''1. Pablo está hablando de si mismo antes de su conversión (Moo)''
#Pero Pablo habla de su vida antes de su conversión en términos positivos en Flp 3.6, Gl. 1.14.
#Véase abajo los argumentos contra la idea que el “yo” no es regenerado
#¿Puede decir Pablo como Judío que hubo un tiempo cuando él estuvo sin la ley o aparte de la ley?
''2. Pablo está hablando de si mismo como Cristiano''
#Véase abajo los argumentos contra la idea que el “yo” es regenerado
#¿Puede decir Pablo como Judío que hubo un tiempo cuando él estuvo sin la ley o aparte de la ley?
#Pablo no encontró por primera vez el mandamiento de no codiciar después de convertirse.
#Pablo se presenta en sus cartas como un modelo para otros Cristianos (1 Co. 4.16, 11.1, Flp. 3.17, 4.9). Esto va en contra del retrato negativo aquí.
''3. Pablo está hablando de Adán (Dunn)''
#Pero, ¿Por qué menciona el mandamiento de no codiciar, que fue dado en el tiempo de Moisés?
''4. Pablo está hablando de Israel como nación en el AT (Stott, Moo)''
#A favor: otros textos donde “yo” significa Jerusalén o Israel: Jer. 10.19-22, Miq. 7.7-10, Lm. 1.9-22, 2.20-22.
#A favor: la venida del mandamiento es mejor tomado como Sinaí.
#Problema: Stott considera los Israelitas como regenerados, Moo como no regenerados.
''5. Pablo está hablando de una forma general y retórica de toda la humanidad (Westerholm, Weima, Dunn)''
#A favor: Pablo usa el “yo” de esta forma en 1 Co. 13.1-3, 11-12; Ro. 3.5, 7; 1 Co. 6.12, 15; 10.29-30; 11.31-32, 14.11, 14.14-15, Gl. 2.18.
#Pero, no todos los seres humanos fueron dados la ley de Moisés, solo los judíos.
''Conclusión:'' El autor de este recurso prefiere la posición de Moo de combinar opciones #1 y #4, acepta la posibilidad de opciones #3 y #5, y rechaza por completo la posición #2 por razones explicadas abajo.
En parte, el autor está amonestando a sus lectores porque ellos no están preparados para recibir sus enseñanzas acerca de Melquisedec (5.11). Sin embargo, este pasaje es relacionado con el propósito de toda la carta a los Hebreos. Ellos han sido negligentes con el mensaje que han recibido (2.1-4, etc), y es muy importante fortalecerse en la Palabra de Dios y volver a poner su mirada en Jesús (12.2-3) para poder soportar la oposición que próximamente van a experimentar. Los que abandonan su fe en Jesús debido a la oposición llegarán a un punto pasado el cual no se arrepentirán jamás. Pero el autor tiene la confianza que sus lectores harán lo correcto (6.9-12).
Una manera de verlo es que Pedro menciona a Cristo como ejemplo de sufrimiento para sus lectores, pero se desvía con el asunto de los espíritus como una paréntesis. Pero esto quiere decir que toda esta información no tiene nada que ver con su punto. Es mejor creer que todo está conectado de alguna forma.
Vemos que Pedro está hablando de la importancia de seguir fiel frente a la oposición. 3.22 es clave—Cristo es exaltado sobre toda oposición. El bosquejo en la última página trata de mostrar la conexión con el contexto.
!¿Cuál es el significado de los 153 peces?
*Es notable que Juan menciona el número exacto de los peces en vez de decir "una gran cantidad de peces."
*Muchos comentaristas a través de la historia han intentado buscar un significado simbólico para los peces y el número de ellos. Pero sus intentos no son muy convincentes.
*Muchos toman el punto de vista de Raymond Brown, que los peces representan la misión apostólica de pescar a la humanidad (véase Lucas 5.10). Brown dice que el hecho que la red no se rompe representa que la iglesia no se divide a pesar del ingreso de tantas personas (1097). Ridderbos rechaza esta interpretación, recordándonos que según el texto el propósito de pescar era para tener algo que comer (v. 10). ¿Será que pescamos a los hombres para comerlos? (Michaels 355).
*Tertuliano //(De Baptismo I 3; SC 35:65)//compara las aguas con el bautismo. Dice que somos peces en la imagen de Jesús nuestro ixtus - griego para pez - y somos salvos porque nos mantenemos en el agua. Jesús se compara con un pez porque era común usar las letas IXTUS como abreviatura para IESUS XRISTOS TEOS UIOS SOTER (Jesucristo, Hijo de Dios, Salvador). El pez llegó a ser una manera de identificar a los Cristianos.
*J. Ramsay Michaels dice que los peces son un medio para que los discípulos se reunan con Jesús y vuelvan a su misión (355).
*Es posible que el número representa nada más que la memoria del autor que estuvo presente para ver el milagro. Un comentario (EBCNT) dice que 153 peces más una red mojada pesaría más de 300 libras (más de 140kg). Juan, experto en pescar, queda impresionado no solamente por la gran cantidad de peces sino por el hecho que la red no se rompió. Es un doble milagro.
*Ridderbos (663) indica que los pescadores probablemente nunca contaban sus peces, pero la naturaleza milagrosa de esta captura motivó a los pescadores a contarlos y recordarse del número.
!Paralelos con Juan 6.1-13 (Michaels, 355-356)
|purplealtrows|k
|!6.1-13|!21.1-14|!Punto de comparación|
|6.9, 6.13 - cinco panes, dos peces, doce canastas|21.11 - 153 peces|Precisión numérico acerca de los panes y peces|
|6.12 - que nada se pierda|21.11 - la red no se rompe|Preocupación de evitar desperdicios|
|6.11|21.13|Paralelos verbales: "tomó el pan...hizo lo mismo con los peces..."|
!Paralelo con Juan 19.24
*Igual como Juan enfatiza aquí que la red no se rompió, en Juan 19.24 el apóstol enfatiza que los soldados no rompieron la ropa de Jesús (Brown).
,,Fuentes: Brown, 1097-8, Michaels 355-356, Ridderbos 662-3,,
Warren Carter describe la diversidad de opiniones en las iglesias a las cuales Juan escribió su apocalipsis. Juan representa un extremo, llamando a los Cristianos que se retiren de los asuntos políticos, económicos y religiosos que minaban la integridad de su fe. Pero otros (llamados Balaam y Jezabel por Juan) son más abiertos y flexibles en su acercamiento a las prácticas prevalentes en su sociedad. Carter parece unirse a los adversarios de Juan, y favorece la asimilación cultural. Carter ofrece cinco argumentos a favor de la asimilación, y siete argumentos de Juan en contra de la asimilación. Abajo expongo los argumentos, con mis respuestas a Carter, y termino con unas conclusiones generales.
''Cinco argumentos a favor de la asimiliación o participación cultural''
*Los adversarios de Juan podrían haber argumentado que la participación activa en las actividades sociales, políticas y económicas, aunque mezcladas con la idolatría, era necesaria para sobrevivir. ''Mi respuesta:'' Yo respondería que Daniel en el Antiguo Testamento participaba en su cultura pero hubiera preferido morir antes de practicar la idolatría.
*Los adversarios de Juan posiblemente dijeron, similar a 1 Pedro 2.11-17, que la participación en la sociedad y la cultura era una estrategia evangelística. Para mantener la reputación del Cristianismo, sería necesario mantener los contactos de negocio y de política, y participar en prácticas como la de honrar al rey (1 Pedro 2.17). ''Mi respuesta:'' Mi respuesta es que las perspectivas de Apocalipsis y 1 Pedro no están en conflicto.
*Puede ser que los adversarios de Juan usaron un argumento que encontramos en las cartas de Pablo: que los Cristianos saben que los dioses representados por los ídolos no existen, y que hay un solo Dios (1 Corintios 8.4), y por eso no significa nada comer carne sacrificada al ídolo. ''Mi respuesta:'' Yo respondería así: este argumento no es de Pablo sino de sus adversarios. Pablo está de acuerdo con el argumento en teoría, pero en la práctica Pablo prohibía que los Cristianos comieran en los templos paganos, y prohibía el consumo de carne sacrificada a los ídolos en ciertas situaciones.
*Es posible que los adversarios de Juan mencionaron a personajes como José en el libro de Génesis, que estaba involucrado políticamente con poderes imperiales. ''Mi respuesta:'' Mi respuesta es que Génesis enfatiza que José fue excepcionalmente fiel a Dios, hasta sufriendo por años en la cárcel para ser fiel a sus convicciones. La pregunta no es si debemos estar involucrados en las sociedades en que nos encontramos. La pregunta es, hasta qué punto podemos involucrarnos sin perder nuestros principios y convicciones.
*Puede ser que los adversarios de Juan usaban la destrucción de Jerusalén como señal que una rebelión contra Roma sería inútil, y que Roma había sido escogida por Dios para reinar. ''Mi respuesta:'' Mi respuesta es que la fidelidad a Dios y el rechazo de la idolatría son fundamentales, y no importan las circunstancias en que nos encontramos.
''Los siete argumentos de Juan en contra de la asimilación cultural (un resumen de Carter)''
*Los que viven fiel a Jesús chocarán con el poder imperial, y sufrirán. No gozarán de una vida fácil y cómoda.
*La participación en las celebraciones cúlticas del imperio mina la lealtad a Dios y al Cordero, quienes son los únicos dignos de culto.
*El imperio está bajo el juicio de Dios
*El imperio está bajo el control del diablo (el dragón)
*Dados los cuatro puntos anteriores, la estrategia cristiana requiere retirarse y distanciarse
*Juan reconoce que retirarse resultará en oposición y sufrimiento.
*Pero los Cristianos deben permanecer fieles porque Dios al final triunfará.
''Comentarios generales''
Es desafortunado que Carter compara estas dos posiciones (Juan y sus adversarios) con las categorías de Niebuhr, "Cristo abraza la cultura" y "Cristo contra cultura", y se une a los adversarios de Juan en contra del mensaje de Apocalipsis. Niebuhr tiene otra categoría, "Cristo transforma la cultura", y esta categoría es más fiel al mensaje a la Biblia, y no contradice el mensaje de Juan en Apocalipsis. Nuestra intención debe ser involucrarnos en la sociedad al grado posible sin minar nuestros principios. Pero en situaciones como la de los lectores de Apocalipsis, donde hay muchos más paganos que Cristianos y donde la iglesia lucha para sobrevivir contra fuerzas opuestas muy poderosas, es necesario suspender temporalmente la meta noble de transformar la cultura. En tales situaciones la meta debe ser la preparación de los Cristianos para sobrevivir los ataques de sus adversarios y mantenerse fieles en toda situación.
,,Fuente: Warren Carter, “Accommodating Jezebel and withdrawing John: negotiating empire in Revelation then and now” en Interpretation 63 no 1 Ja 2009, pp. 32-47,,
Los datos que encontramos en 1 y 2 Timoteo nos dan a entender que Timoteo está ministrando en Éfeso:
#En 1 Timoteo 1.3 aprendemos que Pablo lo dejó en Éfeso.
#En 2 Timoteo 1.15-18, Timoteo sabe todo lo que Onesiforo hizo por él en Éfeso, y sabe que todos los en Asia han abandonado a Pablo (Efesio era la ciudad más importante de Asia).
#En 2 Timoteo 4.19 Timoteo está suficiente cerca de la familia de Onesiforo (que era de Éfeso según 1.18) para enviar los saludos de Pablo.
#En 4.12 Pablo dice que está enviando a Tíquico a Éfeso.
#En 4.13 Pablo le instruye a que recoja su capote en Troas, que quedaba cerca de Éfeso.
#En 4.19 Pablo saluda a Prisca y Aquila, que en Hechos 18 fueron asociados con Éfeso (aunque después fueron asociados con Roma, Romanos 16.3).
En el primer siglo había circunstancias que permitían que el bautismo sea usado como sinónimo de la conversión: 1. El alto conocimiento del AT permitía reducir la cantidad de instrucción necesaria antes del bautismo. 2. La vasta mayoría de los bautismos fueron bautismos por conversión, no bautismos de infantes.
Ahora vivimos en una época de ignorancia de las cosas de Dios, una época cuando muchos bautismos son de niños, separando el momento del bautismo del momento de la conversión. Vivimos después del surgimiento de herejías que enseñaban que el acto de bautizarse tiene un poder mágico para justificarse a uno o efectuar un cambio en la persona. Por esta razón nosotros no nos sentimos tan cómodos como Pedro de decir, en términos sencillos, que el bautismo salva.
Aun así, Pedro indica en v. 21 que no es el acto de bautizarse que salva, sino la conversión, por el poder de la resurrección de Cristo.
Romanos 10.4 dice que Cristo fue el "fin" de la ley. Pero la palabra "fin" puede signficar "terminación, conclusión", o puede significar "meta, objetivo, cumplimiento." ¿Cómo debemos entender esta palabra en Romanos 10.4? Abajo proponemos que los dos significados de la palabra son aptos para describir la relación entre Cristo y la ley:
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!La terminación de la maldición de la ley
Cristo es la terminación de la maldición que trae la ley sobre todos los que no la guardan. Cristo tomó nuestra maldición en si mismo en la cruz.
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!La terminación de la influencia dañina de la ley
El pecado se aprovechaba de la ley para provocar en nosotros el deseo de desobedecer la ley, aunque en nuestra mente deseábamos obedecer la ley (Ro 7.7-25). Cristo pone fin a esta lucha interna por su Espíritu, que nos da la capacidad de guardar la ley (Ro 8.1-4).
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!El cumplimiento de la revelación
Cristo es el fin de la ley en el sentido de ser la meta hacia la cual la ley como revelación divina señalaba. Él es la realidad, donde la ley sólo fue la sombra.
-----
!El cumplimiento de los requisitos de la ley
Cristo es el fin o la meta de la ley en el sentido de cumplir con sus mandamientos como ningún otro ser humano pudo. Cristo cumplió con la ley perfectamente, y eso era la meta de la ley, guiar al ser humano en sus caminos.
-----
! Posición #1: Romanos 7.14-25 representa la experiencia de los cristianos.
*Pablo en estos versículos está hablando de si mismo como cristiano.
*Agustin, Calvino, Juan Murria, Charles Hodge, Cranfield, Packer, Stott, Dunn
! Posición #2: Romanos 7.14-25 representa la experiencia de una persona antes de su conversión.
*Pablo en estos versículos está hablando no de si mismo sino de la experiencia pre-conversión.
*Orígenes, Ridderbos, Hoekema, Bandstra, Weima, Holwerda, Moo
! Posiciones intermedias:
*Una persona bajo convicción del pecado pero todavía no regenerada. Esta posición no es muy común, y no la vamos a considerar a fondo.
*Una persona regenerada tratando de vivir por sus propios esfuerzos en vez de por el poder del Espíritu Santo. Esta posición es muy frecuente a nivel popular, pero no entre comentaristas. Veremos al final que esta posición se puede usar como una aplicación pastoral de este texto, pero no debemos aceptarla como una interpretación del “yo” en el texto.
*[[Evidencia para la posición que el yo es inconverso]]
*[[Argumentos contra la posición que el yo es inconverso]]
Hay evidencia que Lázaro fue el discípulo anónimo que Jesús amaba (es decir, que Lázaro fue el autor de este Evangelio):
*El Evangelio dice explícitamente - //¡tres veces!// (11.3, 11.5, and 11.36) - que Jesús amaba a Lázaro.
*La resurrección de Lázaro tiene un lugar céntrico en el libro. Es la más grande de las señales en el Evangelio. Ocurre en el centro del libro. Actúa como transición entre la primera mitad y la segunda. Es el catalizador del complot para asesinar a Jesús.
*El discípulo amado no aparece explícitamente hasta capítulo 13, después de la introducción en capítulo 11.
*Tiene sentido que Lázaro, que vivía en Betania, conocería al sumo sacerdote. No es igualmente probable que Juan, un pescador de Galilea, lo conocería.
*Sería más conmovedora la referencia a los lienzos en Juan 20.6-7 si el discípulo que los vio había sido bendado en lienzos similares en 11.44.
*Juan 21.23 indica que algunos pensaban que el discípulo amado no moriría. Este detalle tendría más sentido si el discípulo fuera Lázaro, porque Lázaro ya había sido resucitado de la muerte.
,,Fuente: R. Alan Culpepper, The Gospel and Letters of John. (Nashville: Abingdon, 1998),,
¿Qué exactamente es imposible para las personas que han recaído en Hebreos 6? Es importante notar que no habla de un límite al amor de Dios. Lo que es imposible no es el perdón. Se trata de una imposibilidad en el corazón de ellos. Será imposible renovarle a ellos al arrepentimiento. Calvino lo compara con el proceso de endurecimiento que Pablo menciona en Romanos 1:21ff. Ellos se entregan al pecado tan completamente que Dios les entrega al poder de sus pasiones. Ellos pasan el punto de no retorno porque ya no pueden arrepentirse. No quieren.
Así que podemos también consolar a las personas que vienen arrepentidas a Cristo, pero preocupadas por este versículo. Si se han arrepentido, es una señal que las advertencias de este pasaje no se aplican a ellos. El pasaje dice que hay personas que en su terquedad llegarán al punto donde no se arrepentirán jamás.
Acerca de la palabra “recayeron”, la gran mayoría de los comentaristas están de acuerdo que significa la apostasía, el abandono total del cristianismo. Los lectores originales eran Judíos cristianos bajo mucha presión de rechazar el mensaje de Jesús, dejar de congregarse con los creyentes, y volver al judaísmo, su religión anterior.
Esto significa que no estamos hablando de pecados individuales. El autor no está diciendo que las personas que momentáneamente vuelven a sus pecados habituales del pasado no tienen esperanza de ser salvos. Podemos consolar a los que han cometido algún pecado grave, y después creen que no hay esperanza para ellos. Este pasaje no se aplica a ellos. Está hablando de personas que públicamente y decisivamente abandonan su fe en Jesucristo después de haberlo recibido.
Sin embargo, los pecados son peligrosos, y cuanto más cedemos a ellos, tanto más nos acercamos al peligro de la apostasía. Calvino en su comentario sobre este pasaje habla de las sutilezas del Tentador, y de un proceso que comienza lentamente con los pecados individuales, pero que nos lleva al final a la perdición.
Los enemigos de Jesús lo crucificaron y se burlaron de él. Alguien que rechaza a Jesús hace lo mismo que los enemigos de Jesús hicieron al final de su vida terrenal. Las palabras “de nuevo” no significan que la persona misma crucifica a Jesús dos veces.
Debemos recordar que el asunto de las dos naturalezas de Cristo no aparece hasta las discusiones de la iglesia antigua en siglos posteriores. El punto de Pedro no es de hablar de las dos naturalezas.
Debemos entender “muerto en la carne” como su crucifixión por la humanidad carnal, y “vivificado en espíritu” como “resucitado de los muertos por el Espíritu Santo.” Lo que la RV traduce como “en” es simplemente el dativo, que también puede traducirse con “por.” El contraste, entonces, no es entre dos partes de Cristo, sino entre la humanidad en la carne y el Espíritu Santo. Es un contraste similar a lo que encontramos en la predicación de Pedro en Hechos 2.23-24 y 3.15.
:Fueron iluminados
:Gustaron del don celestial,
:Fueron hechos partícipes del Espíritu Santo
:Gustaron de la buena palabra de Dios
:(Gustaron) los poderes del mundo venidero
Estas cláusulas se refieren a la experimentación de los beneficios del evangelio. Las personas que se integran a la iglesia reciben muchas bendiciones y ven con sus propios ojos el poder del Espíritu Santo mientras que éste se manifiesta en la iglesia a través del amor y de los dones espirituales de los creyentes. Así que los que salen de la iglesia no tienen excusa.
Estas cláusulas podrían aplicarse a creyentes o a incrédulos dentro de la iglesia. El autor de Hebreos no está interesado en el debate entre los Calvinistas y los Arminianos. Así que el pasaje no es decisivo. Tenemos que formar nuestra doctrina por el testimonio mayor de la Biblia, y aplicarlo a este pasaje.
Nosotros creemos en la perseverancia de los santos. Los elegidos tienen seguridad de la salvación. Nada puede quitarnos de la mano de Dios. Sin embargo, reconocemos el otro lado de la moneda: los santos son los que perseveran. Las personas apostatas demuestran con su apostasía que no son elegidos a la salvación. Los que se mantienen fiel a Jesús hasta el final son los santos.
!Los 24 ancianos
#No hay paralelos para los 24 ancianos en el AT o en la literatura judía.
#Hendriksen dice que representan la iglesia. El número 24 representa las 12 tribus de Israel y los 12 discípulos.
#Sin embargo, otros comentaristas (Mounce, Ladd) dicen que varios textos muestran que son distintos de la iglesia:
#*5.8-10
#**Los ancianos manejan las oraciones de los santos, indicando que son superiores a los santos porque tienen esta habilidad y función. En 8.3 es un ángel que tiene esta función.
#**Hay un punto textual importante en 5.9 y 10: Los textos inferiores dicen “…nos has redimido….Nos has hecho reyes….” La lectura de la Reina Valera está basada en estos textos. Los textos superiores dicen “…has redimido gente….De ellos hiciste un reino….” La lectura de la Nueva Versión Internacional está basada en estos textos superiores. Si aceptamos la lectura de la NVI, los seres vivientes
#*7.9-11
#**Los ancianos parecen ser distintos de la gran multitud.
#*7.13-14
#**Uno de los ancianos habla de la compañía de los santos como si no fuera parte de ellos.
#*14.3: Son distintos de los 144,000.
#Mounce y Ladd dice que los ancianos son una orden especial de ángeles.
#*Tienen vestiduras blancas como los ángeles usan en otros textos.
#*Salmo 89.7 habla de Dios rodeado por criaturas así
!Los cuatro seres vivientes
#Cada ser viviente tiene el aspecto de algún sector de la creación animal. Ladd dice que estos seres o representan la creación misma con su adoración, o que representan ángeles que reinan sobre la creación.
#Hendriksen dice que solo la segunda opción de Ladd es posible. Son ángeles y no la creación. Pero si aceptamos que son ángeles, ¿por qué no pueden ser ángeles que tienen alguna autoridad sobre la creación o que representan la creación ante Dios? ¿Podemos decir que ambas cosas son correctas?
#El trasfondo de los seres vivientes es Ezequiel 1 y 10. Ezequiel 10.20 dice específicamente que son querubines. Hay diferencias menores entre Ezequiel y Apocalipsis, pero las similitudes son fuertes.
''Hay varias opciones:''
!¿Segunda oportunidad en el Hades?
*Según esta interpretación, Cristo predicó a los muertos en el Hades, a los que pecaron en el tiempo antes del diluvio (Gen. 6.1-4), ofreciéndolos una segunda oportunidad de arrepentirse.
*Podemos descontar esta teoría por razones teológicas y porque Pedro no indica esta posibilidad.
*Además, ¿Por qué Pedro se enfocaría solo en la predicación a aquella generación de muertos? ¿No ofrecería una oportunidad igual a todos los pecadores muertos?
!¿Cristo predicó por medio de Noé?
*Según esta interpretación, Cristo predicó a través de Noé a los contemporáneos de Noé.
*Es la interpretación de Agustín, Tomás de Aquino, D. A. Carson, Wayne Grudem.
*1 Pedro 4.6 parece repetir la idea, señalando que el evangelio fue predicado a los seres humanos.
*“cuando una vez esperaba…” podría modificar la palabra “predicó”.
*2 Pedro 2.5 dice que Noé fue predicador de justicia.
*''Objeción:'' ¿Por qué dice que Jesús “fue” si predicó a través de Noé?
*''Objeción:'' tenemos una fuente para la interpretación interior, 1 Enóc. Pero si la presente interpretación es correcta y Cristo predicó a través de Noé, ¿de dónde lo aprendió Pedro?
!¿Anunció su victoria a los demonios?
*Según esta interpretación, Cristo predicó después de su resurrección a los demonios, a los “hijos de Dios” de Gen. 6.2, que tuvieron relaciones con mujeres humanas. Cristo anunció su victoria sobre ellos.
*A favor: 2 Pedro 2.4 describe el encarcelamiento de los ángeles.
*A favor, 1 Enóc describe la caída y encarcelamiento de los ángeles en términos muy parecidos a 1 Pedro 3. Hasta Dios le da a Enóc una comisión de proclamar a los ángeles su castigo.
*A favor: “habiendo ido” (RV95: “fue”) tiene más sentido en esta interpretación.
*A favor, v. 22 habla de la sujeción de los ángeles a Cristo.
*A favor, la lectura natural de vv. 18-19 es que la predicación es el resultado de la muerte y resurrección de Jesús.
*Objeción: 4.6 parece ser conectado a estos versículos, y explícitamente dice que el evangelio fue predicado a los que ahora están muertos. Y son los seres humanos que mueren, no los ángeles. Respuesta: Es posible que 4.6 no está hablando de la misma cosa. No se refiere a 3.19, sino que es una expansión de “los muertos” en v. 5. Hasta el verbo para “predicar” es diferente en griego.
*Objeción: ¿Pueden los ángeles tener relaciones? ¿Mt. 22.30?
*Objeción: se basa en una interpretación disputada de Gen. 6.1-2.
*Punto para reflexionar: 2 Pedro dice que los ángeles están en una cárcel. ¿Pero esto quiere decir que Cristo fue al infierno después de su resurrección? Es por esta razón que algunos teólogos hablan de un descenso literal de Cristo al infierno entre su muerte y su resurrección. Pero vemos la actividad demoníaca en nuestro mundo. No parecen estar encarcelados. Pablo habla de los espíritus del aire. Y 1 Enóc habla de una cárcel para los espíritus en los cielos. Es posible que después de su resurrección Cristo proclamó victoria sobre ellos en su camino a su trono. ¿Pero seguimos con el problema de 2 Pedro 2.4 y nuestra experiencia…
!Conclusión
Necesitamos humildad ante tantas diferencias de opinión. Pero la última opción parece preferible, a pesar de sus dificultades.
También cabe mencionar la idea de W. J. Dalton, que dice que 3.19 no se refiere al descenso de Cristo al infierno sino su ascensión al cielo, proclamando triunfo sobre los poderes desde el cielo. Su argumento ha ganado bastante aceptación en la erudición. La ascensión se menciona en v. 22, y ecos de Sal. 110.1 están detrás de esta sección. (Citado en Rodgers, DTIB, 582)
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"title": "$:/core/images/new-button",
"tags": "$:/tags/Image",
"text": "<svg class=\"tw-image-new-button tw-image-button\" viewBox=\"83 81 50 50\" width=\"22pt\" height=\"22pt\"><path d=\"M 101.25 112.5 L 101.25 127.5 C 101.25 127.5 101.25 127.5 101.25 127.5 L 101.25 127.5 C 101.25 129.156855 102.593146 130.5 104.25 130.5 L 111.75 130.5 C 113.406854 130.5 114.75 129.156854 114.75 127.5 L 114.75 112.5 L 129.75 112.5 C 131.406854 112.5 132.75 111.156854 132.75 109.5 L 132.75 102 C 132.75 100.343146 131.406854 99 129.75 99 L 114.75 99 L 114.75 84 C 114.75 82.343146 113.406854 81 111.75 81 L 104.25 81 C 104.25 81 104.25 81 104.25 81 C 102.593146 81 101.25 82.343146 101.25 84 L 101.25 99 L 86.25 99 C 86.25 99 86.25 99 86.25 99 C 84.593146 99 83.25 100.343146 83.25 102 L 83.25 109.5 C 83.25 109.5 83.25 109.5 83.25 109.5 L 83.25 109.5 C 83.25 111.156855 84.593146 112.5 86.25 112.5 Z\"/></svg>\n"
},
"$:/core/images/options-button": {
"title": "$:/core/images/options-button",
"tags": "$:/tags/Image",
"text": "<svg class=\"tw-image-options-button tw-image-button\" viewBox=\"434 218 68 68\" width=\"22pt\" height=\"22pt\"><path d=\"M 478.39696 232.53705 L 478.39696 232.53705 C 477.11453 231.85132 475.77877 231.30146 474.4106 230.88735 L 474.4106 218.24993 L 461.58944 218.24993 L 461.58944 230.88735 C 460.22126 231.30146 458.8855 231.85132 457.60308 232.53705 L 448.66825 223.60214 L 439.6022 232.66814 L 448.53716 241.60304 C 447.8515 242.88541 447.30158 244.22116 446.88747 245.58935 L 434.25 245.58935 L 434.25 258.41052 L 446.88747 258.41052 C 447.30158 259.7787 447.8515 261.11446 448.53716 262.39689 L 439.6022 271.33173 L 448.66825 280.39779 L 457.60308 271.46281 C 458.8855 272.14862 460.22126 272.69847 461.58944 273.11251 L 461.58944 285.74986 L 474.4106 285.74986 L 474.4106 273.11251 C 475.77877 272.69847 477.11453 272.14862 478.39696 271.46281 L 487.3318 280.39779 L 496.3977 271.33173 L 487.46287 262.39689 C 488.14854 261.11446 488.6984 259.7787 489.11257 258.41052 L 501.7499 258.41052 L 501.7499 245.58935 L 489.11257 245.58935 C 488.6984 244.22116 488.14854 242.88541 487.46287 241.60304 L 496.3977 232.66814 L 487.3318 223.60214 Z M 475.3328 244.66714 C 479.38253 248.71698 479.38253 255.2829 475.3328 259.33273 C 471.28297 263.3826 464.71706 263.3826 460.66723 259.33273 C 456.61737 255.2829 456.61737 248.71698 460.66723 244.66714 C 464.71706 240.61734 471.28297 240.61734 475.3328 244.66714\"/></svg>\n"
},
"$:/core/images/save-button": {
"title": "$:/core/images/save-button",
"tags": "$:/tags/Image",
"text": "<svg class=\"tw-image-save-button tw-image-button\" viewBox=\"4 512 64 60\" width=\"22pt\" height=\"21pt\"><path d=\"M 13.5 537.75 L 11.5 537.75 C 11.5 537.75 11.5 537.75 11.5 537.75 C 7.6340064 537.75 4.4999994 540.884 4.5 544.75 L 4.5 564.5 L 4.5 564.5 C 4.5 564.5 4.5 564.5 4.5 564.5 L 4.5 564.5 C 4.5000006 568.366 7.634007 571.5 11.5 571.5 L 60.5 571.5 C 64.365993 571.5 67.5 568.366 67.5 564.5 L 67.5 544.75 C 67.5 540.884 64.365993 537.75 60.5 537.75 L 58.5 537.75 L 49.5 546.75 L 50 546.75 C 52.20914 546.75 54 548.54086 54 550.75 L 54 556.25 C 54 558.45914 52.20914 560.25 50 560.25 L 36 560.25 L 22 560.25 C 19.790861 560.25 18 558.45914 18 556.25 L 18 556.25 C 18 556.25 18 556.25 18 556.25 L 18 550.75 C 18 548.54086 19.790861 546.75 22 546.75 C 22 546.75 22 546.75 22 546.75 L 22.5 546.75 Z\"/><path d=\"M 16.37132 533.87132 L 33.87868 551.37868 C 35.050253 552.55025 36.949747 552.55025 38.12132 551.37868 L 55.62868 533.87132 C 56.800252 532.69975 56.800252 530.80025 55.62868 529.62868 C 55.06607 529.06607 54.30301 528.75 53.50736 528.75 L 48 528.75 C 46.343146 528.75 45 527.40685 45 525.75 L 45 516 C 45 514.34315 43.656854 513 42 513 L 30 513 C 28.343146 513 27 514.34315 27 516 L 27 525.75 C 27 527.40685 25.656854 528.75 24 528.75 L 18.492641 528.75 C 16.835786 528.75 15.492641 530.09315 15.492641 531.75 C 15.492641 532.54565 15.808711 533.3087 16.37132 533.87132 Z\"/></svg>\n"
},
"$:/language/ControlPanel/Advanced/Caption": {
"title": "$:/language/ControlPanel/Advanced/Caption",
"text": "Advanced"
},
"$:/language/ControlPanel/Advanced/Hint": {
"title": "$:/language/ControlPanel/Advanced/Hint",
"text": "Internal information about this TiddlyWiki"
},
"$:/language/ControlPanel/Advanced/LoadedModules/Caption": {
"title": "$:/language/ControlPanel/Advanced/LoadedModules/Caption",
"text": "Loaded Modules"
},
"$:/language/ControlPanel/Advanced/LoadedModules/Hint": {
"title": "$:/language/ControlPanel/Advanced/LoadedModules/Hint",
"text": "These are the currently loaded tiddler modules linked to their source tiddlers. Any italicised modules lack a source tiddler, typically because they were setup during the boot process."
},
"$:/language/ControlPanel/Advanced/TiddlerFields/Caption": {
"title": "$:/language/ControlPanel/Advanced/TiddlerFields/Caption",
"text": "Tiddler Fields"
},
"$:/language/ControlPanel/Advanced/TiddlerFields/Hint": {
"title": "$:/language/ControlPanel/Advanced/TiddlerFields/Hint",
"text": "This is the full set of TiddlerFields in use in this wiki (including system tiddlers but excluding shadow tiddlers)."
},
"$:/language/ControlPanel/Appearance/Caption": {
"title": "$:/language/ControlPanel/Appearance/Caption",
"text": "Appearance"
},
"$:/language/ControlPanel/Appearance/Hint": {
"title": "$:/language/ControlPanel/Appearance/Hint",
"text": "Ways to customise the appearance of your TiddlyWiki."
},
"$:/language/ControlPanel/Appearance/Palette/Caption": {
"title": "$:/language/ControlPanel/Appearance/Palette/Caption",
"text": "Palette"
},
"$:/language/ControlPanel/Appearance/Palette/Editor/Clone/Caption": {
"title": "$:/language/ControlPanel/Appearance/Palette/Editor/Clone/Caption",
"text": "clone"
},
"$:/language/ControlPanel/Appearance/Palette/Editor/Clone/Prompt": {
"title": "$:/language/ControlPanel/Appearance/Palette/Editor/Clone/Prompt",
"text": "It is recommended that you clone this shadow palette before editing it"
},
"$:/language/ControlPanel/Appearance/Palette/Editor/Prompt/Modified": {
"title": "$:/language/ControlPanel/Appearance/Palette/Editor/Prompt/Modified",
"text": "This shadow palette has been modified"
},
"$:/language/ControlPanel/Appearance/Palette/Editor/Prompt": {
"title": "$:/language/ControlPanel/Appearance/Palette/Editor/Prompt",
"text": "Editing"
},
"$:/language/ControlPanel/Appearance/Palette/Editor/Reset/Caption": {
"title": "$:/language/ControlPanel/Appearance/Palette/Editor/Reset/Caption",
"text": "reset"
},
"$:/language/ControlPanel/Appearance/Palette/HideEditor/Caption": {
"title": "$:/language/ControlPanel/Appearance/Palette/HideEditor/Caption",
"text": "hide editor"
},
"$:/language/ControlPanel/Appearance/Palette/Prompt": {
"title": "$:/language/ControlPanel/Appearance/Palette/Prompt",
"text": "Current palette:"
},
"$:/language/ControlPanel/Appearance/Palette/ShowEditor/Caption": {
"title": "$:/language/ControlPanel/Appearance/Palette/ShowEditor/Caption",
"text": "show editor"
},
"$:/language/ControlPanel/Appearance/StoryView/Caption": {
"title": "$:/language/ControlPanel/Appearance/StoryView/Caption",
"text": "Story View"
},
"$:/language/ControlPanel/Appearance/StoryView/Prompt": {
"title": "$:/language/ControlPanel/Appearance/StoryView/Prompt",
"text": "Current view:"
},
"$:/language/ControlPanel/Appearance/Theme/Caption": {
"title": "$:/language/ControlPanel/Appearance/Theme/Caption",
"text": "Theme"
},
"$:/language/ControlPanel/Appearance/Theme/Prompt": {
"title": "$:/language/ControlPanel/Appearance/Theme/Prompt",
"text": "Current theme:"
},
"$:/language/ControlPanel/Basics/AnimDuration/Prompt": {
"title": "$:/language/ControlPanel/Basics/AnimDuration/Prompt",
"text": "Animation duration:"
},
"$:/language/ControlPanel/Basics/Caption": {
"title": "$:/language/ControlPanel/Basics/Caption",
"text": "Basics"
},
"$:/language/ControlPanel/Basics/DefaultTiddlers/BottomHint": {
"title": "$:/language/ControlPanel/Basics/DefaultTiddlers/BottomHint",
"text": "Use [[double square brackets]] for titles with spaces. Or you can choose to <$button set=\"$:/DefaultTiddlers\" setTo=\"[list[$:/StoryList]]\">retain story ordering</$button>"
},
"$:/language/ControlPanel/Basics/DefaultTiddlers/Prompt": {
"title": "$:/language/ControlPanel/Basics/DefaultTiddlers/Prompt",
"text": "Default tiddlers:"
},
"$:/language/ControlPanel/Basics/DefaultTiddlers/TopHint": {
"title": "$:/language/ControlPanel/Basics/DefaultTiddlers/TopHint",
"text": "Choose which tiddlers are displayed at startup:"
},
"$:/language/ControlPanel/Basics/Language/Prompt": {
"title": "$:/language/ControlPanel/Basics/Language/Prompt",
"text": "Hello! Current language:"
},
"$:/language/ControlPanel/Basics/OverriddenShadowTiddlers/Prompt": {
"title": "$:/language/ControlPanel/Basics/OverriddenShadowTiddlers/Prompt",
"text": "Number of overridden shadow tiddlers:"
},
"$:/language/ControlPanel/Basics/ShadowTiddlers/Prompt": {
"title": "$:/language/ControlPanel/Basics/ShadowTiddlers/Prompt",
"text": "Number of shadow tiddlers:"
},
"$:/language/ControlPanel/Basics/Subtitle/Prompt": {
"title": "$:/language/ControlPanel/Basics/Subtitle/Prompt",
"text": "Subtitle:"
},
"$:/language/ControlPanel/Basics/SystemTiddlers/Prompt": {
"title": "$:/language/ControlPanel/Basics/SystemTiddlers/Prompt",
"text": "Number of system tiddlers:"
},
"$:/language/ControlPanel/Basics/Tags/Prompt": {
"title": "$:/language/ControlPanel/Basics/Tags/Prompt",
"text": "Number of tags:"
},
"$:/language/ControlPanel/Basics/Tiddlers/Prompt": {
"title": "$:/language/ControlPanel/Basics/Tiddlers/Prompt",
"text": "Number of tiddlers:"
},
"$:/language/ControlPanel/Basics/Title/Prompt": {
"title": "$:/language/ControlPanel/Basics/Title/Prompt",
"text": "Title of this ~TiddlyWiki:"
},
"$:/language/ControlPanel/Basics/Username/Prompt": {
"title": "$:/language/ControlPanel/Basics/Username/Prompt",
"text": "Username for signing edits:"
},
"$:/language/ControlPanel/Basics/Version/Prompt": {
"title": "$:/language/ControlPanel/Basics/Version/Prompt",
"text": "~TiddlyWiki version:"
},
"$:/language/ControlPanel/Plugins/Caption": {
"title": "$:/language/ControlPanel/Plugins/Caption",
"text": "Plugins"
},
"$:/language/ControlPanel/Plugins/Fields/Description": {
"title": "$:/language/ControlPanel/Plugins/Fields/Description",
"text": "Description"
},
"$:/language/ControlPanel/Plugins/Fields/Title": {
"title": "$:/language/ControlPanel/Plugins/Fields/Title",
"text": "Title"
},
"$:/language/ControlPanel/Plugins/Fields/Version": {
"title": "$:/language/ControlPanel/Plugins/Fields/Version",
"text": "Version"
},
"$:/language/ControlPanel/Plugins/Language/Prompt": {
"title": "$:/language/ControlPanel/Plugins/Language/Prompt",
"text": "Languages"
},
"$:/language/ControlPanel/Plugins/Plugin/Prompt": {
"title": "$:/language/ControlPanel/Plugins/Plugin/Prompt",
"text": "Plugins"
},
"$:/language/ControlPanel/Plugins/Theme/Prompt": {
"title": "$:/language/ControlPanel/Plugins/Theme/Prompt",
"text": "Themes"
},
"$:/language/ControlPanel/Saving/AutoSave/Disabled/Button": {
"title": "$:/language/ControlPanel/Saving/AutoSave/Disabled/Button",
"text": "enable"
},
"$:/language/ControlPanel/Saving/AutoSave/Disabled/Prompt": {
"title": "$:/language/ControlPanel/Saving/AutoSave/Disabled/Prompt",
"text": "Autosave is currently disabled"
},
"$:/language/ControlPanel/Saving/AutoSave/Enabled/Button": {
"title": "$:/language/ControlPanel/Saving/AutoSave/Enabled/Button",
"text": "disable"
},
"$:/language/ControlPanel/Saving/AutoSave/Enabled/Prompt": {
"title": "$:/language/ControlPanel/Saving/AutoSave/Enabled/Prompt",
"text": "Autosave is currently enabled"
},
"$:/language/ControlPanel/Saving/AutoSave": {
"title": "$:/language/ControlPanel/Saving/AutoSave",
"text": "Autosave"
},
"$:/language/ControlPanel/Saving/Caption": {
"title": "$:/language/ControlPanel/Saving/Caption",
"text": "Saving"
},
"$:/language/ControlPanel/Saving/Heading": {
"title": "$:/language/ControlPanel/Saving/Heading",
"text": "Saving"
},
"$:/language/ControlPanel/Saving/TiddlySpot/Advanced/Heading": {
"title": "$:/language/ControlPanel/Saving/TiddlySpot/Advanced/Heading",
"text": "Advanced Settings"
},
"$:/language/ControlPanel/Saving/TiddlySpot/BackupDir": {
"title": "$:/language/ControlPanel/Saving/TiddlySpot/BackupDir",
"text": "Backup Directory"
},
"$:/language/ControlPanel/Saving/TiddlySpot/Backups": {
"title": "$:/language/ControlPanel/Saving/TiddlySpot/Backups",
"text": "Backups"
},
"$:/language/ControlPanel/Saving/TiddlySpot/Filename": {
"title": "$:/language/ControlPanel/Saving/TiddlySpot/Filename",
"text": "Upload Filename"
},
"$:/language/ControlPanel/Saving/TiddlySpot/Heading": {
"title": "$:/language/ControlPanel/Saving/TiddlySpot/Heading",
"text": "~TiddlySpot"
},
"$:/language/ControlPanel/Saving/TiddlySpot/Hint": {
"title": "$:/language/ControlPanel/Saving/TiddlySpot/Hint",
"text": "//The server URL defaults to `http://<wikiname>.tiddlyspot.com/store.cgi` and can be changed to use a custom server address//"
},
"$:/language/ControlPanel/Saving/TiddlySpot/Password": {
"title": "$:/language/ControlPanel/Saving/TiddlySpot/Password",
"text": "Password"
},
"$:/language/ControlPanel/Saving/TiddlySpot/ServerURL": {
"title": "$:/language/ControlPanel/Saving/TiddlySpot/ServerURL",
"text": "Server URL"
},
"$:/language/ControlPanel/Saving/TiddlySpot/UploadDir": {
"title": "$:/language/ControlPanel/Saving/TiddlySpot/UploadDir",
"text": "Upload Directory"
},
"$:/language/ControlPanel/Saving/TiddlySpot/UserName": {
"title": "$:/language/ControlPanel/Saving/TiddlySpot/UserName",
"text": "Wiki Name"
},
"$:/language/ControlPanel/Tools/Caption": {
"title": "$:/language/ControlPanel/Tools/Caption",
"text": "Tools"
},
"$:/language/ControlPanel/Tools/Download/Full/Caption": {
"title": "$:/language/ControlPanel/Tools/Download/Full/Caption",
"text": "Download full wiki"
},
"$:/language/ControlPanel/Tools/Encryption/ChangePassword/Button": {
"title": "$:/language/ControlPanel/Tools/Encryption/ChangePassword/Button",
"text": "change password"
},
"$:/language/ControlPanel/Tools/Encryption/ClearPassword/Button": {
"title": "$:/language/ControlPanel/Tools/Encryption/ClearPassword/Button",
"text": "clear password"
},
"$:/language/ControlPanel/Tools/Encryption/Disabled/Prompt": {
"title": "$:/language/ControlPanel/Tools/Encryption/Disabled/Prompt",
"text": "This wiki is not encrypted"
},
"$:/language/ControlPanel/Tools/Encryption/Enabled/Prompt": {
"title": "$:/language/ControlPanel/Tools/Encryption/Enabled/Prompt",
"text": "This wiki is encrypted"
},
"$:/language/ControlPanel/Tools/Encryption/Heading": {
"title": "$:/language/ControlPanel/Tools/Encryption/Heading",
"text": "Encryption"
},
"$:/language/ControlPanel/Tools/Encryption/SetPassword/Button": {
"title": "$:/language/ControlPanel/Tools/Encryption/SetPassword/Button",
"text": "set password"
},
"$:/language/ControlPanel/Tools/Export/AllAsStaticHTML/Caption": {
"title": "$:/language/ControlPanel/Tools/Export/AllAsStaticHTML/Caption",
"text": "Download all tiddlers as static HTML"
},
"$:/language/ControlPanel/Tools/Export/Heading": {
"title": "$:/language/ControlPanel/Tools/Export/Heading",
"text": "Export"
},
"$:/language/ControlPanel/Tools/Import/Heading": {
"title": "$:/language/ControlPanel/Tools/Import/Heading",
"text": "Import"
},
"$:/language/ControlPanel/Tools/Import/Hint": {
"title": "$:/language/ControlPanel/Tools/Import/Hint",
"text": "Browse for files on your computer to import their contents (the individual tiddlers within TiddlyWiki HTML files are imported separately). You can also drag and drop files directly to the browser window."
},
"$:/language/ControlPanel/Tools/Import/Prompt": {
"title": "$:/language/ControlPanel/Tools/Import/Prompt",
"text": "Import:"
},
"$:/language/Docs/ModuleTypes/animation": {
"title": "$:/language/Docs/ModuleTypes/animation",
"text": "Animations that may be used with the RevealWidget."
},
"$:/language/Docs/ModuleTypes/browser-startup": {
"title": "$:/language/Docs/ModuleTypes/browser-startup",
"text": "Startup functions that are only executed in the browser."
},
"$:/language/Docs/ModuleTypes/command": {
"title": "$:/language/Docs/ModuleTypes/command",
"text": "Commands that can be executed under Node.js."
},
"$:/language/Docs/ModuleTypes/config": {
"title": "$:/language/Docs/ModuleTypes/config",
"text": "Data to be inserted into `$tw.config`."
},
"$:/language/Docs/ModuleTypes/filteroperator": {
"title": "$:/language/Docs/ModuleTypes/filteroperator",
"text": "Individual filter operator methods."
},
"$:/language/Docs/ModuleTypes/global": {
"title": "$:/language/Docs/ModuleTypes/global",
"text": "Global data to be inserted into `$tw`."
},
"$:/language/Docs/ModuleTypes/isfilteroperator": {
"title": "$:/language/Docs/ModuleTypes/isfilteroperator",
"text": "Operands for the ''is'' filter operator."
},
"$:/language/Docs/ModuleTypes/macro": {
"title": "$:/language/Docs/ModuleTypes/macro",
"text": "JavaScript macro definitions."
},
"$:/language/Docs/ModuleTypes/parser": {
"title": "$:/language/Docs/ModuleTypes/parser",
"text": "Parsers for different content types."
},
"$:/language/Docs/ModuleTypes/saver": {
"title": "$:/language/Docs/ModuleTypes/saver",
"text": "Savers handle different methods for saving files from the browser."
},
"$:/language/Docs/ModuleTypes/startup": {
"title": "$:/language/Docs/ModuleTypes/startup",
"text": "Startup functions."
},
"$:/language/Docs/ModuleTypes/storyview": {
"title": "$:/language/Docs/ModuleTypes/storyview",
"text": "Story views customise the animation and behaviour of list widgets."
},
"$:/language/Docs/ModuleTypes/tiddlerdeserializer": {
"title": "$:/language/Docs/ModuleTypes/tiddlerdeserializer",
"text": "Converts different content types into tiddlers."
},
"$:/language/Docs/ModuleTypes/tiddlerfield": {
"title": "$:/language/Docs/ModuleTypes/tiddlerfield",
"text": "Defines the behaviour of an individual tiddler field."
},
"$:/language/Docs/ModuleTypes/tiddlermethod": {
"title": "$:/language/Docs/ModuleTypes/tiddlermethod",
"text": "Adds methods to the `$tw.Tiddler` prototype."
},
"$:/language/Docs/ModuleTypes/utils": {
"title": "$:/language/Docs/ModuleTypes/utils",
"text": "Adds methods to `$tw.utils`."
},
"$:/language/Docs/ModuleTypes/utils-node": {
"title": "$:/language/Docs/ModuleTypes/utils-node",
"text": "Adds Node.js-specific methods to `$tw.utils`."
},
"$:/language/Docs/ModuleTypes/widget": {
"title": "$:/language/Docs/ModuleTypes/widget",
"text": "Widgets encapsulate DOM rendering and refreshing."
},
"$:/language/Docs/ModuleTypes/wikimethod": {
"title": "$:/language/Docs/ModuleTypes/wikimethod",
"text": "Adds methods to `$tw.Wiki`."
},
"$:/language/Docs/ModuleTypes/wikirule": {
"title": "$:/language/Docs/ModuleTypes/wikirule",
"text": "Individual parser rules for the main WikiText parser."
},
"$:/language/Docs/PaletteColours/alert-background": {
"title": "$:/language/Docs/PaletteColours/alert-background",
"text": "Alert background"
},
"$:/language/Docs/PaletteColours/alert-border": {
"title": "$:/language/Docs/PaletteColours/alert-border",
"text": "Alert border"
},
"$:/language/Docs/PaletteColours/alert-highlight": {
"title": "$:/language/Docs/PaletteColours/alert-highlight",
"text": "Alert highlight"
},
"$:/language/Docs/PaletteColours/alert-muted-foreground": {
"title": "$:/language/Docs/PaletteColours/alert-muted-foreground",
"text": "Alert muted foreground"
},
"$:/language/Docs/PaletteColours/background": {
"title": "$:/language/Docs/PaletteColours/background",
"text": "General background"
},
"$:/language/Docs/PaletteColours/blockquote-bar": {
"title": "$:/language/Docs/PaletteColours/blockquote-bar",
"text": "Blockquote bar"
},
"$:/language/Docs/PaletteColours/code-background": {
"title": "$:/language/Docs/PaletteColours/code-background",
"text": "Code background"
},
"$:/language/Docs/PaletteColours/code-border": {
"title": "$:/language/Docs/PaletteColours/code-border",
"text": "Code border"
},
"$:/language/Docs/PaletteColours/code-foreground": {
"title": "$:/language/Docs/PaletteColours/code-foreground",
"text": "Code foreground"
},
"$:/language/Docs/PaletteColours/download-background": {
"title": "$:/language/Docs/PaletteColours/download-background",
"text": "Download button background"
},
"$:/language/Docs/PaletteColours/download-foreground": {
"title": "$:/language/Docs/PaletteColours/download-foreground",
"text": "Download button foreground"
},
"$:/language/Docs/PaletteColours/dragger-background": {
"title": "$:/language/Docs/PaletteColours/dragger-background",
"text": "Dragger background"
},
"$:/language/Docs/PaletteColours/dragger-foreground": {
"title": "$:/language/Docs/PaletteColours/dragger-foreground",
"text": "Dragger foreground"
},
"$:/language/Docs/PaletteColours/dropdown-background": {
"title": "$:/language/Docs/PaletteColours/dropdown-background",
"text": "Dropdown background"
},
"$:/language/Docs/PaletteColours/dropdown-border": {
"title": "$:/language/Docs/PaletteColours/dropdown-border",
"text": "Dropdown border"
},
"$:/language/Docs/PaletteColours/dropdown-tab-background-selected": {
"title": "$:/language/Docs/PaletteColours/dropdown-tab-background-selected",
"text": "Dropdown tab background for selected tabs"
},
"$:/language/Docs/PaletteColours/dropdown-tab-background": {
"title": "$:/language/Docs/PaletteColours/dropdown-tab-background",
"text": "Dropdown tab background"
},
"$:/language/Docs/PaletteColours/dropzone-background": {
"title": "$:/language/Docs/PaletteColours/dropzone-background",
"text": "Dropzone background"
},
"$:/language/Docs/PaletteColours/external-link-background-hover": {
"title": "$:/language/Docs/PaletteColours/external-link-background-hover",
"text": "External link background hover"
},
"$:/language/Docs/PaletteColours/external-link-background-visited": {
"title": "$:/language/Docs/PaletteColours/external-link-background-visited",
"text": "External link background visited"
},
"$:/language/Docs/PaletteColours/external-link-background": {
"title": "$:/language/Docs/PaletteColours/external-link-background",
"text": "External link background"
},
"$:/language/Docs/PaletteColours/external-link-foreground-hover": {
"title": "$:/language/Docs/PaletteColours/external-link-foreground-hover",
"text": "External link foreground hover"
},
"$:/language/Docs/PaletteColours/external-link-foreground-visited": {
"title": "$:/language/Docs/PaletteColours/external-link-foreground-visited",
"text": "External link foreground visited"
},
"$:/language/Docs/PaletteColours/external-link-foreground": {
"title": "$:/language/Docs/PaletteColours/external-link-foreground",
"text": "External link foreground"
},
"$:/language/Docs/PaletteColours/foreground": {
"title": "$:/language/Docs/PaletteColours/foreground",
"text": "General foreground"
},
"$:/language/Docs/PaletteColours/message-background": {
"title": "$:/language/Docs/PaletteColours/message-background",
"text": "Message box background"
},
"$:/language/Docs/PaletteColours/message-border": {
"title": "$:/language/Docs/PaletteColours/message-border",
"text": "Message box border"
},
"$:/language/Docs/PaletteColours/message-foreground": {
"title": "$:/language/Docs/PaletteColours/message-foreground",
"text": "Message box foreground"
},
"$:/language/Docs/PaletteColours/modal-backdrop": {
"title": "$:/language/Docs/PaletteColours/modal-backdrop",
"text": "Modal backdrop"
},
"$:/language/Docs/PaletteColours/modal-background": {
"title": "$:/language/Docs/PaletteColours/modal-background",
"text": "Modal background"
},
"$:/language/Docs/PaletteColours/modal-border": {
"title": "$:/language/Docs/PaletteColours/modal-border",
"text": "Modal border"
},
"$:/language/Docs/PaletteColours/modal-footer-background": {
"title": "$:/language/Docs/PaletteColours/modal-footer-background",
"text": "Modal footer background"
},
"$:/language/Docs/PaletteColours/modal-footer-border": {
"title": "$:/language/Docs/PaletteColours/modal-footer-border",
"text": "Modal footer border"
},
"$:/language/Docs/PaletteColours/modal-header-border": {
"title": "$:/language/Docs/PaletteColours/modal-header-border",
"text": "Modal header border"
},
"$:/language/Docs/PaletteColours/muted-foreground": {
"title": "$:/language/Docs/PaletteColours/muted-foreground",
"text": "General muted foreground"
},
"$:/language/Docs/PaletteColours/notification-background": {
"title": "$:/language/Docs/PaletteColours/notification-background",
"text": "Notification background"
},
"$:/language/Docs/PaletteColours/notification-border": {
"title": "$:/language/Docs/PaletteColours/notification-border",
"text": "Notification border"
},
"$:/language/Docs/PaletteColours/page-background": {
"title": "$:/language/Docs/PaletteColours/page-background",
"text": "Page background"
},
"$:/language/Docs/PaletteColours/pre-background": {
"title": "$:/language/Docs/PaletteColours/pre-background",
"text": "Preformatted code background"
},
"$:/language/Docs/PaletteColours/pre-border": {
"title": "$:/language/Docs/PaletteColours/pre-border",
"text": "Preformatted code border"
},
"$:/language/Docs/PaletteColours/primary": {
"title": "$:/language/Docs/PaletteColours/primary",
"text": "General primary"
},
"$:/language/Docs/PaletteColours/sidebar-button-foreground": {
"title": "$:/language/Docs/PaletteColours/sidebar-button-foreground",
"text": "Sidebar button foreground"
},
"$:/language/Docs/PaletteColours/sidebar-controls-foreground-hover": {
"title": "$:/language/Docs/PaletteColours/sidebar-controls-foreground-hover",
"text": "Sidebar controls foreground hover"
},
"$:/language/Docs/PaletteColours/sidebar-controls-foreground": {
"title": "$:/language/Docs/PaletteColours/sidebar-controls-foreground",
"text": "Sidebar controls foreground"
},
"$:/language/Docs/PaletteColours/sidebar-foreground-shadow": {
"title": "$:/language/Docs/PaletteColours/sidebar-foreground-shadow",
"text": "Sidebar foreground shadow"
},
"$:/language/Docs/PaletteColours/sidebar-foreground": {
"title": "$:/language/Docs/PaletteColours/sidebar-foreground",
"text": "Sidebar foreground"
},
"$:/language/Docs/PaletteColours/sidebar-muted-foreground-hover": {
"title": "$:/language/Docs/PaletteColours/sidebar-muted-foreground-hover",
"text": "Sidebar muted foreground hover"
},
"$:/language/Docs/PaletteColours/sidebar-muted-foreground": {
"title": "$:/language/Docs/PaletteColours/sidebar-muted-foreground",
"text": "Sidebar muted foreground"
},
"$:/language/Docs/PaletteColours/sidebar-tab-background-selected": {
"title": "$:/language/Docs/PaletteColours/sidebar-tab-background-selected",
"text": "Sidebar tab background for selected tabs"
},
"$:/language/Docs/PaletteColours/sidebar-tab-background": {
"title": "$:/language/Docs/PaletteColours/sidebar-tab-background",
"text": "Sidebar tab background"
},
"$:/language/Docs/PaletteColours/sidebar-tab-border-selected": {
"title": "$:/language/Docs/PaletteColours/sidebar-tab-border-selected",
"text": "Sidebar tab border for selected tabs"
},
"$:/language/Docs/PaletteColours/sidebar-tab-border": {
"title": "$:/language/Docs/PaletteColours/sidebar-tab-border",
"text": "Sidebar tab border"
},
"$:/language/Docs/PaletteColours/sidebar-tab-divider": {
"title": "$:/language/Docs/PaletteColours/sidebar-tab-divider",
"text": "Sidebar tab divider"
},
"$:/language/Docs/PaletteColours/sidebar-tab-foreground-selected": {
"title": "$:/language/Docs/PaletteColours/sidebar-tab-foreground-selected",
"text": "Sidebar tab foreground for selected tabs"
},
"$:/language/Docs/PaletteColours/sidebar-tab-foreground": {
"title": "$:/language/Docs/PaletteColours/sidebar-tab-foreground",
"text": "Sidebar tab foreground"
},
"$:/language/Docs/PaletteColours/sidebar-tiddler-link-foreground-hover": {
"title": "$:/language/Docs/PaletteColours/sidebar-tiddler-link-foreground-hover",
"text": "Sidebar tiddler link foreground hover"
},
"$:/language/Docs/PaletteColours/sidebar-tiddler-link-foreground": {
"title": "$:/language/Docs/PaletteColours/sidebar-tiddler-link-foreground",
"text": "Sidebar tiddler link foreground"
},
"$:/language/Docs/PaletteColours/static-alert-foreground": {
"title": "$:/language/Docs/PaletteColours/static-alert-foreground",
"text": "Static alert foreground"
},
"$:/language/Docs/PaletteColours/tab-background-selected": {
"title": "$:/language/Docs/PaletteColours/tab-background-selected",
"text": "Tab background for selected tabs"
},
"$:/language/Docs/PaletteColours/tab-background": {
"title": "$:/language/Docs/PaletteColours/tab-background",
"text": "Tab background"
},
"$:/language/Docs/PaletteColours/tab-border-selected": {
"title": "$:/language/Docs/PaletteColours/tab-border-selected",
"text": "Tab border for selected tabs"
},
"$:/language/Docs/PaletteColours/tab-border": {
"title": "$:/language/Docs/PaletteColours/tab-border",
"text": "Tab border"
},
"$:/language/Docs/PaletteColours/tab-divider": {
"title": "$:/language/Docs/PaletteColours/tab-divider",
"text": "Tab divider"
},
"$:/language/Docs/PaletteColours/tab-foreground-selected": {
"title": "$:/language/Docs/PaletteColours/tab-foreground-selected",
"text": "Tab foreground for selected tabs"
},
"$:/language/Docs/PaletteColours/tab-foreground": {
"title": "$:/language/Docs/PaletteColours/tab-foreground",
"text": "Tab foreground"
},
"$:/language/Docs/PaletteColours/table-border": {
"title": "$:/language/Docs/PaletteColours/table-border",
"text": "Table border"
},
"$:/language/Docs/PaletteColours/table-footer-background": {
"title": "$:/language/Docs/PaletteColours/table-footer-background",
"text": "Table footer background"
},
"$:/language/Docs/PaletteColours/table-header-background": {
"title": "$:/language/Docs/PaletteColours/table-header-background",
"text": "Table header background"
},
"$:/language/Docs/PaletteColours/tag-background": {
"title": "$:/language/Docs/PaletteColours/tag-background",
"text": "Tag background"
},
"$:/language/Docs/PaletteColours/tag-foreground": {
"title": "$:/language/Docs/PaletteColours/tag-foreground",
"text": "Tag foreground"
},
"$:/language/Docs/PaletteColours/tiddler-background": {
"title": "$:/language/Docs/PaletteColours/tiddler-background",
"text": "Tiddler background"
},
"$:/language/Docs/PaletteColours/tiddler-border": {
"title": "$:/language/Docs/PaletteColours/tiddler-border",
"text": "Tiddler border"
},
"$:/language/Docs/PaletteColours/tiddler-controls-foreground-hover": {
"title": "$:/language/Docs/PaletteColours/tiddler-controls-foreground-hover",
"text": "Tiddler controls foreground hover"
},
"$:/language/Docs/PaletteColours/tiddler-controls-foreground-selected": {
"title": "$:/language/Docs/PaletteColours/tiddler-controls-foreground-selected",
"text": "Tiddler controls foreground for selected controls"
},
"$:/language/Docs/PaletteColours/tiddler-controls-foreground": {
"title": "$:/language/Docs/PaletteColours/tiddler-controls-foreground",
"text": "Tiddler controls foreground"
},
"$:/language/Docs/PaletteColours/tiddler-editor-background": {
"title": "$:/language/Docs/PaletteColours/tiddler-editor-background",
"text": "Tiddler editor background"
},
"$:/language/Docs/PaletteColours/tiddler-editor-border-image": {
"title": "$:/language/Docs/PaletteColours/tiddler-editor-border-image",
"text": "Tiddler editor border image"
},
"$:/language/Docs/PaletteColours/tiddler-editor-border": {
"title": "$:/language/Docs/PaletteColours/tiddler-editor-border",
"text": "Tiddler editor border"
},
"$:/language/Docs/PaletteColours/tiddler-editor-fields-even": {
"title": "$:/language/Docs/PaletteColours/tiddler-editor-fields-even",
"text": "Tiddler editor background for even fields"
},
"$:/language/Docs/PaletteColours/tiddler-editor-fields-odd": {
"title": "$:/language/Docs/PaletteColours/tiddler-editor-fields-odd",
"text": "Tiddler editor background for odd fields"
},
"$:/language/Docs/PaletteColours/tiddler-info-background": {
"title": "$:/language/Docs/PaletteColours/tiddler-info-background",
"text": "Tiddler info panel background"
},
"$:/language/Docs/PaletteColours/tiddler-info-border": {
"title": "$:/language/Docs/PaletteColours/tiddler-info-border",
"text": "Tiddler info panel border"
},
"$:/language/Docs/PaletteColours/tiddler-info-tab-background": {
"title": "$:/language/Docs/PaletteColours/tiddler-info-tab-background",
"text": "Tiddler info panel tab background"
},
"$:/language/Docs/PaletteColours/tiddler-link-background": {
"title": "$:/language/Docs/PaletteColours/tiddler-link-background",
"text": "Tiddler link background"
},
"$:/language/Docs/PaletteColours/tiddler-link-foreground": {
"title": "$:/language/Docs/PaletteColours/tiddler-link-foreground",
"text": "Tiddler link foreground"
},
"$:/language/Docs/PaletteColours/tiddler-subtitle-foreground": {
"title": "$:/language/Docs/PaletteColours/tiddler-subtitle-foreground",
"text": "Tiddler subtitle foreground"
},
"$:/language/Docs/PaletteColours/tiddler-title-foreground": {
"title": "$:/language/Docs/PaletteColours/tiddler-title-foreground",
"text": "Tiddler title foreground"
},
"$:/language/Docs/PaletteColours/toolbar-new-button": {
"title": "$:/language/Docs/PaletteColours/toolbar-new-button",
"text": "Toolbar 'new tiddler' button foreground"
},
"$:/language/Docs/PaletteColours/toolbar-options-button": {
"title": "$:/language/Docs/PaletteColours/toolbar-options-button",
"text": "Toolbar 'options' button foreground"
},
"$:/language/Docs/PaletteColours/toolbar-save-button": {
"title": "$:/language/Docs/PaletteColours/toolbar-save-button",
"text": "Toolbar 'save' button foreground"
},
"$:/language/Docs/PaletteColours/toolbar-info-button": {
"title": "$:/language/Docs/PaletteColours/toolbar-info-button",
"text": "Toolbar 'info' button foreground"
},
"$:/language/Docs/PaletteColours/toolbar-edit-button": {
"title": "$:/language/Docs/PaletteColours/toolbar-edit-button",
"text": "Toolbar 'edit' button foreground"
},
"$:/language/Docs/PaletteColours/toolbar-close-button": {
"title": "$:/language/Docs/PaletteColours/toolbar-close-button",
"text": "Toolbar 'close' button foreground"
},
"$:/language/Docs/PaletteColours/toolbar-delete-button": {
"title": "$:/language/Docs/PaletteColours/toolbar-delete-button",
"text": "Toolbar 'delete' button foreground"
},
"$:/language/Docs/PaletteColours/toolbar-cancel-button": {
"title": "$:/language/Docs/PaletteColours/toolbar-cancel-button",
"text": "Toolbar 'cancel' button foreground"
},
"$:/language/Docs/PaletteColours/toolbar-done-button": {
"title": "$:/language/Docs/PaletteColours/toolbar-done-button",
"text": "Toolbar 'done' button foreground"
},
"$:/language/Docs/PaletteColours/untagged-background": {
"title": "$:/language/Docs/PaletteColours/untagged-background",
"text": "Untagged pill background"
},
"$:/language/Docs/PaletteColours/very-muted-foreground": {
"title": "$:/language/Docs/PaletteColours/very-muted-foreground",
"text": "Very muted foreground"
},
"$:/language/EditTemplate/Body/Hint": {
"title": "$:/language/EditTemplate/Body/Hint",
"text": "Use [[wiki text|http://tiddlywiki.com/static/WikiText.html]] to add formatting, images, and dynamic features"
},
"$:/language/EditTemplate/Body/Placeholder": {
"title": "$:/language/EditTemplate/Body/Placeholder",
"text": "Type the text for this tiddler"
},
"$:/language/EditTemplate/Body/Preview/Button/Hide": {
"title": "$:/language/EditTemplate/Body/Preview/Button/Hide",
"text": "hide preview"
},
"$:/language/EditTemplate/Body/Preview/Button/Show": {
"title": "$:/language/EditTemplate/Body/Preview/Button/Show",
"text": "show preview"
},
"$:/language/EditTemplate/Fields/Add/Button": {
"title": "$:/language/EditTemplate/Fields/Add/Button",
"text": "add"
},
"$:/language/EditTemplate/Fields/Add/Name/Placeholder": {
"title": "$:/language/EditTemplate/Fields/Add/Name/Placeholder",
"text": "field name"
},
"$:/language/EditTemplate/Fields/Add/Prompt": {
"title": "$:/language/EditTemplate/Fields/Add/Prompt",
"text": "Add a new field:"
},
"$:/language/EditTemplate/Fields/Add/Value/Placeholder": {
"title": "$:/language/EditTemplate/Fields/Add/Value/Placeholder",
"text": "field value"
},
"$:/language/EditTemplate/Tags/Add/Button": {
"title": "$:/language/EditTemplate/Tags/Add/Button",
"text": "add"
},
"$:/language/EditTemplate/Tags/Add/Placeholder": {
"title": "$:/language/EditTemplate/Tags/Add/Placeholder",
"text": "tag name"
},
"$:/language/EditTemplate/Type/Placeholder": {
"title": "$:/language/EditTemplate/Type/Placeholder",
"text": "content type"
},
"$:/language/EditTemplate/Type/Prompt": {
"title": "$:/language/EditTemplate/Type/Prompt",
"text": "Type:"
},
"$:/language/Docs/Fields/bag": {
"title": "$:/language/Docs/Fields/bag",
"text": "The name of the bag from which a tiddler came"
},
"$:/language/Docs/Fields/caption": {
"title": "$:/language/Docs/Fields/caption",
"text": "The text to be displayed on a tab or button"
},
"$:/language/Docs/Fields/color": {
"title": "$:/language/Docs/Fields/color",
"text": "The CSS color value associated with a tiddler"
},
"$:/language/Docs/Fields/component": {
"title": "$:/language/Docs/Fields/component",
"text": "The name of the component responsible for an [[alert tiddler|AlertMechanism]]"
},
"$:/language/Docs/Fields/current-tiddler": {
"title": "$:/language/Docs/Fields/current-tiddler",
"text": "Used to cache the top tiddler in a [[history list|HistoryMechanism]]"
},
"$:/language/Docs/Fields/created": {
"title": "$:/language/Docs/Fields/created",
"text": "The date a tiddler was created"
},
"$:/language/Docs/Fields/creator": {
"title": "$:/language/Docs/Fields/creator",
"text": "The name of the person who created a tiddler"
},
"$:/language/Docs/Fields/dependents": {
"title": "$:/language/Docs/Fields/dependents",
"text": "For a plugin, lists the dependent plugin titles"
},
"$:/language/Docs/Fields/description": {
"title": "$:/language/Docs/Fields/description",
"text": "The descriptive text for a plugin, or a modal dialogue"
},
"$:/language/Docs/Fields/draft.of": {
"title": "$:/language/Docs/Fields/draft.of",
"text": "For draft tiddlers, contains the title of the tiddler of which this is a draft"
},
"$:/language/Docs/Fields/draft.title": {
"title": "$:/language/Docs/Fields/draft.title",
"text": "For draft tiddlers, contains the proposed new title of the tiddler"
},
"$:/language/Docs/Fields/footer": {
"title": "$:/language/Docs/Fields/footer",
"text": "The footer text for a wizard"
},
"$:/language/Docs/Fields/hack-to-give-us-something-to-compare-against": {
"title": "$:/language/Docs/Fields/hack-to-give-us-something-to-compare-against",
"text": "A temporary storage field used in [[$:/core/templates/static.content]]"
},
"$:/language/Docs/Fields/icon": {
"title": "$:/language/Docs/Fields/icon",
"text": "The title of the tiddler containing the icon associated with a tiddler"
},
"$:/language/Docs/Fields/library": {
"title": "$:/language/Docs/Fields/library",
"text": "If set to \"yes\" indicates that a tiddler should be saved as a JavaScript library"
},
"$:/language/Docs/Fields/list": {
"title": "$:/language/Docs/Fields/list",
"text": "An ordered list of tiddler titles associated with a tiddler"
},
"$:/language/Docs/Fields/list-before": {
"title": "$:/language/Docs/Fields/list-before",
"text": "If set, the title of a tiddler before which this tiddler should be added to the ordered list of tiddler titles, or at the start of the list if this field is present but empty"
},
"$:/language/Docs/Fields/list-after": {
"title": "$:/language/Docs/Fields/list-after",
"text": "If set, the title of the tiddler after which this tiddler should be added to the ordered list of tiddler titles"
},
"$:/language/Docs/Fields/modified": {
"title": "$:/language/Docs/Fields/modified",
"text": "The date and time at which a tiddler was last modified"
},
"$:/language/Docs/Fields/modifier": {
"title": "$:/language/Docs/Fields/modifier",
"text": "The tiddler title associated with the person who last modified a tiddler"
},
"$:/language/Docs/Fields/name": {
"title": "$:/language/Docs/Fields/name",
"text": "The human readable name associated with a plugin tiddler"
},
"$:/language/Docs/Fields/plugin-priority": {
"title": "$:/language/Docs/Fields/plugin-priority",
"text": "A numerical value indicating the priority of a plugin tiddler"
},
"$:/language/Docs/Fields/plugin-type": {
"title": "$:/language/Docs/Fields/plugin-type",
"text": "The type of plugin in a plugin tiddler"
},
"$:/language/Docs/Fields/revision": {
"title": "$:/language/Docs/Fields/revision",
"text": "The revision of the tiddler held at the server"
},
"$:/language/Docs/Fields/released": {
"title": "$:/language/Docs/Fields/released",
"text": "Date of a TiddlyWiki release"
},
"$:/language/Docs/Fields/source": {
"title": "$:/language/Docs/Fields/source",
"text": "The source URL associated with a tiddler"
},
"$:/language/Docs/Fields/subtitle": {
"title": "$:/language/Docs/Fields/subtitle",
"text": "The subtitle text for a wizard"
},
"$:/language/Docs/Fields/tags": {
"title": "$:/language/Docs/Fields/tags",
"text": "A list of tags associated with a tiddler"
},
"$:/language/Docs/Fields/text": {
"title": "$:/language/Docs/Fields/text",
"text": "The body text of a tiddler"
},
"$:/language/Docs/Fields/title": {
"title": "$:/language/Docs/Fields/title",
"text": "The unique name of a tiddler"
},
"$:/language/Docs/Fields/type": {
"title": "$:/language/Docs/Fields/type",
"text": "The content type of a tiddler"
},
"$:/language/Docs/Fields/version": {
"title": "$:/language/Docs/Fields/version",
"text": "Version information for a plugin"
},
"$:/language/Filters/AllTiddlers": {
"title": "$:/language/Filters/AllTiddlers",
"text": "All tiddlers except system tiddlers"
},
"$:/language/Filters/RecentTiddlers": {
"title": "$:/language/Filters/RecentTiddlers",
"text": "Recently modified tiddlers"
},
"$:/language/Filters/AllTags": {
"title": "$:/language/Filters/AllTags",
"text": "All tags except system tags"
},
"$:/language/Filters/Missing": {
"title": "$:/language/Filters/Missing",
"text": "Missing tiddlers"
},
"$:/language/Filters/Drafts": {
"title": "$:/language/Filters/Drafts",
"text": "Draft tiddlers"
},
"$:/language/Filters/Orphans": {
"title": "$:/language/Filters/Orphans",
"text": "Orphan tiddlers"
},
"$:/language/Filters/SystemTiddlers": {
"title": "$:/language/Filters/SystemTiddlers",
"text": "System tiddlers"
},
"$:/language/Filters/ShadowTiddlers": {
"title": "$:/language/Filters/ShadowTiddlers",
"text": "Shadow tiddlers"
},
"$:/language/Filters/OverriddenShadowTiddlers": {
"title": "$:/language/Filters/OverriddenShadowTiddlers",
"text": "Overridden shadow tiddlers"
},
"$:/language/Filters/SystemTags": {
"title": "$:/language/Filters/SystemTags",
"text": "System tags"
},
"GettingStarted": {
"title": "GettingStarted",
"text": "Welcome to TiddlyWiki, the non-linear personal web notebook.\n\nTo get started, first verify that you can save changes successfully - see http://tiddlywiki.com/ for detailed instructions.\n\nThen you can:\n\n* Create new tiddlers using the 'plus' button in the sidebar\n* Visit the [[control panel|$:/ControlPanel]] using the 'cog' button in the sidebar to customise your wiki\n** Stop this message appearing by changing the default tiddlers under the ''Basics'' tab\n* Save changes using the 'download' button in the sidebar\n* Learn more about [[WikiText|http://tiddlywiki.com/static/WikiText.html]]\n"
},
"$:/language/Help/default": {
"title": "$:/language/Help/default",
"text": "\\define commandTitle()\n$:/language/Help/$(command)$\n\\end\n```\nusage: tiddlywiki [<wikifolder>] [--<command> [<args>...]...]\n```\n\nAvailable commands:\n\n<ul>\n<$list filter=\"[commands[]sort[title]]\" variable=\"command\">\n<li><$link to=<<commandTitle>>><$macrocall $name=\"command\" $type=\"text/plain\" $output=\"text/plain\"/></$link>: <$transclude tiddler=<<commandTitle>> field=\"description\"/></li>\n</$list>\n</ul>\n\nTo get detailed help on a command:\n\n```\ntiddlywiki --help <command>\n```\n"
},
"$:/language/Help/help": {
"title": "$:/language/Help/help",
"description": "Display help for TiddlyWiki commands",
"text": "Displays help text for a command:\n\n```\n--help [<command>]\n```\n\nIf the command name is omitted then a list of available commands is displayed.\n"
},
"$:/language/Help/init": {
"title": "$:/language/Help/init",
"description": "Initialise a new wiki folder",
"text": "Initialise an empty [[WikiFolder|WikiFolders]] with a copy of the specified edition.\n\n```\n--init <edition> [<edition> ...]\n```\n\nFor example:\n\n```\ntiddlywiki ./MyWikiFolder --init empty\n```\n\nNote:\n\n* The wiki folder directory will be created if necessary\n* The \"edition\" defaults to ''empty''\n* The init command will fail if the wiki folder is not empty\n* The init command removes any `includeWikis` definitions in the edition's `tiddlywiki.info` file\n* When multiple editions are specified, editions initialised later will overwrite any files shared with earlier editions (so, the final `tiddlywiki.info` file will be copied from the last edition)\n* `--help editions` returns a list of available editions\n"
},
"$:/language/Help/load": {
"title": "$:/language/Help/load",
"description": "Load tiddlers from a file",
"text": "Load tiddlers from 2.x.x TiddlyWiki files (`.html`), `.tiddler`, `.tid`, `.json` or other files \n\n```\n--load <filepath>\n```\n\nTo load tiddlers from an encrypted TiddlyWiki file you should first specify the password with the PasswordCommand. For example:\n\n```\ntiddlywiki ./MyWiki --password pa55w0rd --load my_encrypted_wiki.html\n```\n\nNote that TiddlyWiki will not load an older version of an already loaded plugin.\n"
},
"$:/language/Help/notfound": {
"title": "$:/language/Help/notfound",
"text": "No such help item"
},
"$:/language/Help/password": {
"title": "$:/language/Help/password",
"description": "Set a password for subsequent crypto operations",
"text": "Set a password for subsequent crypto operations\n\n```\n--password <password>\n```\n\n"
},
"$:/language/Help/rendertiddler": {
"title": "$:/language/Help/rendertiddler",
"description": "Render an individual tiddler as a specified ContentType",
"text": "Render an individual tiddler as a specified ContentType, defaults to `text/html` and save it to the specified filename:\n\n```\n--rendertiddler <title> <filename> [<type>]\n```\n"
},
"$:/language/Help/rendertiddlers": {
"title": "$:/language/Help/rendertiddlers",
"description": "Render tiddlers matching a filter to a specified ContentType",
"text": "Render a set of tiddlers matching a filter to separate files of a specified ContentType (defaults to `text/html`) and extension (defaults to `.html`).\n\n```\n--rendertiddlers <filter> <template> <pathname> [<type>] [<extension>]\n```\n\nFor example:\n\n```\n--rendertiddlers [!is[system]] $:/core/templates/static.tiddler.html ./static text/plain\n```\n"
},
"$:/language/Help/savetiddler": {
"title": "$:/language/Help/savetiddler",
"description": "Saves a raw tiddler to a file",
"text": "Saves an individual tiddler in its raw text or binary format to the specified filename. \n\n```\n--savetiddler <title> <filename>\n```\n"
},
"$:/language/Help/server": {
"title": "$:/language/Help/server",
"description": "Provides an HTTP server interface to TiddlyWiki",
"text": "The server built in to TiddlyWiki5 is very simple. Although compatible with TiddlyWeb it doesn't support many of the features needed for robust Internet-facing usage.\n\nAt the root, it serves a rendering of a specified tiddler. Away from the root, it serves individual tiddlers encoded in JSON, and supports the basic HTTP operations for `GET`, `PUT` and `DELETE`.\n\n```\n--server <port> <roottiddler> <rendertype> <servetype> <username> <password> <host>\n```\n\nThe parameters are:\n\n* ''port'' - port number to serve from (defaults to \"8080\")\n* ''roottiddler'' - the tiddler to serve at the root (defaults to \"$:/core/save/all\") \n* ''rendertype'' - the content type to which the root tiddler should be rendered (defaults to \"text/plain\")\n* ''servetype'' - the content type with which the root tiddler should be served (defaults to \"text/html\")\n* ''username'' - the default username for signing edits\n* ''password'' - optional password for basic authentication\n* ''host'' - optional hostname to serve from (defaults to \"127.0.0.1\" aka \"localhost\")\n\nIf the password parameter is specified then the browser will prompt the user for the username and password. Note that the password is transmitted in plain text so this implementation isn't suitable for general use.\n\nFor example:\n\n```\n--server 8080 $:/core/save/all text/plain text/html MyUserName passw0rd\n```\n\nTo run multiple TiddlyWiki servers at the same time you'll need to put each one on a different port.\n"
},
"$:/language/Help/verbose": {
"title": "$:/language/Help/verbose",
"description": "Triggers verbose output mode",
"text": "Triggers verbose output, useful for debugging \n\n```\n--verbose\n```\n"
},
"$:/language/Help/version": {
"title": "$:/language/Help/version",
"description": "Displays the version number of TiddlyWiki",
"text": "Displays the version number of TiddlyWiki.\n\n```\n--version\n```\n"
},
"$:/language/ClassicWarning/Hint": {
"title": "$:/language/ClassicWarning/Hint",
"text": "This tiddler is written in TiddlyWiki Classic wiki text format, which is not fully compatible with TiddlyWiki version 5. See http://tiddlywiki.com/static/Upgrading.html for more details. "
},
"$:/language/ClassicWarning/Upgrade/Caption": {
"title": "$:/language/ClassicWarning/Upgrade/Caption",
"text": "upgrade"
},
"$:/language/CloseAll/Button": {
"title": "$:/language/CloseAll/Button",
"text": "close all"
},
"$:/language/ConfirmCancelTiddler": {
"title": "$:/language/ConfirmCancelTiddler",
"text": "Do you wish to discard changes to the tiddler \"<$text text=<<title>>/>\"?"
},
"$:/language/ConfirmDeleteTiddler": {
"title": "$:/language/ConfirmDeleteTiddler",
"text": "Do you wish to delete the tiddler \"<$text text=<<title>>/>\"?"
},
"$:/language/ConfirmOverwriteTiddler": {
"title": "$:/language/ConfirmOverwriteTiddler",
"text": "Do you wish to overwrite the tiddler \"<$text text=<<title>>/>\"?"
},
"$:/language/InvalidFieldName": {
"title": "$:/language/InvalidFieldName",
"text": "Illegal characters in field name \"<$text text=<<fieldName>>/>\". Fields can only contain lowercase letters and the characters underscore (`_`), hyphen (`-`) and period (`.`)"
},
"$:/language/MissingTiddler/Hint": {
"title": "$:/language/MissingTiddler/Hint",
"text": "Missing tiddler \"<$text text=<<currentTiddler>>/>\" - click {{$:/core/images/edit-button}} to create"
},
"$:/language/RecentChanges/DateFormat": {
"title": "$:/language/RecentChanges/DateFormat",
"text": "DDth MMM YYYY"
},
"$:/language/RelativeDate/Future/Days": {
"title": "$:/language/RelativeDate/Future/Days",
"text": "<<period>> days from now"
},
"$:/language/RelativeDate/Future/Hours": {
"title": "$:/language/RelativeDate/Future/Hours",
"text": "<<period>> hours from now"
},
"$:/language/RelativeDate/Future/Minutes": {
"title": "$:/language/RelativeDate/Future/Minutes",
"text": "<<period>> minutes from now"
},
"$:/language/RelativeDate/Future/Months": {
"title": "$:/language/RelativeDate/Future/Months",
"text": "<<period>> months from now"
},
"$:/language/RelativeDate/Future/Second": {
"title": "$:/language/RelativeDate/Future/Second",
"text": "1 second from now"
},
"$:/language/RelativeDate/Future/Seconds": {
"title": "$:/language/RelativeDate/Future/Seconds",
"text": "<<period>> seconds from now"
},
"$:/language/RelativeDate/Future/Years": {
"title": "$:/language/RelativeDate/Future/Years",
"text": "<<period>> years from now"
},
"$:/language/RelativeDate/Past/Days": {
"title": "$:/language/RelativeDate/Past/Days",
"text": "<<period>> days ago"
},
"$:/language/RelativeDate/Past/Hours": {
"title": "$:/language/RelativeDate/Past/Hours",
"text": "<<period>> hours ago"
},
"$:/language/RelativeDate/Past/Minutes": {
"title": "$:/language/RelativeDate/Past/Minutes",
"text": "<<period>> minutes ago"
},
"$:/language/RelativeDate/Past/Months": {
"title": "$:/language/RelativeDate/Past/Months",
"text": "<<period>> months ago"
},
"$:/language/RelativeDate/Past/Second": {
"title": "$:/language/RelativeDate/Past/Second",
"text": "1 second ago"
},
"$:/language/RelativeDate/Past/Seconds": {
"title": "$:/language/RelativeDate/Past/Seconds",
"text": "<<period>> seconds ago"
},
"$:/language/RelativeDate/Past/Years": {
"title": "$:/language/RelativeDate/Past/Years",
"text": "<<period>> years ago"
},
"$:/language/SystemTiddler/Tooltip": {
"title": "$:/language/SystemTiddler/Tooltip",
"text": "This is a system tiddler"
},
"$:/language/TagManager/Colour/Heading": {
"title": "$:/language/TagManager/Colour/Heading",
"text": "Colour"
},
"$:/language/TagManager/Count/Heading": {
"title": "$:/language/TagManager/Count/Heading",
"text": "Count"
},
"$:/language/TagManager/Icon/Heading": {
"title": "$:/language/TagManager/Icon/Heading",
"text": "Icon"
},
"$:/language/TagManager/Tag/Heading": {
"title": "$:/language/TagManager/Tag/Heading",
"text": "Tag"
},
"$:/language/Modals/Download": {
"title": "$:/language/Modals/Download",
"type": "text/vnd.tiddlywiki",
"subtitle": "Download changes",
"footer": "<$button message=\"tw-close-tiddler\" class=\"btn btn-primary\">Close</$button>",
"help": "http://tiddlywiki.com/static/DownloadingChanges.html",
"text": "Your browser only supports manual saving.\n\nTo save your modified wiki, right click on the download link below and select \"Download file\" or \"Save file\", and then choose the folder and filename.\n\n//You can marginally speed things up by clicking the link with the control key (Windows) or the options/alt key (Mac OS X). You will not be prompted for the folder or filename, but your browser is likely to give it an unrecognisable name -- you may need to rename the file to include an `.html` extension before you can do anything useful with it.//\n\nOn smartphones that do not allow files to be downloaded you can instead bookmark the link, and then sync your bookmarks to a desktop computer from where the wiki can be saved normally.\n"
},
"$:/language/Modals/SaveInstructions": {
"title": "$:/language/Modals/SaveInstructions",
"type": "text/vnd.tiddlywiki",
"subtitle": "Save your work",
"footer": "<$button message=\"tw-close-tiddler\" class=\"btn btn-primary\">Close</$button>",
"help": "http://tiddlywiki.com/static/SavingChanges.html",
"text": "Your changes to this wiki need to be saved as a ~TiddlyWiki HTML file.\n\n!!! Desktop browsers\n\n# Select ''Save As'' from the ''File'' menu\n# Choose a filename and location\n#* Some browsers also require you to explicitly specify the file saving format as ''Webpage, HTML only'' or similar\n# Close this tab\n\n!!! Smartphone browsers\n\n# Create a bookmark to this page\n#* If you've got iCloud or Google Sync set up then the bookmark will automatically sync to your desktop where you can open it and save it as above\n# Close this tab\n\n//If you open the bookmark again in Mobile Safari you will see this message again. If you want to go ahead and use the file, just click the ''close'' button below//\n"
},
"$:/language/Notifications/Save/Done": {
"title": "$:/language/Notifications/Save/Done",
"text": "Saved wiki"
},
"$:/language/Notifications/Save/Starting": {
"title": "$:/language/Notifications/Save/Starting",
"text": "Starting to save wiki"
},
"$:/language/Search/Advanced/Matches": {
"title": "$:/language/Search/Advanced/Matches",
"text": "//<small><$count filter={{$:/temp/advancedsearch}}/> matches</small>//"
},
"$:/language/Search/Filter/Caption": {
"title": "$:/language/Search/Filter/Caption",
"text": "Filter"
},
"$:/language/Search/Filter/Hint": {
"title": "$:/language/Search/Filter/Hint",
"text": "Search via a [[filter expression|http://tiddlywiki.com/static/TiddlerFilters.html]]"
},
"$:/language/Search/Matches": {
"title": "$:/language/Search/Matches",
"text": "//<small><$count filter=\"[!is[system]search{$:/temp/search}]\"/> matches</small>//"
},
"$:/language/Search/Shadows/Caption": {
"title": "$:/language/Search/Shadows/Caption",
"text": "Shadows"
},
"$:/language/Search/Shadows/Hint": {
"title": "$:/language/Search/Shadows/Hint",
"text": "Search for shadow tiddlers"
},
"$:/language/Search/System/Caption": {
"title": "$:/language/Search/System/Caption",
"text": "System"
},
"$:/language/Search/System/Hint": {
"title": "$:/language/Search/System/Hint",
"text": "Search for system tiddlers"
},
"$:/language/SideBar/All/Caption": {
"title": "$:/language/SideBar/All/Caption",
"text": "All"
},
"$:/language/SideBar/Drafts/Caption": {
"title": "$:/language/SideBar/Drafts/Caption",
"text": "Drafts"
},
"$:/language/SideBar/Missing/Caption": {
"title": "$:/language/SideBar/Missing/Caption",
"text": "Missing"
},
"$:/language/SideBar/More/Caption": {
"title": "$:/language/SideBar/More/Caption",
"text": "More"
},
"$:/language/SideBar/Open/Caption": {
"title": "$:/language/SideBar/Open/Caption",
"text": "Open"
},
"$:/language/SideBar/Orphans/Caption": {
"title": "$:/language/SideBar/Orphans/Caption",
"text": "Orphans"
},
"$:/language/SideBar/Recent/Caption": {
"title": "$:/language/SideBar/Recent/Caption",
"text": "Recent"
},
"$:/language/SideBar/Shadows/Caption": {
"title": "$:/language/SideBar/Shadows/Caption",
"text": "Shadows"
},
"$:/language/SideBar/System/Caption": {
"title": "$:/language/SideBar/System/Caption",
"text": "System"
},
"$:/language/SideBar/Tags/Caption": {
"title": "$:/language/SideBar/Tags/Caption",
"text": "Tags"
},
"$:/language/SideBar/Tags/TagManager/Caption": {
"title": "$:/language/SideBar/Tags/TagManager/Caption",
"text": "Tag Manager"
},
"$:/language/SideBar/Tags/Untagged/Caption": {
"title": "$:/language/SideBar/Tags/Untagged/Caption",
"text": "untagged"
},
"$:/language/SideBar/Tools/Caption": {
"title": "$:/language/SideBar/Tools/Caption",
"text": "Tools"
},
"$:/language/SideBar/Types/Caption": {
"title": "$:/language/SideBar/Types/Caption",
"text": "Types"
},
"$:/SiteSubtitle": {
"title": "$:/SiteSubtitle",
"text": "a non-linear personal web notebook"
},
"$:/SiteTitle": {
"title": "$:/SiteTitle",
"text": "My ~TiddlyWiki"
},
"$:/language/TiddlerInfo/Advanced/Caption": {
"title": "$:/language/TiddlerInfo/Advanced/Caption",
"text": "Advanced"
},
"$:/language/TiddlerInfo/Advanced/PluginInfo/Empty/Hint": {
"title": "$:/language/TiddlerInfo/Advanced/PluginInfo/Empty/Hint",
"text": "none"
},
"$:/language/TiddlerInfo/Advanced/PluginInfo/Heading": {
"title": "$:/language/TiddlerInfo/Advanced/PluginInfo/Heading",
"text": "Plugin Details"
},
"$:/language/TiddlerInfo/Advanced/PluginInfo/Hint": {
"title": "$:/language/TiddlerInfo/Advanced/PluginInfo/Hint",
"text": "This plugin contains the following shadow tiddlers:"
},
"$:/language/TiddlerInfo/Advanced/ShadowInfo/Heading": {
"title": "$:/language/TiddlerInfo/Advanced/ShadowInfo/Heading",
"text": "Shadow Status"
},
"$:/language/TiddlerInfo/Advanced/ShadowInfo/NotShadow/Hint": {
"title": "$:/language/TiddlerInfo/Advanced/ShadowInfo/NotShadow/Hint",
"text": "The tiddler <$link to=<<infoTiddler>>><$text text=<<infoTiddler>>/></$link> is not a shadow tiddler"
},
"$:/language/TiddlerInfo/Advanced/ShadowInfo/Shadow/Hint": {
"title": "$:/language/TiddlerInfo/Advanced/ShadowInfo/Shadow/Hint",
"text": "The tiddler <$link to=<<infoTiddler>>><$text text=<<infoTiddler>>/></$link> is a shadow tiddler"
},
"$:/language/TiddlerInfo/Advanced/ShadowInfo/Shadow/Source": {
"title": "$:/language/TiddlerInfo/Advanced/ShadowInfo/Shadow/Source",
"text": "It is defined in the plugin <$link to=<<pluginTiddler>>><$text text=<<pluginTiddler>>/></$link>"
},
"$:/language/TiddlerInfo/Advanced/ShadowInfo/OverriddenShadow/Hint": {
"title": "$:/language/TiddlerInfo/Advanced/ShadowInfo/OverriddenShadow/Hint",
"text": "It is overridden by an ordinary tiddler"
},
"$:/language/TiddlerInfo/Fields/Caption": {
"title": "$:/language/TiddlerInfo/Fields/Caption",
"text": "Fields"
},
"$:/language/TiddlerInfo/List/Caption": {
"title": "$:/language/TiddlerInfo/List/Caption",
"text": "List"
},
"$:/language/TiddlerInfo/List/Empty": {
"title": "$:/language/TiddlerInfo/List/Empty",
"text": "This tiddler does not have a list"
},
"$:/language/TiddlerInfo/Listed/Caption": {
"title": "$:/language/TiddlerInfo/Listed/Caption",
"text": "Listed"
},
"$:/language/TiddlerInfo/Listed/Empty": {
"title": "$:/language/TiddlerInfo/Listed/Empty",
"text": "This tiddler is not listed by any others"
},
"$:/language/TiddlerInfo/References/Caption": {
"title": "$:/language/TiddlerInfo/References/Caption",
"text": "References"
},
"$:/language/TiddlerInfo/References/Empty": {
"title": "$:/language/TiddlerInfo/References/Empty",
"text": "No tiddlers link to this one"
},
"$:/language/TiddlerInfo/Tagging/Caption": {
"title": "$:/language/TiddlerInfo/Tagging/Caption",
"text": "Tagging"
},
"$:/language/TiddlerInfo/Tagging/Empty": {
"title": "$:/language/TiddlerInfo/Tagging/Empty",
"text": "No tiddlers are tagged with this one"
},
"$:/language/Docs/Types/application/json": {
"title": "$:/language/Docs/Types/application/json",
"description": "JSON data",
"name": "application/json",
"text": ""
},
"$:/language/Docs/Types/application/x-tiddler-dictionary": {
"title": "$:/language/Docs/Types/application/x-tiddler-dictionary",
"description": "Data dictionary",
"name": "application/x-tiddler-dictionary",
"text": ""
},
"$:/language/Docs/Types/image/gif": {
"title": "$:/language/Docs/Types/image/gif",
"description": "GIF image",
"name": "image/gif",
"text": ""
},
"$:/language/Docs/Types/image/jpeg": {
"title": "$:/language/Docs/Types/image/jpeg",
"description": "JPEG image",
"name": "image/jpeg",
"text": ""
},
"$:/language/Docs/Types/image/png": {
"title": "$:/language/Docs/Types/image/png",
"description": "PNG image",
"name": "image/png",
"text": ""
},
"$:/language/Docs/Types/image/svg+xml": {
"title": "$:/language/Docs/Types/image/svg+xml",
"description": "Structured Vector Graphics image",
"name": "image/svg+xml",
"text": ""
},
"$:/language/Docs/Types/image/x-icon": {
"title": "$:/language/Docs/Types/image/x-icon",
"description": "ICO format icon file",
"name": "image/x-icon",
"text": ""
},
"$:/language/Docs/Types/text/css": {
"title": "$:/language/Docs/Types/text/css",
"description": "Static stylesheet",
"name": "text/css",
"text": ""
},
"$:/language/Docs/Types/text/html": {
"title": "$:/language/Docs/Types/text/html",
"description": "HTML markup",
"name": "text/html",
"text": ""
},
"$:/language/Docs/Types/text/plain": {
"title": "$:/language/Docs/Types/text/plain",
"description": "Plain text",
"name": "text/plain",
"text": ""
},
"$:/language/Docs/Types/text/vnd.tiddlywiki": {
"title": "$:/language/Docs/Types/text/vnd.tiddlywiki",
"description": "TiddlyWiki version 5 wikitext",
"name": "text/vnd.tiddlywiki",
"text": ""
},
"$:/language/Docs/Types/text/x-tiddlywiki": {
"title": "$:/language/Docs/Types/text/x-tiddlywiki",
"description": "TiddlyWiki Classic wikitext",
"name": "text/x-tiddlywiki",
"text": ""
},
"$:/languages/en-GB": {
"title": "$:/languages/en-GB",
"name": "en-GB",
"description": "English (British)",
"author": "JeremyRuston",
"core-version": ">=5.0.0\"",
"text": "Stub pseudo-plugin for the default language"
},
"$:/core/modules/commander.js": {
"text": "/*\\\ntitle: $:/core/modules/commander.js\ntype: application/javascript\nmodule-type: global\n\nThe $tw.Commander class is a command interpreter\n\n\\*/\n(function(){\n\n/*jslint node: true, browser: true */\n/*global $tw: false */\n\"use strict\";\n\n/*\nParse a sequence of commands\n\tcommandTokens: an array of command string tokens\n\twiki: reference to the wiki store object\n\tstreams: {output:, error:}, each of which has a write(string) method\n\tcallback: a callback invoked as callback(err) where err is null if there was no error\n*/\nvar Commander = function(commandTokens,callback,wiki,streams) {\n\tthis.commandTokens = commandTokens;\n\tthis.nextToken = 0;\n\tthis.callback = callback;\n\tthis.wiki = wiki;\n\tthis.streams = streams;\n};\n\n/*\nExecute the sequence of commands and invoke a callback on completion\n*/\nCommander.prototype.execute = function() {\n\tthis.executeNextCommand();\n};\n\n/*\nExecute the next command in the sequence\n*/\nCommander.prototype.executeNextCommand = function() {\n\tvar self = this;\n\t// Invoke the callback if there are no more commands\n\tif(this.nextToken >= this.commandTokens.length) {\n\t\tthis.callback(null);\n\t} else {\n\t\t// Get and check the command token\n\t\tvar commandName = this.commandTokens[this.nextToken++];\n\t\tif(commandName.substr(0,2) !== \"--\") {\n\t\t\tthis.callback(\"Missing command\");\n\t\t} else {\n\t\t\tcommandName = commandName.substr(2); // Trim off the --\n\t\t\t// Accumulate the parameters to the command\n\t\t\tvar params = [];\n\t\t\twhile(this.nextToken < this.commandTokens.length && \n\t\t\t\tthis.commandTokens[this.nextToken].substr(0,2) !== \"--\") {\n\t\t\t\tparams.push(this.commandTokens[this.nextToken++]);\n\t\t\t}\n\t\t\t// Get the command info\n\t\t\tvar command = $tw.commands[commandName],\n\t\t\t\tc,err;\n\t\t\tif(!command) {\n\t\t\t\tthis.callback(\"Unknown command: \" + commandName);\n\t\t\t} else {\n\t\t\t\tif(this.verbose) {\n\t\t\t\t\tthis.streams.output.write(\"Executing command: \" + commandName + \" \" + params.join(\" \") + \"\\n\");\n\t\t\t\t}\n\t\t\t\tif(command.info.synchronous) {\n\t\t\t\t\t// Synchronous command\n\t\t\t\t\tc = new command.Command(params,this);\n\t\t\t\t\terr = c.execute();\n\t\t\t\t\tif(err) {\n\t\t\t\t\t\tthis.callback(err);\n\t\t\t\t\t} else {\n\t\t\t\t\t\tthis.executeNextCommand();\n\t\t\t\t\t}\n\t\t\t\t} else {\n\t\t\t\t\t// Asynchronous command\n\t\t\t\t\tc = new command.Command(params,this,function(err) {\n\t\t\t\t\t\tif(err) {\n\t\t\t\t\t\t\tself.callback(err);\n\t\t\t\t\t\t} else {\n\t\t\t\t\t\t\tself.executeNextCommand();\n\t\t\t\t\t\t}\n\t\t\t\t\t});\n\t\t\t\t\terr = c.execute();\n\t\t\t\t\tif(err) {\n\t\t\t\t\t\tthis.callback(err);\n\t\t\t\t\t}\n\t\t\t\t}\n\t\t\t}\n\t\t}\n\t}\n};\n\nCommander.initCommands = function(moduleType) {\n\tmoduleType = moduleType || \"command\";\n\t$tw.commands = {};\n\t$tw.modules.forEachModuleOfType(moduleType,function(title,module) {\n\t\tvar c = $tw.commands[module.info.name] = {};\n\t\t// Add the methods defined by the module\n\t\tfor(var f in module) {\n\t\t\tif($tw.utils.hop(module,f)) {\n\t\t\t\tc[f] = module[f];\n\t\t\t}\n\t\t}\n\t});\n};\n\nexports.Commander = Commander;\n\n})();\n",
"title": "$:/core/modules/commander.js",
"type": "application/javascript",
"module-type": "global"
},
"$:/core/modules/commands/help.js": {
"text": "/*\\\ntitle: $:/core/modules/commands/help.js\ntype: application/javascript\nmodule-type: command\n\nHelp command\n\n\\*/\n(function(){\n\n/*jshint node: true, browser: true */\n/*global $tw: false */\n\"use strict\";\n\nexports.info = {\n\tname: \"help\",\n\tsynchronous: true\n};\n\nvar Command = function(params,commander) {\n\tthis.params = params;\n\tthis.commander = commander;\n};\n\nCommand.prototype.execute = function() {\n\tvar subhelp = this.params[0] || \"default\",\n\t\thelpBase = \"$:/language/Help/\",\n\t\ttext;\n\tif(!this.commander.wiki.getTiddler(helpBase + subhelp)) {\n\t\tsubhelp = \"notfound\";\n\t}\n\t// Wikify the help as formatted text (ie block elements generate newlines)\n\ttext = this.commander.wiki.renderTiddler(\"text/plain-formatted\",helpBase + subhelp);\n\t// Remove any leading linebreaks\n\ttext = text.replace(/^(\\r?\\n)*/g,\"\");\n\tthis.commander.streams.output.write(text);\n};\n\nexports.Command = Command;\n\n})();\n",
"title": "$:/core/modules/commands/help.js",
"type": "application/javascript",
"module-type": "command"
},
"$:/core/modules/commands/init.js": {
"text": "/*\\\ntitle: $:/core/modules/commands/init.js\ntype: application/javascript\nmodule-type: command\n\nCommand to initialise an empty wiki folder\n\n\\*/\n(function(){\n\n/*jslint node: true, browser: true */\n/*global $tw: false */\n\"use strict\";\n\nexports.info = {\n\tname: \"init\",\n\tsynchronous: true\n};\n\nvar Command = function(params,commander) {\n\tthis.params = params;\n\tthis.commander = commander;\n};\n\nCommand.prototype.execute = function() {\n\tvar fs = require(\"fs\"),\n\t\tpath = require(\"path\");\n\t// Check that we don't already have a valid wiki folder\n\tif($tw.boot.wikiTiddlersPath) {\n\t\treturn \"Wiki folder is not empty\";\n\t}\n\t// Loop through each of the specified editions\n\tvar editions = this.params.length > 0 ? this.params : [\"empty\"];\n\tfor(var editionIndex=0; editionIndex<editions.length; editionIndex++) {\n\t\tvar editionName = editions[editionIndex];\n\t\t// Check the edition exists\n\t\tvar editionPath = path.resolve($tw.boot.corePath,$tw.config.editionsPath) + path.sep + editionName;\n\t\tif(!$tw.utils.isDirectory(editionPath)) {\n\t\t\treturn \"Edition '\" + editionName + \"' not found\";\n\t\t}\n\t\t// Copy the edition content\n\t\tvar err = $tw.utils.copyDirectory(editionPath,$tw.boot.wikiPath);\n\t\tif(!err) {\n\t\t\tthis.commander.streams.output.write(\"Copied edition '\" + editionName + \"' to \" + $tw.boot.wikiPath + \"\\n\");\n\t\t} else {\n\t\t\treturn err;\n\t\t}\n\t}\n\t// Tweak the tiddlywiki.info to remove any included wikis\n\tvar packagePath = $tw.boot.wikiPath + \"/tiddlywiki.info\",\n\t\tpackageJson = JSON.parse(fs.readFileSync(packagePath));\n\tdelete packageJson.includeWikis;\n\tfs.writeFileSync(packagePath,JSON.stringify(packageJson,null,$tw.config.preferences.jsonSpaces));\n\treturn null;\n};\n\nexports.Command = Command;\n\n})();\n",
"title": "$:/core/modules/commands/init.js",
"type": "application/javascript",
"module-type": "command"
},
"$:/core/modules/commands/load.js": {
"text": "/*\\\ntitle: $:/core/modules/commands/load.js\ntype: application/javascript\nmodule-type: command\n\nCommand to load tiddlers from a file\n\n\\*/\n(function(){\n\n/*jslint node: true, browser: true */\n/*global $tw: false */\n\"use strict\";\n\nexports.info = {\n\tname: \"load\",\n\tsynchronous: false\n};\n\nvar Command = function(params,commander,callback) {\n\tthis.params = params;\n\tthis.commander = commander;\n\tthis.callback = callback;\n};\n\nCommand.prototype.execute = function() {\n\tvar self = this,\n\t\tfs = require(\"fs\"),\n\t\tpath = require(\"path\");\n\tif(this.params.length < 1) {\n\t\treturn \"Missing filename\";\n\t}\n\tvar ext = path.extname(self.params[0]);\n\tfs.readFile(this.params[0],$tw.utils.getTypeEncoding(ext),function(err,data) {\n\t\tif (err) {\n\t\t\tself.callback(err);\n\t\t} else {\n\t\t\tvar fields = {title: self.params[0]},\n\t\t\t\ttype = path.extname(self.params[0]);\n\t\t\tvar tiddlers = self.commander.wiki.deserializeTiddlers(type,data,fields);\n\t\t\tif(!tiddlers) {\n\t\t\t\tself.callback(\"No tiddlers found in file \\\"\" + self.params[0] + \"\\\"\");\n\t\t\t} else {\n\t\t\t\tfor(var t=0; t<tiddlers.length; t++) {\n\t\t\t\t\tself.commander.wiki.importTiddler(new $tw.Tiddler(tiddlers[t]));\n\t\t\t\t}\n\t\t\t\tself.callback(null);\t\n\t\t\t}\n\t\t}\n\t});\n\treturn null;\n};\n\nexports.Command = Command;\n\n})();\n",
"title": "$:/core/modules/commands/load.js",
"type": "application/javascript",
"module-type": "command"
},
"$:/core/modules/commands/password.js": {
"text": "/*\\\ntitle: $:/core/modules/commands/password.js\ntype: application/javascript\nmodule-type: command\n\nSave password for crypto operations\n\n\\*/\n(function(){\n\n/*jslint node: true, browser: true */\n/*global $tw: false */\n\"use strict\";\n\nexports.info = {\n\tname: \"password\",\n\tsynchronous: true\n};\n\nvar Command = function(params,commander,callback) {\n\tthis.params = params;\n\tthis.commander = commander;\n\tthis.callback = callback;\n};\n\nCommand.prototype.execute = function() {\n\tif(this.params.length < 1) {\n\t\treturn \"Missing password\";\n\t}\n\t$tw.crypto.setPassword(this.params[0]);\n\treturn null;\n};\n\nexports.Command = Command;\n\n})();\n",
"title": "$:/core/modules/commands/password.js",
"type": "application/javascript",
"module-type": "command"
},
"$:/core/modules/commands/rendertiddler.js": {
"text": "/*\\\ntitle: $:/core/modules/commands/rendertiddler.js\ntype: application/javascript\nmodule-type: command\n\nCommand to render a tiddler and save it to a file\n\n\\*/\n(function(){\n\n/*jslint node: true, browser: true */\n/*global $tw: false */\n\"use strict\";\n\nexports.info = {\n\tname: \"rendertiddler\",\n\tsynchronous: false\n};\n\nvar Command = function(params,commander,callback) {\n\tthis.params = params;\n\tthis.commander = commander;\n\tthis.callback = callback;\n};\n\nCommand.prototype.execute = function() {\n\tif(this.params.length < 2) {\n\t\treturn \"Missing filename\";\n\t}\n\tvar self = this,\n\t\tfs = require(\"fs\"),\n\t\tpath = require(\"path\"),\n\t\ttitle = this.params[0],\n\t\tfilename = this.params[1],\n\t\ttype = this.params[2] || \"text/html\";\n\tfs.writeFile(filename,this.commander.wiki.renderTiddler(type,title),\"utf8\",function(err) {\n\t\tself.callback(err);\n\t});\n\treturn null;\n};\n\nexports.Command = Command;\n\n})();\n",
"title": "$:/core/modules/commands/rendertiddler.js",
"type": "application/javascript",
"module-type": "command"
},
"$:/core/modules/commands/rendertiddlers.js": {
"text": "/*\\\ntitle: $:/core/modules/commands/rendertiddlers.js\ntype: application/javascript\nmodule-type: command\n\nCommand to render several tiddlers to a folder of files\n\n\\*/\n(function(){\n\n/*jslint node: true, browser: true */\n/*global $tw: false */\n\"use strict\";\n\nvar widget = require(\"$:/core/modules/widgets/widget.js\");\n\nexports.info = {\n\tname: \"rendertiddlers\",\n\tsynchronous: true\n};\n\nvar Command = function(params,commander,callback) {\n\tthis.params = params;\n\tthis.commander = commander;\n\tthis.callback = callback;\n};\n\nCommand.prototype.execute = function() {\n\tif(this.params.length < 2) {\n\t\treturn \"Missing filename\";\n\t}\n\tvar self = this,\n\t\tfs = require(\"fs\"),\n\t\tpath = require(\"path\"),\n\t\twiki = this.commander.wiki,\n\t\tfilter = this.params[0],\n\t\ttemplate = this.params[1],\n\t\tpathname = this.params[2],\n\t\ttype = this.params[3] || \"text/html\",\n\t\textension = this.params[4] || \".html\",\n\t\ttiddlers = wiki.filterTiddlers(filter);\n\t$tw.utils.each(tiddlers,function(title) {\n\t\tvar parser = wiki.parseTiddler(template),\n\t\t\twidgetNode = wiki.makeWidget(parser,{variables: {currentTiddler: title}});\n\t\tvar container = $tw.fakeDocument.createElement(\"div\");\n\t\twidgetNode.render(container,null);\n\t\tvar text = type === \"text/html\" ? container.innerHTML : container.textContent;\n\t\tfs.writeFileSync(path.resolve(pathname,encodeURIComponent(title) + extension),text,\"utf8\");\n\t});\n\treturn null;\n};\n\nexports.Command = Command;\n\n})();\n",
"title": "$:/core/modules/commands/rendertiddlers.js",
"type": "application/javascript",
"module-type": "command"
},
"$:/core/modules/commands/savetiddler.js": {
"text": "/*\\\ntitle: $:/core/modules/commands/savetiddler.js\ntype: application/javascript\nmodule-type: command\n\nCommand to save the content of a tiddler to a file\n\n\\*/\n(function(){\n\n/*jslint node: true, browser: true */\n/*global $tw: false */\n\"use strict\";\n\nexports.info = {\n\tname: \"savetiddler\",\n\tsynchronous: false\n};\n\nvar Command = function(params,commander,callback) {\n\tthis.params = params;\n\tthis.commander = commander;\n\tthis.callback = callback;\n};\n\nCommand.prototype.execute = function() {\n\tif(this.params.length < 2) {\n\t\treturn \"Missing filename\";\n\t}\n\tvar self = this,\n\t\tfs = require(\"fs\"),\n\t\tpath = require(\"path\"),\n\t\ttitle = this.params[0],\n\t\tfilename = this.params[1],\n\t\ttiddler = this.commander.wiki.getTiddler(title),\n\t\ttype = tiddler.fields.type || \"text/vnd.tiddlywiki\",\n\t\tcontentTypeInfo = $tw.config.contentTypeInfo[type] || {encoding: \"utf8\"};\n\tfs.writeFile(filename,tiddler.fields.text,contentTypeInfo.encoding,function(err) {\n\t\tself.callback(err);\n\t});\n\treturn null;\n};\n\nexports.Command = Command;\n\n})();\n",
"title": "$:/core/modules/commands/savetiddler.js",
"type": "application/javascript",
"module-type": "command"
},
"$:/core/modules/commands/server.js": {
"text": "/*\\\ntitle: $:/core/modules/commands/server.js\ntype: application/javascript\nmodule-type: command\n\nServe tiddlers over http\n\n\\*/\n(function(){\n\n/*jslint node: true, browser: true */\n/*global $tw: false */\n\"use strict\";\n\nif(!$tw.browser) {\n\tvar util = require(\"util\"),\n\t\tfs = require(\"fs\"),\n\t\turl = require(\"url\"),\n\t\tpath = require(\"path\"),\n\t\thttp = require(\"http\");\t\n}\n\nexports.info = {\n\tname: \"server\",\n\tsynchronous: true\n};\n\n/*\nA simple HTTP server with regexp-based routes\n*/\nfunction SimpleServer(options) {\n\tthis.routes = options.routes || [];\n\tthis.wiki = options.wiki;\n\tthis.variables = options.variables || {};\n}\n\nSimpleServer.prototype.set = function(obj) {\n\tvar self = this;\n\t$tw.utils.each(obj,function(value,name) {\n\t\tself.variables[name] = value;\n\t});\n};\n\nSimpleServer.prototype.get = function(name) {\n\treturn this.variables[name];\n};\n\nSimpleServer.prototype.addRoute = function(route) {\n\tthis.routes.push(route);\n};\n\nSimpleServer.prototype.findMatchingRoute = function(request,state) {\n\tfor(var t=0; t<this.routes.length; t++) {\n\t\tvar potentialRoute = this.routes[t],\n\t\t\tpathRegExp = potentialRoute.path,\n\t\t\tmatch = potentialRoute.path.exec(state.urlInfo.pathname);\n\t\tif(match && request.method === potentialRoute.method) {\n\t\t\tstate.params = [];\n\t\t\tfor(var p=1; p<match.length; p++) {\n\t\t\t\tstate.params.push(match[p]);\n\t\t\t}\n\t\t\treturn potentialRoute;\n\t\t}\n\t}\n\treturn null;\n};\n\nSimpleServer.prototype.checkCredentials = function(request,incomingUsername,incomingPassword) {\n\tvar header = request.headers[\"authorization\"] || \"\",\n\t\ttoken = header.split(/\\s+/).pop() || \"\",\n\t\tauth = $tw.utils.base64Decode(token),\n\t\tparts = auth.split(/:/),\n\t\tusername = parts[0],\n\t\tpassword = parts[1];\n\tif(incomingUsername === username && incomingPassword === password) {\n\t\treturn \"ALLOWED\";\n\t} else {\n\t\treturn \"DENIED\";\n\t}\n}\n\nSimpleServer.prototype.listen = function(port,host) {\n\tvar self = this;\n\thttp.createServer(function(request,response) {\n\t\t// Compose the state object\n\t\tvar state = {};\n\t\tstate.wiki = self.wiki;\n\t\tstate.server = self;\n\t\tstate.urlInfo = url.parse(request.url);\n\t\t// Find the route that matches this path\n\t\tvar route = self.findMatchingRoute(request,state);\n\t\t// Check for the username and password if we've got one\n\t\tvar username = self.get(\"username\"),\n\t\t\tpassword = self.get(\"password\");\n\t\tif(username && password) {\n\t\t\t// Check they match\n\t\t\tif(self.checkCredentials(request,username,password) !== \"ALLOWED\") {\n\t\t\t\tvar servername = state.wiki.getTiddlerText(\"$:/SiteTitle\") || \"TiddlyWiki5\";\n\t\t\t\tresponse.writeHead(401,\"Authentication required\",{\n\t\t\t\t\t\"WWW-Authenticate\": 'Basic realm=\"Please provide your username and password to login to ' + servername + '\"'\n\t\t\t\t});\n\t\t\t\tresponse.end();\n\t\t\t\treturn;\n\t\t\t}\n\t\t}\n\t\t// Return a 404 if we didn't find a route\n\t\tif(!route) {\n\t\t\tresponse.writeHead(404);\n\t\t\tresponse.end();\n\t\t\treturn;\n\t\t}\n\t\t// Set the encoding for the incoming request\n\t\t// TODO: Presumably this would need tweaking if we supported PUTting binary tiddlers\n\t\trequest.setEncoding(\"utf8\");\n\t\t// Dispatch the appropriate method\n\t\tswitch(request.method) {\n\t\t\tcase \"GET\": // Intentional fall-through\n\t\t\tcase \"DELETE\":\n\t\t\t\troute.handler(request,response,state);\n\t\t\t\tbreak;\n\t\t\tcase \"PUT\":\n\t\t\t\tvar data = \"\";\n\t\t\t\trequest.on(\"data\",function(chunk) {\n\t\t\t\t\tdata += chunk.toString();\n\t\t\t\t});\n\t\t\t\trequest.on(\"end\",function() {\n\t\t\t\t\tstate.data = data;\n\t\t\t\t\troute.handler(request,response,state);\n\t\t\t\t});\n\t\t\t\tbreak;\n\t\t}\n\t}).listen(port,host);\n};\n\nvar Command = function(params,commander,callback) {\n\tthis.params = params;\n\tthis.commander = commander;\n\tthis.callback = callback;\n\t// Set up server\n\tthis.server = new SimpleServer({\n\t\twiki: this.commander.wiki\n\t});\n\t// Add route handlers\n\tthis.server.addRoute({\n\t\tmethod: \"PUT\",\n\t\tpath: /^\\/recipes\\/default\\/tiddlers\\/(.+)$/,\n\t\thandler: function(request,response,state) {\n\t\t\tvar title = decodeURIComponent(state.params[0]),\n\t\t\t\tfields = JSON.parse(state.data);\n\t\t\t// Pull up any subfields in the `fields` object\n\t\t\tif(fields.fields) {\n\t\t\t\t$tw.utils.each(fields.fields,function(field,name) {\n\t\t\t\t\tfields[name] = field;\n\t\t\t\t});\n\t\t\t\tdelete fields.fields;\n\t\t\t}\n\t\t\t// Remove any revision field\n\t\t\tif(fields[\"revision\"]) {\n\t\t\t\tdelete fields[\"revision\"];\n\t\t\t}\n\t\t\tstate.wiki.addTiddler(new $tw.Tiddler(state.wiki.getCreationFields(),fields,{title: title}));\n\t\t\tvar changeCount = state.wiki.getChangeCount(title).toString();\n\t\t\tresponse.writeHead(204, \"OK\",{\n\t\t\t\tEtag: \"\\\"default/\" + encodeURIComponent(title) + \"/\" + changeCount + \":\\\"\"\n\t\t\t});\n\t\t\tresponse.end();\n\t\t}\n\t});\n\tthis.server.addRoute({\n\t\tmethod: \"DELETE\",\n\t\tpath: /^\\/bags\\/default\\/tiddlers\\/(.+)$/,\n\t\thandler: function(request,response,state) {\n\t\t\tvar title = decodeURIComponent(state.params[0]);\n\t\t\tstate.wiki.deleteTiddler(title);\n\t\t\tresponse.writeHead(204, \"OK\");\n\t\t\tresponse.end();\n\t\t}\n\t});\n\tthis.server.addRoute({\n\t\tmethod: \"GET\",\n\t\tpath: /^\\/$/,\n\t\thandler: function(request,response,state) {\n\t\t\tresponse.writeHead(200, {\"Content-Type\": state.server.get(\"serveType\")});\n\t\t\tvar text = state.wiki.renderTiddler(state.server.get(\"renderType\"),state.server.get(\"rootTiddler\"));\n\t\t\tresponse.end(text,\"utf8\");\n\t\t}\n\t});\n\tthis.server.addRoute({\n\t\tmethod: \"GET\",\n\t\tpath: /^\\/status$/,\n\t\thandler: function(request,response,state) {\n\t\t\tresponse.writeHead(200, {\"Content-Type\": \"application/json\"});\n\t\t\tvar text = JSON.stringify({\n\t\t\t\tusername: state.server.get(\"username\"),\n\t\t\t\tspace: {\n\t\t\t\t\trecipe: \"default\"\n\t\t\t\t},\n\t\t\t\ttiddlywiki_version: $tw.version\n\t\t\t});\n\t\t\tresponse.end(text,\"utf8\");\n\t\t}\n\t});\n\tthis.server.addRoute({\n\t\tmethod: \"GET\",\n\t\tpath: /^\\/favicon.ico$/,\n\t\thandler: function(request,response,state) {\n\t\t\tresponse.writeHead(200, {\"Content-Type\": \"image/x-icon\"});\n\t\t\tvar buffer = state.wiki.getTiddlerText(\"$:/favicon.ico\",\"\");\n\t\t\tresponse.end(buffer,\"base64\");\n\t\t}\n\t});\n\tthis.server.addRoute({\n\t\tmethod: \"GET\",\n\t\tpath: /^\\/recipes\\/default\\/tiddlers.json$/,\n\t\thandler: function(request,response,state) {\n\t\t\tresponse.writeHead(200, {\"Content-Type\": \"application/json\"});\n\t\t\tvar tiddlers = [];\n\t\t\tstate.wiki.forEachTiddler({sortField: \"title\"},function(title,tiddler) {\n\t\t\t\tvar tiddlerFields = {};\n\t\t\t\t$tw.utils.each(tiddler.fields,function(field,name) {\n\t\t\t\t\tif(name !== \"text\") {\n\t\t\t\t\t\ttiddlerFields[name] = tiddler.getFieldString(name);\n\t\t\t\t\t}\n\t\t\t\t});\n\t\t\t\ttiddlerFields[\"revision\"] = state.wiki.getChangeCount(title);\n\t\t\t\ttiddlerFields.type = tiddlerFields.type || \"text/vnd.tiddlywiki\";\n\t\t\t\ttiddlers.push(tiddlerFields);\n\t\t\t});\n\t\t\tvar text = JSON.stringify(tiddlers);\n\t\t\tresponse.end(text,\"utf8\");\n\t\t}\n\t});\n\tthis.server.addRoute({\n\t\tmethod: \"GET\",\n\t\tpath: /^\\/recipes\\/default\\/tiddlers\\/(.+)$/,\n\t\thandler: function(request,response,state) {\n\t\t\tvar title = decodeURIComponent(state.params[0]),\n\t\t\t\ttiddler = state.wiki.getTiddler(title),\n\t\t\t\ttiddlerFields = {},\n\t\t\t\tknownFields = [\n\t\t\t\t\t\"bag\", \"created\", \"creator\", \"modified\", \"modifier\", \"permissions\", \"recipe\", \"revision\", \"tags\", \"text\", \"title\", \"type\", \"uri\"\n\t\t\t\t];\n\t\t\tif(tiddler) {\n\t\t\t\t$tw.utils.each(tiddler.fields,function(field,name) {\n\t\t\t\t\tvar value = tiddler.getFieldString(name);\n\t\t\t\t\tif(knownFields.indexOf(name) !== -1) {\n\t\t\t\t\t\ttiddlerFields[name] = value;\n\t\t\t\t\t} else {\n\t\t\t\t\t\ttiddlerFields.fields = tiddlerFields.fields || {};\n\t\t\t\t\t\ttiddlerFields.fields[name] = value;\n\t\t\t\t\t}\n\t\t\t\t});\n\t\t\t\ttiddlerFields[\"revision\"] = state.wiki.getChangeCount(title);\n\t\t\t\ttiddlerFields.type = tiddlerFields.type || \"text/vnd.tiddlywiki\";\n\t\t\t\tresponse.writeHead(200, {\"Content-Type\": \"application/json\"});\n\t\t\t\tresponse.end(JSON.stringify(tiddlerFields),\"utf8\");\n\t\t\t} else {\n\t\t\t\tresponse.writeHead(404);\n\t\t\t\tresponse.end();\n\t\t\t}\n\t\t}\n\t});\n};\n\nCommand.prototype.execute = function() {\n\tvar port = this.params[0] || \"8080\",\n\t\trootTiddler = this.params[1] || \"$:/core/save/all\",\n\t\trenderType = this.params[2] || \"text/plain\",\n\t\tserveType = this.params[3] || \"text/html\",\n\t\tusername = this.params[4],\n\t\tpassword = this.params[5],\n\t\thost = this.params[6] || \"127.0.0.1\";\n\tthis.server.set({\n\t\trootTiddler: rootTiddler,\n\t\trenderType: renderType,\n\t\tserveType: serveType,\n\t\tusername: username,\n\t\tpassword: password\n\t});\n\tthis.server.listen(port,host);\n\tconsole.log(\"Serving on \" + host + \":\" + port);\n\tconsole.log(\"(press ctrl-C to exit)\");\n\treturn null;\n};\n\nexports.Command = Command;\n\n})();\n",
"title": "$:/core/modules/commands/server.js",
"type": "application/javascript",
"module-type": "command"
},
"$:/core/modules/commands/verbose.js": {
"text": "/*\\\ntitle: $:/core/modules/commands/verbose.js\ntype: application/javascript\nmodule-type: command\n\nVerbose command\n\n\\*/\n(function(){\n\n/*jslint node: true, browser: true */\n/*global $tw: false */\n\"use strict\";\n\nexports.info = {\n\tname: \"verbose\",\n\tsynchronous: true\n};\n\nvar Command = function(params,commander) {\n\tthis.params = params;\n\tthis.commander = commander;\n};\n\nCommand.prototype.execute = function() {\n\tthis.commander.verbose = true;\n\treturn null; // No error\n};\n\nexports.Command = Command;\n\n})();\n",
"title": "$:/core/modules/commands/verbose.js",
"type": "application/javascript",
"module-type": "command"
},
"$:/core/modules/commands/version.js": {
"text": "/*\\\ntitle: $:/core/modules/commands/version.js\ntype: application/javascript\nmodule-type: command\n\nVersion command\n\n\\*/\n(function(){\n\n/*jslint node: true, browser: true */\n/*global $tw: false */\n\"use strict\";\n\nexports.info = {\n\tname: \"version\",\n\tsynchronous: true\n};\n\nvar Command = function(params,commander) {\n\tthis.params = params;\n\tthis.commander = commander;\n};\n\nCommand.prototype.execute = function() {\n\tthis.commander.streams.output.write($tw.version + \"\\n\");\n\treturn null; // No error\n};\n\nexports.Command = Command;\n\n})();\n",
"title": "$:/core/modules/commands/version.js",
"type": "application/javascript",
"module-type": "command"
},
"$:/core/modules/config.js": {
"text": "/*\\\ntitle: $:/core/modules/config.js\ntype: application/javascript\nmodule-type: config\n\nCore configuration constants\n\n\\*/\n(function(){\n\n/*jslint node: true, browser: true */\n/*global $tw: false */\n\"use strict\";\n\nexports.preferences = {};\n\nexports.preferences.notificationDuration = 3 * 1000;\nexports.preferences.jsonSpaces = 4;\n\nexports.dateFormats = {\n\tmonths: [\"January\", \"February\", \"March\", \"April\", \"May\", \"June\", \"July\", \"August\", \"September\", \"October\", \"November\",\"December\"],\n\tdays: [\"Sunday\", \"Monday\", \"Tuesday\", \"Wednesday\", \"Thursday\", \"Friday\", \"Saturday\"],\n\tshortMonths: [\"Jan\", \"Feb\", \"Mar\", \"Apr\", \"May\", \"Jun\", \"Jul\", \"Aug\", \"Sep\", \"Oct\", \"Nov\", \"Dec\"],\n\tshortDays: [\"Sun\", \"Mon\", \"Tue\", \"Wed\", \"Thu\", \"Fri\", \"Sat\"],\n// suffixes for dates, eg \"1st\",\"2nd\",\"3rd\"...\"30th\",\"31st\"\n\tdaySuffixes: [\"st\",\"nd\",\"rd\",\"th\",\"th\",\"th\",\"th\",\"th\",\"th\",\"th\",\n\t\t\"th\",\"th\",\"th\",\"th\",\"th\",\"th\",\"th\",\"th\",\"th\",\"th\",\n\t\t\"st\",\"nd\",\"rd\",\"th\",\"th\",\"th\",\"th\",\"th\",\"th\",\"th\",\n\t\t\"st\"],\n\tam: \"am\",\n\tpm: \"pm\"\n};\n\nexports.htmlEntities = {quot:34, amp:38, apos:39, lt:60, gt:62, nbsp:160, iexcl:161, cent:162, pound:163, curren:164, yen:165, brvbar:166, sect:167, uml:168, copy:169, ordf:170, laquo:171, not:172, shy:173, reg:174, macr:175, deg:176, plusmn:177, sup2:178, sup3:179, acute:180, micro:181, para:182, middot:183, cedil:184, sup1:185, ordm:186, raquo:187, frac14:188, frac12:189, frac34:190, iquest:191, Agrave:192, Aacute:193, Acirc:194, Atilde:195, Auml:196, Aring:197, AElig:198, Ccedil:199, Egrave:200, Eacute:201, Ecirc:202, Euml:203, Igrave:204, Iacute:205, Icirc:206, Iuml:207, ETH:208, Ntilde:209, Ograve:210, Oacute:211, Ocirc:212, Otilde:213, Ouml:214, times:215, Oslash:216, Ugrave:217, Uacute:218, Ucirc:219, Uuml:220, Yacute:221, THORN:222, szlig:223, agrave:224, aacute:225, acirc:226, atilde:227, auml:228, aring:229, aelig:230, ccedil:231, egrave:232, eacute:233, ecirc:234, euml:235, igrave:236, iacute:237, icirc:238, iuml:239, eth:240, ntilde:241, ograve:242, oacute:243, ocirc:244, otilde:245, ouml:246, divide:247, oslash:248, ugrave:249, uacute:250, ucirc:251, uuml:252, yacute:253, thorn:254, yuml:255, OElig:338, oelig:339, Scaron:352, scaron:353, Yuml:376, fnof:402, circ:710, tilde:732, Alpha:913, Beta:914, Gamma:915, Delta:916, Epsilon:917, Zeta:918, Eta:919, Theta:920, Iota:921, Kappa:922, Lambda:923, Mu:924, Nu:925, Xi:926, Omicron:927, Pi:928, Rho:929, Sigma:931, Tau:932, Upsilon:933, Phi:934, Chi:935, Psi:936, Omega:937, alpha:945, beta:946, gamma:947, delta:948, epsilon:949, zeta:950, eta:951, theta:952, iota:953, kappa:954, lambda:955, mu:956, nu:957, xi:958, omicron:959, pi:960, rho:961, sigmaf:962, sigma:963, tau:964, upsilon:965, phi:966, chi:967, psi:968, omega:969, thetasym:977, upsih:978, piv:982, ensp:8194, emsp:8195, thinsp:8201, zwnj:8204, zwj:8205, lrm:8206, rlm:8207, ndash:8211, mdash:8212, lsquo:8216, rsquo:8217, sbquo:8218, ldquo:8220, rdquo:8221, bdquo:8222, dagger:8224, Dagger:8225, bull:8226, hellip:8230, permil:8240, prime:8242, Prime:8243, lsaquo:8249, rsaquo:8250, oline:8254, frasl:8260, euro:8364, image:8465, weierp:8472, real:8476, trade:8482, alefsym:8501, larr:8592, uarr:8593, rarr:8594, darr:8595, harr:8596, crarr:8629, lArr:8656, uArr:8657, rArr:8658, dArr:8659, hArr:8660, forall:8704, part:8706, exist:8707, empty:8709, nabla:8711, isin:8712, notin:8713, ni:8715, prod:8719, sum:8721, minus:8722, lowast:8727, radic:8730, prop:8733, infin:8734, ang:8736, and:8743, or:8744, cap:8745, cup:8746, int:8747, there4:8756, sim:8764, cong:8773, asymp:8776, ne:8800, equiv:8801, le:8804, ge:8805, sub:8834, sup:8835, nsub:8836, sube:8838, supe:8839, oplus:8853, otimes:8855, perp:8869, sdot:8901, lceil:8968, rceil:8969, lfloor:8970, rfloor:8971, lang:9001, rang:9002, loz:9674, spades:9824, clubs:9827, hearts:9829, diams:9830 };\n\nexports.htmlVoidElements = \"area,base,br,col,command,embed,hr,img,input,keygen,link,meta,param,source,track,wbr\".split(\",\");\n\nexports.htmlBlockElements = \"address,article,aside,audio,blockquote,canvas,dd,div,dl,fieldset,figcaption,figure,footer,form,h1,h2,h3,h4,h5,h6,header,hgroup,hr,li,noscript,ol,output,p,pre,section,table,tfoot,ul,video\".split(\",\");\n\nexports.htmlUnsafeElements = \"script\".split(\",\");\n\n})();\n",
"title": "$:/core/modules/config.js",
"type": "application/javascript",
"module-type": "config"
},
"$:/core/modules/deserializers.js": {
"text": "/*\\\ntitle: $:/core/modules/deserializers.js\ntype: application/javascript\nmodule-type: tiddlerdeserializer\n\nFunctions to deserialise tiddlers from a block of text\n\n\\*/\n(function(){\n\n/*jslint node: true, browser: true */\n/*global $tw: false */\n\"use strict\";\n\n/*\nUtility function to parse an old-style tiddler DIV in a *.tid file. It looks like this:\n\n<div title=\"Title\" creator=\"JoeBloggs\" modifier=\"JoeBloggs\" created=\"201102111106\" modified=\"201102111310\" tags=\"myTag [[my long tag]]\">\n<pre>The text of the tiddler (without the expected HTML encoding).\n</pre>\n</div>\n\nNote that the field attributes are HTML encoded, but that the body of the <PRE> tag is not encoded.\n\nWhen these tiddler DIVs are encountered within a TiddlyWiki HTML file then the body is encoded in the usual way.\n*/\nvar parseTiddlerDiv = function(text /* [,fields] */) {\n\t// Slot together the default results\n\tvar result = {};\n\tif(arguments.length > 1) {\n\t\tfor(var f=1; f<arguments.length; f++) {\n\t\t\tvar fields = arguments[f];\n\t\t\tfor(var t in fields) {\n\t\t\t\tresult[t] = fields[t];\t\t\n\t\t\t}\n\t\t}\n\t}\n\t// Parse the DIV body\n\tvar startRegExp = /^\\s*<div\\s+([^>]*)>(\\s*<pre>)?/gi,\n\t\tendRegExp,\n\t\tmatch = startRegExp.exec(text);\n\tif(match) {\n\t\t// Old-style DIVs don't have the <pre> tag\n\t\tif(match[2]) {\n\t\t\tendRegExp = /<\\/pre>\\s*<\\/div>\\s*$/gi;\n\t\t} else {\n\t\t\tendRegExp = /<\\/div>\\s*$/gi;\n\t\t}\n\t\tvar endMatch = endRegExp.exec(text);\n\t\tif(endMatch) {\n\t\t\t// Extract the text\n\t\t\tresult.text = text.substring(match.index + match[0].length,endMatch.index);\n\t\t\t// Process the attributes\n\t\t\tvar attrRegExp = /\\s*([^=\\s]+)\\s*=\\s*\"([^\"]*)\"/gi,\n\t\t\t\tattrMatch;\n\t\t\tdo {\n\t\t\t\tattrMatch = attrRegExp.exec(match[1]);\n\t\t\t\tif(attrMatch) {\n\t\t\t\t\tvar name = attrMatch[1];\n\t\t\t\t\tvar value = attrMatch[2];\n\t\t\t\t\tresult[name] = value;\n\t\t\t\t}\n\t\t\t} while(attrMatch);\n\t\t\treturn result;\n\t\t}\n\t}\n\treturn undefined;\n};\n\nexports[\"application/x-tiddler-html-div\"] = function(text,fields) {\n\treturn [parseTiddlerDiv(text,fields)];\n};\n\nexports[\"application/json\"] = function(text,fields) {\n\tvar tiddlers = JSON.parse(text),\n\t\tresult = [],\n\t\tgetKnownFields = function(tid) {\n\t\t\tvar fields = {};\n\t\t\t\"title text created creator modified modifier type tags\".split(\" \").forEach(function(value) {\n\t\t\t\tif(tid[value] !== null) {\n\t\t\t\t\tfields[value] = tid[value];\n\t\t\t\t}\n\t\t\t});\n\t\t\treturn fields;\n\t\t};\n\tfor(var t=0; t<tiddlers.length; t++) {\n\t\tresult.push(getKnownFields(tiddlers[t]));\n\t}\n\treturn result;\n};\n\n/*\nParse an HTML file into tiddlers. There are three possibilities:\n# A TiddlyWiki classic HTML file containing `text/x-tiddlywiki` tiddlers\n# A TiddlyWiki5 HTML file containing `text/vnd.tiddlywiki` tiddlers\n# An ordinary HTML file\n*/\nexports[\"text/html\"] = function(text,fields) {\n\t// Check if we've got a store area\n\tvar storeAreaMarkerRegExp = /<div id=[\"']?storeArea['\"]?( style=[\"']?display:none;[\"']?)?>/gi,\n\t\tmatch = storeAreaMarkerRegExp.exec(text);\n\tif(match) {\n\t\t// If so, it's either a classic TiddlyWiki file or an unencrypted TW5 file\n\t\t// First read the normal tiddlers\n\t\tvar results = deserializeTiddlyWikiFile(text,storeAreaMarkerRegExp.lastIndex,!!match[1],fields);\n\t\t// Then any system tiddlers\n\t\tvar systemAreaMarkerRegExp = /<div id=[\"']?systemArea['\"]?( style=[\"']?display:none;[\"']?)?>/gi,\n\t\t\tsysMatch = systemAreaMarkerRegExp.exec(text);\n\t\tif(sysMatch) {\n\t\t\tresults.push.apply(results,deserializeTiddlyWikiFile(text,systemAreaMarkerRegExp.lastIndex,!!sysMatch[1],fields));\n\t\t}\n\t\treturn results\n\t} else {\n\t\t// Check whether we've got an encrypted file\n\t\tvar encryptedStoreArea = $tw.utils.extractEncryptedStoreArea(text);\n\t\tif(encryptedStoreArea) {\n\t\t\t// If so, attempt to decrypt it using the current password\n\t\t\treturn $tw.utils.decryptStoreArea(encryptedStoreArea);\n\t\t} else {\n\t\t\t// It's not a TiddlyWiki so we'll return the entire HTML file as a tiddler\n\t\t\treturn deserializeHtmlFile(text,fields);\n\t\t}\n\t}\n};\n\nfunction deserializeHtmlFile(text,fields) {\n\tvar result = {};\n\t$tw.utils.each(fields,function(value,name) {\n\t\tresult[name] = value;\n\t});\n\tresult.text = text;\n\tresult.type = \"text/html\";\n\treturn [result];\n}\n\nfunction deserializeTiddlyWikiFile(text,storeAreaEnd,isTiddlyWiki5,fields) {\n\tvar results = [],\n\t\tendOfDivRegExp = /(<\\/div>\\s*)/gi,\n\t\tstartPos = storeAreaEnd,\n\t\tdefaultType = isTiddlyWiki5 ? undefined : \"text/x-tiddlywiki\";\n\tendOfDivRegExp.lastIndex = startPos;\n\tvar match = endOfDivRegExp.exec(text);\n\twhile(match) {\n\t\tvar endPos = endOfDivRegExp.lastIndex,\n\t\t\ttiddlerFields = parseTiddlerDiv(text.substring(startPos,endPos),fields,{type: defaultType});\n\t\tif(!tiddlerFields) {\n\t\t\tbreak;\n\t\t}\n\t\t$tw.utils.each(tiddlerFields,function(value,name) {\n\t\t\tif(typeof value === \"string\") {\n\t\t\t\ttiddlerFields[name] = $tw.utils.htmlDecode(value);\n\t\t\t}\n\t\t});\n\t\tif(tiddlerFields.text !== null) {\n\t\t\tresults.push(tiddlerFields);\n\t\t}\n\t\tstartPos = endPos;\n\t\tmatch = endOfDivRegExp.exec(text);\n\t}\n\treturn results;\n}\n\n})();\n",
"title": "$:/core/modules/deserializers.js",
"type": "application/javascript",
"module-type": "tiddlerdeserializer"
},
"$:/core/modules/filters/all/current.js": {
"text": "/*\\\ntitle: $:/core/modules/filters/all/current.js\ntype: application/javascript\nmodule-type: allfilteroperator\n\nFilter function for [all[current]]\n\n\\*/\n(function(){\n\n/*jslint node: true, browser: true */\n/*global $tw: false */\n\"use strict\";\n\n/*\nExport our filter function\n*/\nexports.current = function(source,prefix,options) {\n\tif(options.currTiddlerTitle) {\n\t\treturn [options.currTiddlerTitle];\n\t} else {\n\t\treturn [];\n\t}\n};\n\n})();\n",
"title": "$:/core/modules/filters/all/current.js",
"type": "application/javascript",
"module-type": "allfilteroperator"
},
"$:/core/modules/filters/all/missing.js": {
"text": "/*\\\ntitle: $:/core/modules/filters/all/missing.js\ntype: application/javascript\nmodule-type: allfilteroperator\n\nFilter function for [all[missing]]\n\n\\*/\n(function(){\n\n/*jslint node: true, browser: true */\n/*global $tw: false */\n\"use strict\";\n\n/*\nExport our filter function\n*/\nexports.missing = function(source,prefix,options) {\n\treturn options.wiki.getMissingTitles();\n};\n\n})();\n",
"title": "$:/core/modules/filters/all/missing.js",
"type": "application/javascript",
"module-type": "allfilteroperator"
},
"$:/core/modules/filters/all/orphans.js": {
"text": "/*\\\ntitle: $:/core/modules/filters/all/orphans.js\ntype: application/javascript\nmodule-type: allfilteroperator\n\nFilter function for [all[orphans]]\n\n\\*/\n(function(){\n\n/*jslint node: true, browser: true */\n/*global $tw: false */\n\"use strict\";\n\n/*\nExport our filter function\n*/\nexports.orphans = function(source,prefix,options) {\n\treturn options.wiki.getOrphanTitles();\n};\n\n})();\n",
"title": "$:/core/modules/filters/all/orphans.js",
"type": "application/javascript",
"module-type": "allfilteroperator"
},
"$:/core/modules/filters/all/shadows.js": {
"text": "/*\\\ntitle: $:/core/modules/filters/all/shadows.js\ntype: application/javascript\nmodule-type: allfilteroperator\n\nFilter function for [all[shadows]]\n\n\\*/\n(function(){\n\n/*jslint node: true, browser: true */\n/*global $tw: false */\n\"use strict\";\n\n/*\nExport our filter function\n*/\nexports.shadows = function(source,prefix,options) {\n\treturn options.wiki.allShadowTitles();\n};\n\n})();\n",
"title": "$:/core/modules/filters/all/shadows.js",
"type": "application/javascript",
"module-type": "allfilteroperator"
},
"$:/core/modules/filters/all/tiddlers.js": {
"text": "/*\\\ntitle: $:/core/modules/filters/all/tiddlers.js\ntype: application/javascript\nmodule-type: allfilteroperator\n\nFilter function for [all[tiddlers]]\n\n\\*/\n(function(){\n\n/*jslint node: true, browser: true */\n/*global $tw: false */\n\"use strict\";\n\n/*\nExport our filter function\n*/\nexports.tiddlers = function(source,prefix,options) {\n\treturn options.wiki.allTitles();\n};\n\n})();\n",
"title": "$:/core/modules/filters/all/tiddlers.js",
"type": "application/javascript",
"module-type": "allfilteroperator"
},
"$:/core/modules/filters/all.js": {
"text": "/*\\\ntitle: $:/core/modules/filters/all.js\ntype: application/javascript\nmodule-type: filteroperator\n\nFilter operator for selecting tiddlers\n\n[all[shadows+tiddlers]]\n\n\\*/\n(function(){\n\n/*jslint node: true, browser: true */\n/*global $tw: false */\n\"use strict\";\n\nvar allFilterOperators;\n\nfunction getAllFilterOperators() {\n\tif(!allFilterOperators) {\n\t\tallFilterOperators = {};\n\t\t$tw.modules.applyMethods(\"allfilteroperator\",allFilterOperators);\n\t}\n\treturn allFilterOperators;\n}\n\n/*\nExport our filter function\n*/\nexports.all = function(source,operator,options) {\n\t// Get our suboperators\n\tvar allFilterOperators = getAllFilterOperators();\n\t// Cycle through the suboperators accumulating their results\n\tvar results = [],\n\t\tsubops = operator.operand.split(\"+\");\n\tfor(var t=0; t<subops.length; t++) {\n\t\tvar subop = allFilterOperators[subops[t]];\n\t\tif(subop) {\n\t\t\t$tw.utils.pushTop(results,subop(source,operator.prefix,options));\n\t\t}\n\t}\n\treturn results;\n};\n\n})();\n",
"title": "$:/core/modules/filters/all.js",
"type": "application/javascript",
"module-type": "filteroperator"
},
"$:/core/modules/filters/backlinks.js": {
"text": "/*\\\ntitle: $:/core/modules/filters/backlinks.js\ntype: application/javascript\nmodule-type: filteroperator\n\nFilter operator for returning all the backlinks from a tiddler\n\n\\*/\n(function(){\n\n/*jslint node: true, browser: true */\n/*global $tw: false */\n\"use strict\";\n\n/*\nExport our filter function\n*/\nexports.backlinks = function(source,operator,options) {\n\tvar results = [];\n\tsource(function(tiddler,title) {\n\t\t$tw.utils.pushTop(results,options.wiki.getTiddlerBacklinks(title));\n\t});\n\treturn results;\n};\n\n})();\n",
"title": "$:/core/modules/filters/backlinks.js",
"type": "application/javascript",
"module-type": "filteroperator"
},
"$:/core/modules/filters/commands.js": {
"text": "/*\\\ntitle: $:/core/modules/filters/commands.js\ntype: application/javascript\nmodule-type: filteroperator\n\nFilter operator for returning the names of the commands available in this wiki\n\n\\*/\n(function(){\n\n/*jslint node: true, browser: true */\n/*global $tw: false */\n\"use strict\";\n\n/*\nExport our filter function\n*/\nexports.commands = function(source,operator,options) {\n\tvar results = [];\n\t$tw.utils.each($tw.commands,function(commandInfo,name) {\n\t\tresults.push(name);\n\t});\n\tresults.sort();\n\treturn results;\n};\n\n})();\n",
"title": "$:/core/modules/filters/commands.js",
"type": "application/javascript",
"module-type": "filteroperator"
},
"$:/core/modules/filters/each.js": {
"text": "/*\\\ntitle: $:/core/modules/filters/each.js\ntype: application/javascript\nmodule-type: filteroperator\n\nFilter operator that selects one tiddler for each unique value of the specified field\n\n\\*/\n(function(){\n\n/*jslint node: true, browser: true */\n/*global $tw: false */\n\"use strict\";\n\n/*\nExport our filter function\n*/\nexports.each = function(source,operator,options) {\n\tvar results = [],\n\t\tvalues = {};\n\tsource(function(tiddler,title) {\n\t\tif(tiddler) {\n\t\t\tvar value = tiddler.getFieldString(operator.operand);\n\t\t\tif(!$tw.utils.hop(values,value)) {\n\t\t\t\tvalues[value] = true;\n\t\t\t\tresults.push(title);\n\t\t\t}\n\t\t}\n\t});\n\treturn results;\n};\n\n})();\n",
"title": "$:/core/modules/filters/each.js",
"type": "application/javascript",
"module-type": "filteroperator"
},
"$:/core/modules/filters/eachday.js": {
"text": "/*\\\ntitle: $:/core/modules/filters/eachday.js\ntype: application/javascript\nmodule-type: filteroperator\n\nFilter operator that selects one tiddler for each unique day covered by the specified date field\n\n\\*/\n(function(){\n\n/*jslint node: true, browser: true */\n/*global $tw: false */\n\"use strict\";\n\n/*\nExport our filter function\n*/\nexports.eachday = function(source,operator,options) {\n\tvar results = [],\n\t\tvalues = [];\n\t// Function to convert a date/time to a date integer\n\tvar toDate = function(value) {\n\t\tvalue = (new Date(value)).setHours(0,0,0,0);\n\t\treturn value+0;\n\t};\n\tsource(function(tiddler,title) {\n\t\tif(tiddler && tiddler.fields[operator.operand]) {\n\t\t\tvar value = toDate(tiddler.fields[operator.operand]);\n\t\t\tif(values.indexOf(value) === -1) {\n\t\t\t\tvalues.push(value);\n\t\t\t\tresults.push(title);\n\t\t\t}\n\t\t}\n\t});\n\treturn results;\n};\n\n})();\n",
"title": "$:/core/modules/filters/eachday.js",
"type": "application/javascript",
"module-type": "filteroperator"
},
"$:/core/modules/filters/field.js": {
"text": "/*\\\ntitle: $:/core/modules/filters/field.js\ntype: application/javascript\nmodule-type: filteroperator\n\nFilter operator for comparing fields for equality\n\n\\*/\n(function(){\n\n/*jslint node: true, browser: true */\n/*global $tw: false */\n\"use strict\";\n\n/*\nExport our filter function\n*/\nexports.field = function(source,operator,options) {\n\tvar results = [],\n\t\tfieldname = (operator.suffix || operator.operator || \"title\").toLowerCase();\n\tif(operator.prefix === \"!\") {\n\t\tif(operator.regexp) {\n\t\t\tsource(function(tiddler,title) {\n\t\t\t\tif(tiddler) {\n\t\t\t\t\tvar text = tiddler.getFieldString(fieldname);\n\t\t\t\t\tif(text !== null && !operator.regexp.exec(text)) {\n\t\t\t\t\t\tresults.push(title);\n\t\t\t\t\t}\n\t\t\t\t}\n\t\t\t});\n\t\t} else {\n\t\t\tsource(function(tiddler,title) {\n\t\t\t\tif(tiddler) {\n\t\t\t\t\tvar text = tiddler.getFieldString(fieldname);\n\t\t\t\t\tif(text !== null && text !== operator.operand) {\n\t\t\t\t\t\tresults.push(title);\n\t\t\t\t\t}\n\t\t\t\t}\n\t\t\t});\n\t\t}\n\t} else {\n\t\tif(operator.regexp) {\n\t\t\tsource(function(tiddler,title) {\n\t\t\t\tif(tiddler) {\n\t\t\t\t\tvar text = tiddler.getFieldString(fieldname);\n\t\t\t\t\tif(text !== null && !!operator.regexp.exec(text)) {\n\t\t\t\t\t\tresults.push(title);\n\t\t\t\t\t}\n\t\t\t\t}\n\t\t\t});\n\t\t} else {\n\t\t\tsource(function(tiddler,title) {\n\t\t\t\tif(tiddler) {\n\t\t\t\t\tvar text = tiddler.getFieldString(fieldname);\n\t\t\t\t\tif(text !== null && text === operator.operand) {\n\t\t\t\t\t\tresults.push(title);\n\t\t\t\t\t}\n\t\t\t\t}\n\t\t\t});\n\t\t}\n\t}\n\treturn results;\n};\n\n})();\n",
"title": "$:/core/modules/filters/field.js",
"type": "application/javascript",
"module-type": "filteroperator"
},
"$:/core/modules/filters/fields.js": {
"text": "/*\\\ntitle: $:/core/modules/filters/fields.js\ntype: application/javascript\nmodule-type: filteroperator\n\nFilter operator for returning the names of the fields on the selected tiddlers\n\n\\*/\n(function(){\n\n/*jslint node: true, browser: true */\n/*global $tw: false */\n\"use strict\";\n\n/*\nExport our filter function\n*/\nexports.fields = function(source,operator,options) {\n\tvar results = [];\n\tsource(function(tiddler,title) {\n\t\tif(tiddler) {\n\t\t\tfor(var fieldName in tiddler.fields) {\n\t\t\t\t$tw.utils.pushTop(results,fieldName);\n\t\t\t}\n\t\t}\n\t});\n\treturn results;\n};\n\n})();\n",
"title": "$:/core/modules/filters/fields.js",
"type": "application/javascript",
"module-type": "filteroperator"
},
"$:/core/modules/filters/has.js": {
"text": "/*\\\ntitle: $:/core/modules/filters/has.js\ntype: application/javascript\nmodule-type: filteroperator\n\nFilter operator for checking if a tiddler has the specified field\n\n\\*/\n(function(){\n\n/*jslint node: true, browser: true */\n/*global $tw: false */\n\"use strict\";\n\n/*\nExport our filter function\n*/\nexports.has = function(source,operator,options) {\n\tvar results = [];\n\tif(operator.prefix === \"!\") {\n\t\tsource(function(tiddler,title) {\n\t\t\tif(tiddler && (!$tw.utils.hop(tiddler.fields,operator.operand) || tiddler.fields[operator.operand] === \"\")) {\n\t\t\t\tresults.push(title);\n\t\t\t}\n\t\t});\n\t} else {\n\t\tsource(function(tiddler,title) {\n\t\t\tif(tiddler && $tw.utils.hop(tiddler.fields,operator.operand) && tiddler.fields[operator.operand] !== \"\") {\n\t\t\t\tresults.push(title);\n\t\t\t}\n\t\t});\n\t}\n\treturn results;\n};\n\n})();\n",
"title": "$:/core/modules/filters/has.js",
"type": "application/javascript",
"module-type": "filteroperator"
},
"$:/core/modules/filters/indexes.js": {
"text": "/*\\\ntitle: $:/core/modules/filters/indexes.js\ntype: application/javascript\nmodule-type: filteroperator\n\nFilter operator for returning the indexes of a data tiddler\n\n\\*/\n(function(){\n\n/*jslint node: true, browser: true */\n/*global $tw: false */\n\"use strict\";\n\n/*\nExport our filter function\n*/\nexports.indexes = function(source,operator,options) {\n\tvar results = [];\n\tsource(function(tiddler,title) {\n\t\tvar data = options.wiki.getTiddlerData(title);\n\t\tif(data) {\n\t\t\t$tw.utils.pushTop(results,Object.keys(data));\n\t\t}\n\t});\n\tresults.sort();\n\treturn results;\n};\n\n})();\n",
"title": "$:/core/modules/filters/indexes.js",
"type": "application/javascript",
"module-type": "filteroperator"
},
"$:/core/modules/filters/is/current.js": {
"text": "/*\\\ntitle: $:/core/modules/filters/is/current.js\ntype: application/javascript\nmodule-type: isfilteroperator\n\nFilter function for [is[current]]\n\n\\*/\n(function(){\n\n/*jslint node: true, browser: true */\n/*global $tw: false */\n\"use strict\";\n\n/*\nExport our filter function\n*/\nexports.current = function(source,prefix,options) {\n\tvar results = [];\n\tif(prefix === \"!\") {\n\t\tsource(function(tiddler,title) {\n\t\t\tif(title !== options.currTiddlerTitle) {\n\t\t\t\tresults.push(title);\n\t\t\t}\n\t\t});\n\t} else {\n\t\tsource(function(tiddler,title) {\n\t\t\tif(title === options.currTiddlerTitle) {\n\t\t\t\tresults.push(title);\n\t\t\t}\n\t\t});\n\t}\n\treturn results;\n};\n\n})();\n",
"title": "$:/core/modules/filters/is/current.js",
"type": "application/javascript",
"module-type": "isfilteroperator"
},
"$:/core/modules/filters/is/image.js": {
"text": "/*\\\ntitle: $:/core/modules/filters/is/image.js\ntype: application/javascript\nmodule-type: isfilteroperator\n\nFilter function for [is[image]]\n\n\\*/\n(function(){\n\n/*jslint node: true, browser: true */\n/*global $tw: false */\n\"use strict\";\n\n/*\nExport our filter function\n*/\nexports.image = function(source,prefix,options) {\n\tvar results = [];\n\tif(prefix === \"!\") {\n\t\tsource(function(tiddler,title) {\n\t\t\tif(!options.wiki.isImageTiddler(title)) {\n\t\t\t\tresults.push(title);\n\t\t\t}\n\t\t});\n\t} else {\n\t\tsource(function(tiddler,title) {\n\t\t\tif(options.wiki.isImageTiddler(title)) {\n\t\t\t\tresults.push(title);\n\t\t\t}\n\t\t});\n\t}\n\treturn results;\n};\n\n})();\n",
"title": "$:/core/modules/filters/is/image.js",
"type": "application/javascript",
"module-type": "isfilteroperator"
},
"$:/core/modules/filters/is/missing.js": {
"text": "/*\\\ntitle: $:/core/modules/filters/is/missing.js\ntype: application/javascript\nmodule-type: isfilteroperator\n\nFilter function for [is[missing]]\n\n\\*/\n(function(){\n\n/*jslint node: true, browser: true */\n/*global $tw: false */\n\"use strict\";\n\n/*\nExport our filter function\n*/\nexports.missing = function(source,prefix,options) {\n\tvar results = [];\n\tif(prefix === \"!\") {\n\t\tsource(function(tiddler,title) {\n\t\t\tif(options.wiki.tiddlerExists(title)) {\n\t\t\t\tresults.push(title);\n\t\t\t}\n\t\t});\n\t} else {\n\t\tsource(function(tiddler,title) {\n\t\t\tif(!options.wiki.tiddlerExists(title)) {\n\t\t\t\tresults.push(title);\n\t\t\t}\n\t\t});\n\t}\n\treturn results;\n};\n\n})();\n",
"title": "$:/core/modules/filters/is/missing.js",
"type": "application/javascript",
"module-type": "isfilteroperator"
},
"$:/core/modules/filters/is/orphan.js": {
"text": "/*\\\ntitle: $:/core/modules/filters/is/orphan.js\ntype: application/javascript\nmodule-type: isfilteroperator\n\nFilter function for [is[orphan]]\n\n\\*/\n(function(){\n\n/*jslint node: true, browser: true */\n/*global $tw: false */\n\"use strict\";\n\n/*\nExport our filter function\n*/\nexports.orphan = function(source,prefix,options) {\n\tvar results = [],\n\t\torphanTitles = options.wiki.getOrphanTitles();\n\tif(prefix === \"!\") {\n\t\tsource(function(tiddler,title) {\n\t\t\tif(orphanTitles.indexOf(title) === -1) {\n\t\t\t\tresults.push(title);\n\t\t\t}\n\t\t});\n\t} else {\n\t\tsource(function(tiddler,title) {\n\t\t\tif(orphanTitles.indexOf(title) !== -1) {\n\t\t\t\tresults.push(title);\n\t\t\t}\n\t\t});\n\t}\n\treturn results;\n};\n\n})();\n",
"title": "$:/core/modules/filters/is/orphan.js",
"type": "application/javascript",
"module-type": "isfilteroperator"
},
"$:/core/modules/filters/is/shadow.js": {
"text": "/*\\\ntitle: $:/core/modules/filters/is/shadow.js\ntype: application/javascript\nmodule-type: isfilteroperator\n\nFilter function for [is[shadow]]\n\n\\*/\n(function(){\n\n/*jslint node: true, browser: true */\n/*global $tw: false */\n\"use strict\";\n\n/*\nExport our filter function\n*/\nexports.shadow = function(source,prefix,options) {\n\tvar results = [];\n\tif(prefix === \"!\") {\n\t\tsource(function(tiddler,title) {\n\t\t\tif(!options.wiki.isShadowTiddler(title)) {\n\t\t\t\tresults.push(title);\n\t\t\t}\n\t\t});\n\t} else {\n\t\tsource(function(tiddler,title) {\n\t\t\tif(options.wiki.isShadowTiddler(title)) {\n\t\t\t\tresults.push(title);\n\t\t\t}\n\t\t});\n\t}\n\treturn results;\n};\n\n})();\n",
"title": "$:/core/modules/filters/is/shadow.js",
"type": "application/javascript",
"module-type": "isfilteroperator"
},
"$:/core/modules/filters/is/system.js": {
"text": "/*\\\ntitle: $:/core/modules/filters/is/system.js\ntype: application/javascript\nmodule-type: isfilteroperator\n\nFilter function for [is[system]]\n\n\\*/\n(function(){\n\n/*jslint node: true, browser: true */\n/*global $tw: false */\n\"use strict\";\n\n/*\nExport our filter function\n*/\nexports.system = function(source,prefix,options) {\n\tvar results = [];\n\tif(prefix === \"!\") {\n\t\tsource(function(tiddler,title) {\n\t\t\tif(!options.wiki.isSystemTiddler(title)) {\n\t\t\t\tresults.push(title);\n\t\t\t}\n\t\t});\n\t} else {\n\t\tsource(function(tiddler,title) {\n\t\t\tif(options.wiki.isSystemTiddler(title)) {\n\t\t\t\tresults.push(title);\n\t\t\t}\n\t\t});\n\t}\n\treturn results;\n};\n\n})();\n",
"title": "$:/core/modules/filters/is/system.js",
"type": "application/javascript",
"module-type": "isfilteroperator"
},
"$:/core/modules/filters/is/tag.js": {
"text": "/*\\\ntitle: $:/core/modules/filters/is/tag.js\ntype: application/javascript\nmodule-type: isfilteroperator\n\nFilter function for [is[tag]]\n\n\\*/\n(function(){\n\n/*jslint node: true, browser: true */\n/*global $tw: false */\n\"use strict\";\n\n/*\nExport our filter function\n*/\nexports.tag = function(source,prefix,options) {\n\tvar results = [],\n\t\ttagMap = options.wiki.getTagMap();\n\tif(prefix === \"!\") {\n\t\tsource(function(tiddler,title) {\n\t\t\tif(!$tw.utils.hop(tagMap,title)) {\n\t\t\t\tresults.push(title);\n\t\t\t}\n\t\t});\n\t} else {\n\t\tsource(function(tiddler,title) {\n\t\t\tif($tw.utils.hop(tagMap,title)) {\n\t\t\t\tresults.push(title);\n\t\t\t}\n\t\t});\n\t}\n\treturn results;\n};\n\n})();\n",
"title": "$:/core/modules/filters/is/tag.js",
"type": "application/javascript",
"module-type": "isfilteroperator"
},
"$:/core/modules/filters/is/tiddler.js": {
"text": "/*\\\ntitle: $:/core/modules/filters/is/tiddler.js\ntype: application/javascript\nmodule-type: isfilteroperator\n\nFilter function for [is[tiddler]]\n\n\\*/\n(function(){\n\n/*jslint node: true, browser: true */\n/*global $tw: false */\n\"use strict\";\n\n/*\nExport our filter function\n*/\nexports.tiddler = function(source,prefix,options) {\n\tvar results = [];\n\tif(prefix === \"!\") {\n\t\tsource(function(tiddler,title) {\n\t\t\tif(!options.wiki.tiddlerExists(title)) {\n\t\t\t\tresults.push(title);\n\t\t\t}\n\t\t});\n\t} else {\n\t\tsource(function(tiddler,title) {\n\t\t\tif(options.wiki.tiddlerExists(title)) {\n\t\t\t\tresults.push(title);\n\t\t\t}\n\t\t});\n\t}\n\treturn results;\n};\n\n})();\n",
"title": "$:/core/modules/filters/is/tiddler.js",
"type": "application/javascript",
"module-type": "isfilteroperator"
},
"$:/core/modules/filters/is.js": {
"text": "/*\\\ntitle: $:/core/modules/filters/is.js\ntype: application/javascript\nmodule-type: filteroperator\n\nFilter operator for checking tiddler properties\n\n\\*/\n(function(){\n\n/*jslint node: true, browser: true */\n/*global $tw: false */\n\"use strict\";\n\nvar isFilterOperators;\n\nfunction getIsFilterOperators() {\n\tif(!isFilterOperators) {\n\t\tisFilterOperators = {};\n\t\t$tw.modules.applyMethods(\"isfilteroperator\",isFilterOperators);\n\t}\n\treturn isFilterOperators;\n};\n\n/*\nExport our filter function\n*/\nexports.is = function(source,operator,options) {\n\t// Dispatch to the correct isfilteroperator\n\tvar isFilterOperators = getIsFilterOperators();\n\tvar isFilterOperator = isFilterOperators[operator.operand];\n\tif(isFilterOperator) {\n\t\treturn isFilterOperator(source,operator.prefix,options);\n\t} else {\n\t\treturn [\"Filter Error: Unknown operand for the 'is' filter operator\"];\n\t}\n};\n\n})();\n",
"title": "$:/core/modules/filters/is.js",
"type": "application/javascript",
"module-type": "filteroperator"
},
"$:/core/modules/filters/limit.js": {
"text": "/*\\\ntitle: $:/core/modules/filters/limit.js\ntype: application/javascript\nmodule-type: filteroperator\n\nFilter operator for chopping the results to a specified maximum number of entries\n\n\\*/\n(function(){\n\n/*jslint node: true, browser: true */\n/*global $tw: false */\n\"use strict\";\n\n/*\nExport our filter function\n*/\nexports.limit = function(source,operator,options) {\n\tvar results = [];\n\t// Convert to an array\n\tsource(function(tiddler,title) {\n\t\tresults.push(title);\n\t});\n\t// Slice the array if necessary\n\tvar limit = Math.min(results.length,parseInt(operator.operand,10));\n\tif(operator.prefix === \"!\") {\n\t\tresults = results.slice(-limit);\n\t} else {\n\t\tresults = results.slice(0,limit);\n\t}\n\treturn results;\n};\n\n})();\n",
"title": "$:/core/modules/filters/limit.js",
"type": "application/javascript",
"module-type": "filteroperator"
},
"$:/core/modules/filters/links.js": {
"text": "/*\\\ntitle: $:/core/modules/filters/links.js\ntype: application/javascript\nmodule-type: filteroperator\n\nFilter operator for returning all the links from a tiddler\n\n\\*/\n(function(){\n\n/*jslint node: true, browser: true */\n/*global $tw: false */\n\"use strict\";\n\n/*\nExport our filter function\n*/\nexports.links = function(source,operator,options) {\n\tvar results = [];\n\tsource(function(tiddler,title) {\n\t\t$tw.utils.pushTop(results,options.wiki.getTiddlerLinks(title));\n\t});\n\treturn results;\n};\n\n})();\n",
"title": "$:/core/modules/filters/links.js",
"type": "application/javascript",
"module-type": "filteroperator"
},
"$:/core/modules/filters/list.js": {
"text": "/*\\\ntitle: $:/core/modules/filters/list.js\ntype: application/javascript\nmodule-type: filteroperator\n\nFilter operator returning the tiddlers whose title is listed in the operand tiddler\n\n\\*/\n(function(){\n\n/*jslint node: true, browser: true */\n/*global $tw: false */\n\"use strict\";\n\n/*\nExport our filter function\n*/\nexports.list = function(source,operator,options) {\n\tvar results = [],\n\t\ttr = $tw.utils.parseTextReference(operator.operand),\n\t\tlist = options.wiki.getTiddlerList(tr.title || options.currTiddlerTitle,tr.field,tr.index);\n\tif(operator.prefix === \"!\") {\n\t\tsource(function(tiddler,title) {\n\t\t\tif(list.indexOf(title) === -1) {\n\t\t\t\tresults.push(title);\n\t\t\t}\n\t\t});\n\t} else {\n\t\tresults = list;\n\t}\n\treturn results;\n};\n\n})();\n",
"title": "$:/core/modules/filters/list.js",
"type": "application/javascript",
"module-type": "filteroperator"
},
"$:/core/modules/filters/listed.js": {
"text": "/*\\\ntitle: $:/core/modules/filters/listed.js\ntype: application/javascript\nmodule-type: filteroperator\n\nFilter operator returning all tiddlers that have the selected tiddlers in a list\n\n\\*/\n(function(){\n\n/*jslint node: true, browser: true */\n/*global $tw: false */\n\"use strict\";\n\n/*\nExport our filter function\n*/\nexports.listed = function(source,operator,options) {\n\tvar results = [];\n\tsource(function(tiddler,title) {\n\t\t$tw.utils.pushTop(results,options.wiki.findListingsOfTiddler(title));\n\t});\n\treturn results;\n};\n\n})();\n",
"title": "$:/core/modules/filters/listed.js",
"type": "application/javascript",
"module-type": "filteroperator"
},
"$:/core/modules/filters/listops.js": {
"text": "/*\\\ntitle: $:/core/modules/filters/listops.js\ntype: application/javascript\nmodule-type: filteroperator\n\nFilter operators for manipulating the current selection list\n\n\\*/\n(function(){\n\n/*jslint node: true, browser: true */\n/*global $tw: false */\n\"use strict\";\n\n/*\nReverse list\n*/\nexports.reverse = function(source,operator,options) {\n\tvar results = [];\n\tsource(function(tiddler,title) {\n\t\tresults.unshift(title);\n\t});\n\treturn results;\n};\n\n/*\nFirst entry/entries in list\n*/\nexports.first = function(source,operator,options) {\n\tvar count = parseInt(operator.operand) || 1,\n\t\tresults = [];\n\tsource(function(tiddler,title) {\n\t\tresults.push(title);\n\t});\n\treturn results.slice(0,count);\n};\n\n/*\nLast entry/entries in list\n*/\nexports.last = function(source,operator,options) {\n\tvar count = parseInt(operator.operand) || 1,\n\t\tresults = [];\n\tsource(function(tiddler,title) {\n\t\tresults.push(title);\n\t});\n\treturn results.slice(-count);\n};\n\n/*\nAll but the first entry/entries of the list\n*/\nexports.rest = function(source,operator,options) {\n\tvar count = parseInt(operator.operand) || 1,\n\t\tresults = [];\n\tsource(function(tiddler,title) {\n\t\tresults.push(title);\n\t});\n\treturn results.slice(count);\n};\nexports.butfirst = exports.rest;\nexports.bf = exports.rest;\n\n/*\nAll but the last entry/entries of the list\n*/\nexports.butlast = function(source,operator,options) {\n\tvar count = parseInt(operator.operand) || 1,\n\t\tresults = [];\n\tsource(function(tiddler,title) {\n\t\tresults.push(title);\n\t});\n\treturn results.slice(0,-count);\n};\nexports.bl = exports.butlast;\n\n/*\nThe nth member of the list\n*/\nexports.nth = function(source,operator,options) {\n\tvar count = parseInt(operator.operand) || 1,\n\t\tresults = [];\n\tsource(function(tiddler,title) {\n\t\tresults.push(title);\n\t});\n\treturn results.slice(count - 1,count);\n};\n\n})();\n",
"title": "$:/core/modules/filters/listops.js",
"type": "application/javascript",
"module-type": "filteroperator"
},
"$:/core/modules/filters/modules.js": {
"text": "/*\\\ntitle: $:/core/modules/filters/modules.js\ntype: application/javascript\nmodule-type: filteroperator\n\nFilter operator for returning the titles of the modules of a given type in this wiki\n\n\\*/\n(function(){\n\n/*jslint node: true, browser: true */\n/*global $tw: false */\n\"use strict\";\n\n/*\nExport our filter function\n*/\nexports.modules = function(source,operator,options) {\n\tvar results = [];\n\tsource(function(tiddler,title) {\n\t\t$tw.utils.each($tw.modules.types[title],function(moduleInfo,moduleName) {\n\t\t\tresults.push(moduleName);\n\t\t});\n\t});\n\tresults.sort();\n\treturn results;\n};\n\n})();\n",
"title": "$:/core/modules/filters/modules.js",
"type": "application/javascript",
"module-type": "filteroperator"
},
"$:/core/modules/filters/moduletypes.js": {
"text": "/*\\\ntitle: $:/core/modules/filters/moduletypes.js\ntype: application/javascript\nmodule-type: filteroperator\n\nFilter operator for returning the names of the module types in this wiki\n\n\\*/\n(function(){\n\n/*jslint node: true, browser: true */\n/*global $tw: false */\n\"use strict\";\n\n/*\nExport our filter function\n*/\nexports.moduletypes = function(source,operator,options) {\n\tvar results = [];\n\t$tw.utils.each($tw.modules.types,function(moduleInfo,type) {\n\t\tresults.push(type);\n\t});\n\tresults.sort();\n\treturn results;\n};\n\n})();\n",
"title": "$:/core/modules/filters/moduletypes.js",
"type": "application/javascript",
"module-type": "filteroperator"
},
"$:/core/modules/filters/next.js": {
"text": "/*\\\ntitle: $:/core/modules/filters/next.js\ntype: application/javascript\nmodule-type: filteroperator\n\nFilter operator returning the tiddler whose title occurs next in the list supplied in the operand tiddler\n\n\\*/\n(function(){\n\n/*jslint node: true, browser: true */\n/*global $tw: false */\n\"use strict\";\n\n/*\nExport our filter function\n*/\nexports.next = function(source,operator,options) {\n\tvar results = [],\n\t\tlist = options.wiki.getTiddlerList(operator.operand);\n\tsource(function(tiddler,title) {\n\t\tvar match = list.indexOf(title);\n\t\t// increment match and then test if result is in range\n\t\tmatch++;\n\t\tif(match > 0 && match < list.length) {\n\t\t\tresults.push(list[match]);\n\t\t}\n\t});\n\treturn results;\n};\n\n})();\n",
"title": "$:/core/modules/filters/next.js",
"type": "application/javascript",
"module-type": "filteroperator"
},
"$:/core/modules/filters/plugintiddlers.js": {
"text": "/*\\\ntitle: $:/core/modules/filters/plugintiddlers.js\ntype: application/javascript\nmodule-type: filteroperator\n\nFilter operator for returning the titles of the shadow tiddlers within a plugin\n\n\\*/\n(function(){\n\n/*jslint node: true, browser: true */\n/*global $tw: false */\n\"use strict\";\n\n/*\nExport our filter function\n*/\nexports.plugintiddlers = function(source,operator,options) {\n\tvar results = [];\n\tsource(function(tiddler,title) {\n \t\tvar pluginInfo = options.wiki.getPluginInfo(title);\n \t\tif(pluginInfo) {\n \t\t\t$tw.utils.each(pluginInfo.tiddlers,function(fields,title) {\n \t\t\t\tresults.push(title);\n \t\t\t});\n \t\t}\n\t});\n\tresults.sort();\n\treturn results;\n};\n\n})();\n",
"title": "$:/core/modules/filters/plugintiddlers.js",
"type": "application/javascript",
"module-type": "filteroperator"
},
"$:/core/modules/filters/prefix.js": {
"text": "/*\\\ntitle: $:/core/modules/filters/prefix.js\ntype: application/javascript\nmodule-type: filteroperator\n\nFilter operator for checking if a title starts with a prefix\n\n\\*/\n(function(){\n\n/*jslint node: true, browser: true */\n/*global $tw: false */\n\"use strict\";\n\n/*\nExport our filter function\n*/\nexports.prefix = function(source,operator,options) {\n\tvar results = [];\n\tif(operator.prefix === \"!\") {\n\t\tsource(function(tiddler,title) {\n\t\t\tif(title.substr(0,operator.operand.length).toLowerCase() !== operator.operand.toLowerCase()) {\n\t\t\t\tresults.push(title);\n\t\t\t}\n\t\t});\n\t} else {\n\t\tsource(function(tiddler,title) {\n\t\t\tif(title.substr(0,operator.operand.length).toLowerCase() === operator.operand.toLowerCase()) {\n\t\t\t\tresults.push(title);\n\t\t\t}\n\t\t});\n\t}\n\treturn results;\n};\n\n})();\n",
"title": "$:/core/modules/filters/prefix.js",
"type": "application/javascript",
"module-type": "filteroperator"
},
"$:/core/modules/filters/previous.js": {
"text": "/*\\\ntitle: $:/core/modules/filters/previous.js\ntype: application/javascript\nmodule-type: filteroperator\n\nFilter operator returning the tiddler whose title occurs immediately prior in the list supplied in the operand tiddler\n\n\\*/\n(function(){\n\n/*jslint node: true, browser: true */\n/*global $tw: false */\n\"use strict\";\n\n/*\nExport our filter function\n*/\nexports.previous = function(source,operator,options) {\n\tvar results = [],\n\t\tlist = options.wiki.getTiddlerList(operator.operand);\n\tsource(function(tiddler,title) {\n\t\tvar match = list.indexOf(title);\n\t\t// increment match and then test if result is in range\n\t\tmatch--;\n\t\tif(match >= 0) {\n\t\t\tresults.push(list[match]);\n\t\t}\n\t});\n\treturn results;\n};\n\n})();\n",
"title": "$:/core/modules/filters/previous.js",
"type": "application/javascript",
"module-type": "filteroperator"
},
"$:/core/modules/filters/removeprefix.js": {
"text": "/*\\\ntitle: $:/core/modules/filters/removeprefix.js\ntype: application/javascript\nmodule-type: filteroperator\n\nFilter operator for removing a prefix from each title in the list. Titles that do not start with the prefix are removed.\n\n\\*/\n(function(){\n\n/*jslint node: true, browser: true */\n/*global $tw: false */\n\"use strict\";\n\n/*\nExport our filter function\n*/\nexports.removeprefix = function(source,operator,options) {\n\tvar results = [];\n\tsource(function(tiddler,title) {\n\t\tif(title.substr(0,operator.operand.length).toLowerCase() === operator.operand.toLowerCase()) {\n\t\t\tresults.push(title.substr(operator.operand.length));\n\t\t}\n\t});\n\treturn results;\n};\n\n})();\n",
"title": "$:/core/modules/filters/removeprefix.js",
"type": "application/javascript",
"module-type": "filteroperator"
},
"$:/core/modules/filters/sameday.js": {
"text": "/*\\\ntitle: $:/core/modules/filters/sameday.js\ntype: application/javascript\nmodule-type: filteroperator\n\nFilter operator that selects tiddlers with a modified date field on the same day as the provided value.\n\n\\*/\n(function(){\n\n/*jslint node: true, browser: true */\n/*global $tw: false */\n\"use strict\";\n\n/*\nExport our filter function\n*/\nexports.sameday = function(source,operator,options) {\n\tvar results = [],\n\t\tfieldName = operator.suffix || \"modified\",\n\t\ttargetDate = (new Date($tw.utils.parseDate(operator.operand))).setHours(0,0,0,0);\n\t// Function to convert a date/time to a date integer\n\tvar isSameDay = function(dateField) {\n\t\t\treturn (new Date(dateField)).setHours(0,0,0,0) === targetDate;\n\t\t};\n\tsource(function(tiddler,title) {\n\t\tif(tiddler && tiddler.fields[fieldName]) {\n\t\t\tif(isSameDay(tiddler.fields[fieldName])) {\n\t\t\t\tresults.push(title);\n\t\t\t}\n\t\t}\n\t});\n\treturn results;\n};\n\n})();\n",
"title": "$:/core/modules/filters/sameday.js",
"type": "application/javascript",
"module-type": "filteroperator"
},
"$:/core/modules/filters/search.js": {
"text": "/*\\\ntitle: $:/core/modules/filters/search.js\ntype: application/javascript\nmodule-type: filteroperator\n\nFilter operator for searching for the text in the operand tiddler\n\n\\*/\n(function(){\n\n/*jslint node: true, browser: true */\n/*global $tw: false */\n\"use strict\";\n\n/*\nExport our filter function\n*/\nexports.search = function(source,operator,options) {\n\tvar invert = operator.prefix === \"!\";\n\treturn options.wiki.search(operator.operand,{\n\t\tsource: source,\n\t\tinvert: invert\n\t});\n};\n\n})();\n",
"title": "$:/core/modules/filters/search.js",
"type": "application/javascript",
"module-type": "filteroperator"
},
"$:/core/modules/filters/shadowsource.js": {
"text": "/*\\\ntitle: $:/core/modules/filters/shadowsource.js\ntype: application/javascript\nmodule-type: filteroperator\n\nFilter operator for returning the source plugins for shadow tiddlers\n\n\\*/\n(function(){\n\n/*jslint node: true, browser: true */\n/*global $tw: false */\n\"use strict\";\n\n/*\nExport our filter function\n*/\nexports.shadowsource = function(source,operator,options) {\n\tvar results = [];\n\tsource(function(tiddler,title) {\n\t\tvar source = options.wiki.getShadowSource(title);\n \t\tif(source) {\n\t\t\t$tw.utils.pushTop(results,source);\n \t\t}\n\t});\n\tresults.sort();\n\treturn results;\n};\n\n})();\n",
"title": "$:/core/modules/filters/shadowsource.js",
"type": "application/javascript",
"module-type": "filteroperator"
},
"$:/core/modules/filters/sort.js": {
"text": "/*\\\ntitle: $:/core/modules/filters/sort.js\ntype: application/javascript\nmodule-type: filteroperator\n\nFilter operator for sorting\n\n\\*/\n(function(){\n\n/*jslint node: true, browser: true */\n/*global $tw: false */\n\"use strict\";\n\n/*\nExport our filter function\n*/\nexports.sort = function(source,operator,options) {\n\tvar results = prepare_results(source);\n\toptions.wiki.sortTiddlers(results,operator.operand || \"title\",operator.prefix === \"!\",false,false);\n\treturn results;\n};\n\nexports.nsort = function(source,operator,options) {\n\tvar results = prepare_results(source);\n\toptions.wiki.sortTiddlers(results,operator.operand || \"title\",operator.prefix === \"!\",false,true);\n\treturn results;\n};\n\nexports.sortcs = function(source,operator,options) {\n\tvar results = prepare_results(source);\n\toptions.wiki.sortTiddlers(results,operator.operand || \"title\",operator.prefix === \"!\",true,false);\n\treturn results;\n};\n\nexports.nsortcs = function(source,operator,options) {\n\tvar results = prepare_results(source);\n\toptions.wiki.sortTiddlers(results,operator.operand || \"title\",operator.prefix === \"!\",true,true);\n\treturn results;\n};\n\nvar prepare_results = function (source) {\n\tvar results = [];\n\tsource(function(tiddler,title) {\n\t\tresults.push(title);\n\t});\n\treturn results;\n}\n\n})();\n",
"title": "$:/core/modules/filters/sort.js",
"type": "application/javascript",
"module-type": "filteroperator"
},
"$:/core/modules/filters/tag.js": {
"text": "/*\\\ntitle: $:/core/modules/filters/tag.js\ntype: application/javascript\nmodule-type: filteroperator\n\nFilter operator for checking for the presence of a tag\n\n\\*/\n(function(){\n\n/*jslint node: true, browser: true */\n/*global $tw: false */\n\"use strict\";\n\n/*\nExport our filter function\n*/\nexports.tag = function(source,operator,options) {\n\tvar results = [];\n\tif(operator.prefix === \"!\") {\n\t\tsource(function(tiddler,title) {\n\t\t\tif(tiddler && !tiddler.hasTag(operator.operand)) {\n\t\t\t\tresults.push(title);\n\t\t\t}\n\t\t});\n\t} else {\n\t\tsource(function(tiddler,title) {\n\t\t\tif(tiddler && tiddler.hasTag(operator.operand)) {\n\t\t\t\tresults.push(title);\n\t\t\t}\n\t\t});\n\t\tresults = options.wiki.sortByList(results,operator.operand);\n\t}\n\treturn results;\n};\n\n})();\n",
"title": "$:/core/modules/filters/tag.js",
"type": "application/javascript",
"module-type": "filteroperator"
},
"$:/core/modules/filters/tagging.js": {
"text": "/*\\\ntitle: $:/core/modules/filters/tagging.js\ntype: application/javascript\nmodule-type: filteroperator\n\nFilter operator returning all tiddlers that are tagged with the selected tiddlers\n\n\\*/\n(function(){\n\n/*jslint node: true, browser: true */\n/*global $tw: false */\n\"use strict\";\n\n/*\nExport our filter function\n*/\nexports.tagging = function(source,operator,options) {\n\tvar results = [];\n\tsource(function(tiddler,title) {\n\t\t$tw.utils.pushTop(results,options.wiki.getTiddlersWithTag(title));\n\t});\n\treturn results;\n};\n\n})();\n",
"title": "$:/core/modules/filters/tagging.js",
"type": "application/javascript",
"module-type": "filteroperator"
},
"$:/core/modules/filters/tags.js": {
"text": "/*\\\ntitle: $:/core/modules/filters/tags.js\ntype: application/javascript\nmodule-type: filteroperator\n\nFilter operator returning all the tags of the selected tiddlers\n\n\\*/\n(function(){\n\n/*jslint node: true, browser: true */\n/*global $tw: false */\n\"use strict\";\n\n/*\nExport our filter function\n*/\nexports.tags = function(source,operator,options) {\n\tvar results = [];\n\tsource(function(tiddler,title) {\n\t\tif(tiddler && tiddler.fields.tags) {\n\t\t\t$tw.utils.pushTop(results,tiddler.fields.tags);\n\t\t}\n\t});\n\treturn results;\n};\n\n})();\n",
"title": "$:/core/modules/filters/tags.js",
"type": "application/javascript",
"module-type": "filteroperator"
},
"$:/core/modules/filters/title.js": {
"text": "/*\\\ntitle: $:/core/modules/filters/title.js\ntype: application/javascript\nmodule-type: filteroperator\n\nFilter operator for comparing title fields for equality\n\n\\*/\n(function(){\n\n/*jslint node: true, browser: true */\n/*global $tw: false */\n\"use strict\";\n\n/*\nExport our filter function\n*/\nexports.title = function(source,operator,options) {\n\tvar results = [];\n\tif(operator.prefix === \"!\") {\n\t\tsource(function(tiddler,title) {\n\t\t\tif(tiddler && tiddler.fields.title !== operator.operand) {\n\t\t\t\tresults.push(title);\n\t\t\t}\n\t\t});\n\t} else {\n\t\tresults.push(operator.operand);\n\t}\n\treturn results;\n};\n\n})();\n",
"title": "$:/core/modules/filters/title.js",
"type": "application/javascript",
"module-type": "filteroperator"
},
"$:/core/modules/filters/untagged.js": {
"text": "/*\\\ntitle: $:/core/modules/filters/untagged.js\ntype: application/javascript\nmodule-type: filteroperator\n\nFilter operator returning all the selected tiddlers that are untagged\n\n\\*/\n(function(){\n\n/*jslint node: true, browser: true */\n/*global $tw: false */\n\"use strict\";\n\n/*\nExport our filter function\n*/\nexports.untagged = function(source,operator,options) {\n\tvar results = [];\n\tif(operator.prefix === \"!\") {\n\t\tsource(function(tiddler,title) {\n\t\t\tif(tiddler && $tw.utils.isArray(tiddler.fields.tags) && tiddler.fields.tags.length > 0) {\n\t\t\t\t$tw.utils.pushTop(results,title);\n\t\t\t}\n\t\t});\n\t} else {\n\t\tsource(function(tiddler,title) {\n\t\t\tif(!tiddler || !tiddler.hasField(\"tags\") || ($tw.utils.isArray(tiddler.fields.tags) && tiddler.fields.tags.length === 0)) {\n\t\t\t\t$tw.utils.pushTop(results,title);\n\t\t\t}\n\t\t});\n\t}\n\treturn results;\n};\n\n})();\n",
"title": "$:/core/modules/filters/untagged.js",
"type": "application/javascript",
"module-type": "filteroperator"
},
"$:/core/modules/filters.js": {
"text": "/*\\\ntitle: $:/core/modules/filters.js\ntype: application/javascript\nmodule-type: wikimethod\n\nAdds tiddler filtering methods to the $tw.Wiki object.\n\n\\*/\n(function(){\n\n/*jslint node: true, browser: true */\n/*global $tw: false */\n\"use strict\";\n\n/*\nParses an operation within a filter string\n\tresults: Array of array of operator nodes into which results should be inserted\n\tfilterString: filter string\n\tp: start position within the string\nReturns the new start position, after the parsed operation\n*/\nfunction parseFilterOperation(operators,filterString,p) {\n\tvar operator, operand, bracketPos, curlyBracketPos;\n\t// Skip the starting square bracket\n\tif(filterString.charAt(p++) !== \"[\") {\n\t\tthrow \"Missing [ in filter expression\";\n\t}\n\t// Process each operator in turn\n\tdo {\n\t\toperator = {};\n\t\t// Check for an operator prefix\n\t\tif(filterString.charAt(p) === \"!\") {\n\t\t\toperator.prefix = filterString.charAt(p++);\n\t\t}\n\t\t// Get the operator name\n\t\tvar nextBracketPos = filterString.substring(p).search(/[\\[\\{\\/]/);\n\t\tif(nextBracketPos === -1) {\n\t\t\tthrow \"Missing [ in filter expression\";\n\t\t}\n\t\tnextBracketPos += p;\n\t\tvar bracket = filterString.charAt(nextBracketPos);\n\t\toperator.operator = filterString.substring(p,nextBracketPos);\n\t\t\n\t\t// Any suffix?\n\t\tvar colon = operator.operator.indexOf(':');\n\t\tif(colon > -1) {\n\t\t\toperator.suffix = operator.operator.substring(colon + 1);\n\t\t\toperator.operator = operator.operator.substring(0,colon) || \"field\";\n\t\t}\n\t\t// Empty operator means: title\n\t\telse if(operator.operator === \"\") {\n\t\t\toperator.operator = \"title\";\n\t\t}\n\n\t\tp = nextBracketPos + 1;\n\t\tswitch (bracket) {\n\t\tcase '{': // Curly brackets\n\t\t\toperator.indirect = true;\n\t\t\tnextBracketPos = filterString.indexOf('}',p);\n\t\t\tbreak;\n\t\tcase '[': // Square brackets\n\t\t\tnextBracketPos = filterString.indexOf(']',p);\n\t\t\tbreak;\n\t\tcase '/': // regexp brackets\n\t\t\tvar rex = /^((?:[^\\\\\\/]*|\\\\.)*)\\/(?:\\(([mygi]+)\\))?/g,\n\t\t\t\trexMatch = rex.exec(filterString.substring(p));\n\t\t\tif(rexMatch) {\n\t\t\t\toperator.regexp = new RegExp(rexMatch[1], rexMatch[2]);\n\t\t\t\tnextBracketPos = p + rex.lastIndex - 1;\n\t\t\t}\n\t\t\telse {\n\t\t\t\tthrow \"Unterminated regular expression in filter expression\";\n\t\t\t}\n\t\t\tbreak;\n\t\t}\n\t\t\n\t\tif(nextBracketPos === -1) {\n\t\t\tthrow \"Missing closing bracket in filter expression\";\n\t\t}\n\t\tif(!operator.regexp) {\n\t\t\toperator.operand = filterString.substring(p,nextBracketPos);\n\t\t}\n\t\tp = nextBracketPos + 1;\n\t\t\t\n\t\t// Push this operator\n\t\toperators.push(operator);\n\t} while(filterString.charAt(p) !== \"]\");\n\t// Skip the ending square bracket\n\tif(filterString.charAt(p++) !== \"]\") {\n\t\tthrow \"Missing ] in filter expression\";\n\t}\n\t// Return the parsing position\n\treturn p;\n}\n\n/*\nParse a filter string\n*/\nexports.parseFilter = function(filterString) {\n\tfilterString = filterString || \"\";\n\tvar results = [], // Array of arrays of operator nodes {operator:,operand:}\n\t\tp = 0, // Current position in the filter string\n\t\tmatch;\n\tvar whitespaceRegExp = /(\\s+)/mg,\n\t\toperandRegExp = /((?:\\+|\\-)?)(?:(\\[)|(\"(?:[^\"])*\")|('(?:[^'])*')|([^\\s\\[\\]]+))/mg;\n\twhile(p < filterString.length) {\n\t\t// Skip any whitespace\n\t\twhitespaceRegExp.lastIndex = p;\n\t\tmatch = whitespaceRegExp.exec(filterString);\n\t\tif(match && match.index === p) {\n\t\t\tp = p + match[0].length;\n\t\t}\n\t\t// Match the start of the operation\n\t\tif(p < filterString.length) {\n\t\t\toperandRegExp.lastIndex = p;\n\t\t\tmatch = operandRegExp.exec(filterString);\n\t\t\tif(!match || match.index !== p) {\n\t\t\t\tthrow \"Syntax error in filter expression\";\n\t\t\t}\n\t\t\tvar operation = {\n\t\t\t\tprefix: \"\",\n\t\t\t\toperators: []\n\t\t\t};\n\t\t\tif(match[1]) {\n\t\t\t\toperation.prefix = match[1];\n\t\t\t\tp++;\n\t\t\t}\n\t\t\tif(match[2]) { // Opening square bracket\n\t\t\t\tp = parseFilterOperation(operation.operators,filterString,p);\n\t\t\t} else {\n\t\t\t\tp = match.index + match[0].length;\n\t\t\t}\n\t\t\tif(match[3] || match[4] || match[5]) { // Double quoted string, single quoted string or unquoted title\n\t\t\t\toperation.operators.push(\n\t\t\t\t\t{operator: \"title\", operand: match[3] || match[4] || match[5]}\n\t\t\t\t);\n\t\t\t}\n\t\t\tresults.push(operation);\n\t\t}\n\t}\n\treturn results;\n};\n\nexports.getFilterOperators = function() {\n\tif(!this.filterOperators) {\n\t\t$tw.Wiki.prototype.filterOperators = {};\n\t\t$tw.modules.applyMethods(\"filteroperator\",this.filterOperators);\n\t}\n\treturn this.filterOperators;\n};\n\nexports.filterTiddlers = function(filterString,currTiddlerTitle,source) {\n\tvar fn = this.compileFilter(filterString);\n\treturn fn.call(this,source,currTiddlerTitle);\n};\n\n/*\nCompile a filter into a function with the signature fn(source,currTiddlerTitle) where:\nsource: an iterator function for the source tiddlers, called source(iterator), where iterator is called as iterator(tiddler,title)\ncurrTiddlerTitle: the optional name of the current tiddler\n*/\nexports.compileFilter = function(filterString) {\n\tvar filterParseTree;\n\ttry {\n\t\tfilterParseTree = this.parseFilter(filterString);\n\t} catch(e) {\n\t\treturn function(source,currTiddlerTitle) {\n\t\t\treturn [\"Filter error: \" + e];\n\t\t};\n\t}\n\t// Get the hashmap of filter operator functions\n\tvar filterOperators = this.getFilterOperators();\n\t// Assemble array of functions, one for each operation\n\tvar operationFunctions = [];\n\t// Step through the operations\n\tvar self = this;\n\t$tw.utils.each(filterParseTree,function(operation) {\n\t\t// Create a function for the chain of operators in the operation\n\t\tvar operationSubFunction = function(source,currTiddlerTitle) {\n\t\t\tvar accumulator = source,\n\t\t\t\tresults = [];\n\t\t\t$tw.utils.each(operation.operators,function(operator) {\n\t\t\t\tvar operand = operator.operand,\n\t\t\t\t\toperatorFunction;\n\t\t\t\tif(!operator.operator) {\n\t\t\t\t\toperatorFunction = filterOperators.title;\n\t\t\t\t} else if(!filterOperators[operator.operator]) {\n\t\t\t\t\toperatorFunction = filterOperators.field;\n\t\t\t\t} else {\n\t\t\t\t\toperatorFunction = filterOperators[operator.operator];\n\t\t\t\t}\n\t\t\t\tif(operator.indirect) {\n\t\t\t\t\toperand = self.getTextReference(operator.operand,\"\",currTiddlerTitle);\n\t\t\t\t}\n\t\t\t\tresults = operatorFunction(accumulator,{\n\t\t\t\t\t\t\toperator: operator.operator,\n\t\t\t\t\t\t\toperand: operand,\n\t\t\t\t\t\t\tprefix: operator.prefix,\n\t\t\t\t\t\t\tsuffix: operator.suffix,\n\t\t\t\t\t\t\tregexp: operator.regexp\n\t\t\t\t\t\t},{\n\t\t\t\t\t\t\twiki: self,\n\t\t\t\t\t\t\tcurrTiddlerTitle: currTiddlerTitle\n\t\t\t\t\t\t});\n\t\t\t\taccumulator = self.makeTiddlerIterator(results);\n\t\t\t});\n\t\t\treturn results;\n\t\t};\n\t\t// Wrap the operator functions in a wrapper function that depends on the prefix\n\t\toperationFunctions.push((function() {\n\t\t\tswitch(operation.prefix || \"\") {\n\t\t\t\tcase \"\": // No prefix means that the operation is unioned into the result\n\t\t\t\t\treturn function(results,source,currTiddlerTitle) {\n\t\t\t\t\t\t$tw.utils.pushTop(results,operationSubFunction(source,currTiddlerTitle));\n\t\t\t\t\t};\n\t\t\t\tcase \"-\": // The results of this operation are removed from the main result\n\t\t\t\t\treturn function(results,source,currTiddlerTitle) {\n\t\t\t\t\t\t$tw.utils.removeArrayEntries(results,operationSubFunction(source,currTiddlerTitle));\n\t\t\t\t\t};\n\t\t\t\tcase \"+\": // This operation is applied to the main results so far\n\t\t\t\t\treturn function(results,source,currTiddlerTitle) {\n\t\t\t\t\t\t// This replaces all the elements of the array, but keeps the actual array so that references to it are preserved\n\t\t\t\t\t\tsource = self.makeTiddlerIterator(results);\n\t\t\t\t\t\tresults.splice(0,results.length);\n\t\t\t\t\t\t$tw.utils.pushTop(results,operationSubFunction(source,currTiddlerTitle));\n\t\t\t\t\t};\n\t\t\t}\n\t\t})());\n\t});\n\t// Return a function that applies the operations to a source iterator of tiddler titles\n\treturn $tw.perf.measure(\"filter\",function filterFunction(source,currTiddlerTitle) {\n\t\tif(!source) {\n\t\t\tsource = self.each;\n\t\t} else if(typeof source === \"object\") { // Array or hashmap\n\t\t\tsource = self.makeTiddlerIterator(source);\n\t\t}\n\t\tvar results = [];\n\t\t$tw.utils.each(operationFunctions,function(operationFunction) {\n\t\t\toperationFunction(results,source,currTiddlerTitle);\n\t\t});\n\t\treturn results;\n\t});\n};\n\n})();\n",
"title": "$:/core/modules/filters.js",
"type": "application/javascript",
"module-type": "wikimethod"
},
"$:/core/modules/language.js": {
"text": "/*\\\ntitle: $:/core/modules/language.js\ntype: application/javascript\nmodule-type: global\n\nThe $tw.Language() manages translateable strings\n\n\\*/\n(function(){\n\n/*jslint node: true, browser: true */\n/*global $tw: false */\n\"use strict\";\n\n/*\nCreate an instance of the language manager. Options include:\nwiki: wiki from which to retrieve translation tiddlers\n*/\nfunction Language(options) {\n\toptions = options || \"\";\n\tthis.wiki = options.wiki || $tw.wiki;\n}\n\n/*\nReturn a single translateable string. The title is automatically prefixed with \"$:/language/\"\nOptions include:\nvariables: optional hashmap of variables to supply to the language wikification\n*/\nLanguage.prototype.getString = function(title,options) {\n\toptions = options || {};\n\ttitle = \"$:/language/\" + title;\n\treturn this.wiki.renderTiddler(\"text/plain\",title,{variables: options.variables});\n};\n\nexports.Language = Language;\n\n})();\n",
"title": "$:/core/modules/language.js",
"type": "application/javascript",
"module-type": "global"
},
"$:/core/modules/macros/changecount.js": {
"text": "/*\\\ntitle: $:/core/modules/macros/changecount.js\ntype: application/javascript\nmodule-type: macro\n\nMacro to return the changecount for the current tiddler\n\n\\*/\n(function(){\n\n/*jslint node: true, browser: true */\n/*global $tw: false */\n\"use strict\";\n\n/*\nInformation about this macro\n*/\n\nexports.name = \"changecount\";\n\nexports.params = [];\n\n/*\nRun the macro\n*/\nexports.run = function() {\n\treturn this.wiki.getChangeCount(this.getVariable(\"currentTiddler\")) + \"\";\n};\n\n})();\n",
"title": "$:/core/modules/macros/changecount.js",
"type": "application/javascript",
"module-type": "macro"
},
"$:/core/modules/macros/makedatauri.js": {
"text": "/*\\\ntitle: $:/core/modules/macros/makedatauri.js\ntype: application/javascript\nmodule-type: macro\n\nMacro to convert the content of a tiddler to a data URI\n\n<<makedatauri text:\"Text to be converted\" type:\"text/vnd.tiddlywiki\">>\n\n\\*/\n(function(){\n\n/*jslint node: true, browser: true */\n/*global $tw: false */\n\"use strict\";\n\n/*\nInformation about this macro\n*/\n\nexports.name = \"makedatauri\";\n\nexports.params = [\n\t{name: \"text\"},\n\t{name: \"type\"}\n];\n\n/*\nRun the macro\n*/\nexports.run = function(text,type) {\n\ttype = type || \"text/vnd.tiddlywiki\";\n\tvar typeInfo = $tw.config.contentTypeInfo[type] || $tw.config.contentTypeInfo[\"text/plain\"],\n\t\tisBase64 = typeInfo.encoding === \"base64\",\n\t\tparts = [];\n\tparts.push(\"data:\");\n\tparts.push(type);\n\tparts.push(isBase64 ? \";base64\" : \"\");\n\tparts.push(\",\");\n\tparts.push(isBase64 ? text : encodeURIComponent(text));\n\treturn parts.join(\"\");\n};\n\n})();\n",
"title": "$:/core/modules/macros/makedatauri.js",
"type": "application/javascript",
"module-type": "macro"
},
"$:/core/modules/macros/qualify.js": {
"text": "/*\\\ntitle: $:/core/modules/macros/qualify.js\ntype: application/javascript\nmodule-type: macro\n\nMacro to qualify a state tiddler title according\n\n\\*/\n(function(){\n\n/*jslint node: true, browser: true */\n/*global $tw: false */\n\"use strict\";\n\n/*\nInformation about this macro\n*/\n\nexports.name = \"qualify\";\n\nexports.params = [\n\t{name: \"title\"}\n];\n\n/*\nRun the macro\n*/\nexports.run = function(title) {\n\treturn title + \"-\" + this.getStateQualifier();\n};\n\n})();\n",
"title": "$:/core/modules/macros/qualify.js",
"type": "application/javascript",
"module-type": "macro"
},
"$:/core/modules/macros/version.js": {
"text": "/*\\\ntitle: $:/core/modules/macros/version.js\ntype: application/javascript\nmodule-type: macro\n\nMacro to return the TiddlyWiki core version number\n\n\\*/\n(function(){\n\n/*jslint node: true, browser: true */\n/*global $tw: false */\n\"use strict\";\n\n/*\nInformation about this macro\n*/\n\nexports.name = \"version\";\n\nexports.params = [];\n\n/*\nRun the macro\n*/\nexports.run = function() {\n\treturn $tw.version;\n};\n\n})();\n",
"title": "$:/core/modules/macros/version.js",
"type": "application/javascript",
"module-type": "macro"
},
"$:/core/modules/parsers/csvparser.js": {
"text": "/*\\\ntitle: $:/core/modules/parsers/csvparser.js\ntype: application/javascript\nmodule-type: parser\n\nThe CSV text parser processes CSV files into a table wrapped in a scrollable widget\n\n\\*/\n(function(){\n\n/*jslint node: true, browser: true */\n/*global $tw: false */\n\"use strict\";\n\nvar CsvParser = function(type,text,options) {\n\t// Table framework\n\tthis.tree = [{\n\t\t\"type\": \"element\", \"tag\": \"$scrollable\", \"children\": [{\n\t\t\t\"type\": \"element\", \"tag\": \"table\", \"children\": [{\n\t\t\t\t\"type\": \"element\", \"tag\": \"tbody\", \"children\": []\n\t\t\t}], \"attributes\": {\n\t\t\t\t\"class\": {\"type\": \"string\", \"value\": \"tw-csv-table\"}\n\t\t\t}\n\t\t}]\n\t}];\n\t// Split the text into lines\n\tvar lines = text.split(/\\r?\\n/mg),\n\t\ttag = \"th\";\n\tfor(var line=0; line<lines.length; line++) {\n\t\tvar lineText = lines[line];\n\t\tif(lineText) {\n\t\t\tvar row = {\n\t\t\t\t\t\"type\": \"element\", \"tag\": \"tr\", \"children\": []\n\t\t\t\t};\n\t\t\tvar columns = lineText.split(\",\");\n\t\t\tfor(var column=0; column<columns.length; column++) {\n\t\t\t\trow.children.push({\n\t\t\t\t\t\t\"type\": \"element\", \"tag\": tag, \"children\": [{\n\t\t\t\t\t\t\t\"type\": \"text\",\n\t\t\t\t\t\t\t\"text\": columns[column]\n\t\t\t\t\t\t}]\n\t\t\t\t\t});\n\t\t\t}\n\t\t\ttag = \"td\";\n\t\t\tthis.tree[0].children[0].children[0].children.push(row);\n\t\t}\n\t}\n};\n\nexports[\"text/csv\"] = CsvParser;\n\n})();\n\n",
"title": "$:/core/modules/parsers/csvparser.js",
"type": "application/javascript",
"module-type": "parser"
},
"$:/core/modules/parsers/htmlparser.js": {
"text": "/*\\\ntitle: $:/core/modules/parsers/htmlparser.js\ntype: application/javascript\nmodule-type: parser\n\nThe HTML parser displays text as raw HTML\n\n\\*/\n(function(){\n\n/*jslint node: true, browser: true */\n/*global $tw: false */\n\"use strict\";\n\nvar HtmlParser = function(type,text,options) {\n\tthis.tree = [{\n\t\ttype: \"raw\",\n\t\thtml: text\n\t}];\n};\n\nexports[\"text/html\"] = HtmlParser;\n\n})();\n\n",
"title": "$:/core/modules/parsers/htmlparser.js",
"type": "application/javascript",
"module-type": "parser"
},
"$:/core/modules/parsers/imageparser.js": {
"text": "/*\\\ntitle: $:/core/modules/parsers/imageparser.js\ntype: application/javascript\nmodule-type: parser\n\nThe image parser parses an image into an embeddable HTML element\n\n\\*/\n(function(){\n\n/*jslint node: true, browser: true */\n/*global $tw: false */\n\"use strict\";\n\nvar ImageParser = function(type,text,options) {\n\tvar element = {\n\t\t\ttype: \"element\",\n\t\t\ttag: \"img\",\n\t\t\tattributes: {}\n\t\t},\n\t\tsrc;\n\tif(text) {\n\t\tif(type === \"application/pdf\" || type === \".pdf\") {\n\t\t\telement.attributes.src = {type: \"string\", value: \"data:application/pdf;base64,\" + text};\n\t\t\telement.tag = \"embed\";\n\t\t} else if(type === \"image/svg+xml\" || type === \".svg\") {\n\t\t\telement.attributes.src = {type: \"string\", value: \"data:image/svg+xml,\" + encodeURIComponent(text)};\n\t\t} else {\n\t\t\telement.attributes.src = {type: \"string\", value: \"data:\" + type + \";base64,\" + text};\n\t\t}\n\t}\n\tthis.tree = [element];\n};\n\nexports[\"image/svg+xml\"] = ImageParser;\nexports[\"image/jpg\"] = ImageParser;\nexports[\"image/jpeg\"] = ImageParser;\nexports[\"image/png\"] = ImageParser;\nexports[\"image/gif\"] = ImageParser;\nexports[\"application/pdf\"] = ImageParser;\nexports[\"image/x-icon\"] = ImageParser;\n\n})();\n\n",
"title": "$:/core/modules/parsers/imageparser.js",
"type": "application/javascript",
"module-type": "parser"
},
"$:/core/modules/utils/parseutils.js": {
"text": "/*\\\ntitle: $:/core/modules/utils/parseutils.js\ntype: application/javascript\nmodule-type: utils\n\nUtility functions concerned with parsing text into tokens.\n\nMost functions have the following pattern:\n\n* The parameters are:\n** `source`: the source string being parsed\n** `pos`: the current parse position within the string\n** Any further parameters are used to identify the token that is being parsed\n* The return value is:\n** null if the token was not found at the specified position\n** an object representing the token with the following standard fields:\n*** `type`: string indicating the type of the token\n*** `start`: start position of the token in the source string\n*** `end`: end position of the token in the source string\n*** Any further fields required to describe the token\n\nThe exception is `skipWhiteSpace`, which just returns the position after the whitespace.\n\n\\*/\n(function(){\n\n/*jslint node: true, browser: true */\n/*global $tw: false */\n\"use strict\";\n\n/*\nLook for a whitespace token. Returns null if not found, otherwise returns {type: \"whitespace\", start:, end:,}\n*/\nexports.parseWhiteSpace = function(source,pos) {\n\tvar node = {\n\t\ttype: \"whitespace\",\n\t\tstart: pos\n\t};\n\tvar re = /(\\s)+/g;\n\tre.lastIndex = pos;\n\tvar match = re.exec(source);\n\tif(match && match.index === pos) {\n\t\tnode.end = pos + match[0].length;\n\t\treturn node;\n\t}\n\treturn null;\n};\n\n/*\nConvenience wrapper for parseWhiteSpace. Returns the position after the whitespace\n*/\nexports.skipWhiteSpace = function(source,pos) {\n\tvar whitespace = $tw.utils.parseWhiteSpace(source,pos);\n\tif(whitespace) {\n\t\treturn whitespace.end;\n\t}\n\treturn pos;\n};\n\n/*\nLook for a given string token. Returns null if not found, otherwise returns {type: \"token\", value:, start:, end:,}\n*/\nexports.parseTokenString = function(source,pos,token) {\n\tvar match = source.indexOf(token,pos) === pos;\n\tif(match) {\n\t\treturn {\n\t\t\ttype: \"token\",\n\t\t\tvalue: token,\n\t\t\tstart: pos,\n\t\t\tend: pos + token.length\n\t\t};\n\t}\n\treturn null;\n};\n\n/*\nLook for a token matching a regex. Returns null if not found, otherwise returns {type: \"regexp\", match:, start:, end:,}\n*/\nexports.parseTokenRegExp = function(source,pos,reToken) {\n\tvar node = {\n\t\ttype: \"regexp\",\n\t\tstart: pos\n\t};\n\treToken.lastIndex = pos;\n\tnode.match = reToken.exec(source);\n\tif(node.match && node.match.index === pos) {\n\t\tnode.end = pos + node.match[0].length;\n\t\treturn node;\n\t} else {\n\t\treturn null;\n\t}\n};\n\n/*\nLook for a string literal. Returns null if not found, otherwise returns {type: \"string\", value:, start:, end:,}\n*/\nexports.parseStringLiteral = function(source,pos) {\n\tvar node = {\n\t\ttype: \"string\",\n\t\tstart: pos\n\t};\n\tvar reString = /(?:\"([^\"]*)\")|(?:'([^']*)')/g;\n\treString.lastIndex = pos;\n\tvar match = reString.exec(source);\n\tif(match && match.index === pos) {\n\t\tnode.value = match[1] === undefined ? match[2] : match[1];\n\t\tnode.end = pos + match[0].length;\n\t\treturn node;\n\t} else {\n\t\treturn null;\n\t}\n};\n\n/*\nLook for a macro invocation parameter. Returns null if not found, or {type: \"macro-parameter\", name:, value:, start:, end:}\n*/\nexports.parseMacroParameter = function(source,pos) {\n\tvar node = {\n\t\ttype: \"macro-parameter\",\n\t\tstart: pos\n\t};\n\t// Define our regexp\n\tvar reMacroParameter = /(?:([A-Za-z0-9\\-_]+)\\s*:)?(?:\\s*(?:\"([^\"]*)\"|'([^']*)'|\\[\\[([^\\]]*)\\]\\]|([^\\s>\"'=]+)))/g;\n\t// Skip whitespace\n\tpos = $tw.utils.skipWhiteSpace(source,pos);\n\t// Look for the parameter\n\tvar token = $tw.utils.parseTokenRegExp(source,pos,reMacroParameter);\n\tif(!token) {\n\t\treturn null;\n\t}\n\tpos = token.end;\n\t// Get the parameter details\n\tnode.value = token.match[2] !== undefined ? token.match[2] : (\n\t\t\t\t\ttoken.match[3] !== undefined ? token.match[3] : (\n\t\t\t\t\t\ttoken.match[4] !== undefined ? token.match[4] : (\n\t\t\t\t\t\t\ttoken.match[5] !== undefined ? token.match[5] : (\n\t\t\t\t\t\t\t\t\"\"\n\t\t\t\t\t\t\t)\n\t\t\t\t\t\t)\n\t\t\t\t\t)\n\t\t\t\t);\n\tif(token.match[1]) {\n\t\tnode.name = token.match[1];\n\t}\n\t// Update the end position\n\tnode.end = pos;\n\treturn node;\n};\n\n/*\nLook for a macro invocation. Returns null if not found, or {type: \"macrocall\", name:, parameters:, start:, end:}\n*/\nexports.parseMacroInvocation = function(source,pos) {\n\tvar node = {\n\t\ttype: \"macrocall\",\n\t\tstart: pos,\n\t\tparams: []\n\t};\n\t// Define our regexps\n\tvar reMacroName = /([^\\s>\"'=]+)/g;\n\t// Skip whitespace\n\tpos = $tw.utils.skipWhiteSpace(source,pos);\n\t// Look for a double less than sign\n\tvar token = $tw.utils.parseTokenString(source,pos,\"<<\");\n\tif(!token) {\n\t\treturn null;\n\t}\n\tpos = token.end;\n\t// Get the macro name\n\tvar name = $tw.utils.parseTokenRegExp(source,pos,reMacroName);\n\tif(!name) {\n\t\treturn null;\n\t}\n\tnode.name = name.match[1];\n\tpos = name.end;\n\t// Process parameters\n\tvar parameter = $tw.utils.parseMacroParameter(source,pos);\n\twhile(parameter) {\n\t\tnode.params.push(parameter);\n\t\tpos = parameter.end;\n\t\t// Get the next parameter\n\t\tparameter = $tw.utils.parseMacroParameter(source,pos);\n\t}\n\t// Skip whitespace\n\tpos = $tw.utils.skipWhiteSpace(source,pos);\n\t// Look for a double greater than sign\n\ttoken = $tw.utils.parseTokenString(source,pos,\">>\");\n\tif(!token) {\n\t\treturn null;\n\t}\n\tpos = token.end;\n\t// Update the end position\n\tnode.end = pos;\n\treturn node;\n};\n\n/*\nLook for an HTML attribute definition. Returns null if not found, otherwise returns {type: \"attribute\", name:, valueType: \"string|indirect|macro\", value:, start:, end:,}\n*/\nexports.parseAttribute = function(source,pos) {\n\tvar node = {\n\t\tstart: pos\n\t};\n\t// Define our regexps\n\tvar reAttributeName = /([^\\/\\s>\"'=]+)/g,\n\t\treUnquotedAttribute = /([^\\/\\s<>\"'=]+)/g,\n\t\treIndirectValue = /\\{\\{([^\\}]+)\\}\\}/g;\n\t// Skip whitespace\n\tpos = $tw.utils.skipWhiteSpace(source,pos);\n\t// Get the attribute name\n\tvar name = $tw.utils.parseTokenRegExp(source,pos,reAttributeName);\n\tif(!name) {\n\t\treturn null;\n\t}\n\tnode.name = name.match[1];\n\tpos = name.end;\n\t// Skip whitespace\n\tpos = $tw.utils.skipWhiteSpace(source,pos);\n\t// Look for an equals sign\n\tvar token = $tw.utils.parseTokenString(source,pos,\"=\");\n\tif(token) {\n\t\tpos = token.end;\n\t\t// Skip whitespace\n\t\tpos = $tw.utils.skipWhiteSpace(source,pos);\n\t\t// Look for a string literal\n\t\tvar stringLiteral = $tw.utils.parseStringLiteral(source,pos);\n\t\tif(stringLiteral) {\n\t\t\tpos = stringLiteral.end;\n\t\t\tnode.type = \"string\";\n\t\t\tnode.value = stringLiteral.value;\n\t\t} else {\n\t\t\t// Look for an indirect value\n\t\t\tvar indirectValue = $tw.utils.parseTokenRegExp(source,pos,reIndirectValue);\n\t\t\tif(indirectValue) {\n\t\t\t\tpos = indirectValue.end;\n\t\t\t\tnode.type = \"indirect\";\n\t\t\t\tnode.textReference = indirectValue.match[1];\n\t\t\t} else {\n\t\t\t\t// Look for a unquoted value\n\t\t\t\tvar unquotedValue = $tw.utils.parseTokenRegExp(source,pos,reUnquotedAttribute);\n\t\t\t\tif(unquotedValue) {\n\t\t\t\t\tpos = unquotedValue.end;\n\t\t\t\t\tnode.type = \"string\";\n\t\t\t\t\tnode.value = unquotedValue.match[1];\n\t\t\t\t} else {\n\t\t\t\t\t// Look for a macro invocation value\n\t\t\t\t\tvar macroInvocation = $tw.utils.parseMacroInvocation(source,pos);\n\t\t\t\t\tif(macroInvocation) {\n\t\t\t\t\t\tpos = macroInvocation.end;\n\t\t\t\t\t\tnode.type = \"macro\";\n\t\t\t\t\t\tnode.value = macroInvocation;\n\t\t\t\t\t} else {\n\t\t\t\t\t\tnode.type = \"string\";\n\t\t\t\t\t\tnode.value = \"true\";\n\t\t\t\t\t}\n\t\t\t\t}\n\t\t\t}\n\t\t}\n\t} else {\n\t\tnode.type = \"string\";\n\t\tnode.value = \"true\";\n\t}\n\t// Update the end position\n\tnode.end = pos;\n\treturn node;\n};\n\n})();\n",
"title": "$:/core/modules/utils/parseutils.js",
"type": "application/javascript",
"module-type": "utils"
},
"$:/core/modules/parsers/textparser.js": {
"text": "/*\\\ntitle: $:/core/modules/parsers/textparser.js\ntype: application/javascript\nmodule-type: parser\n\nThe plain text parser processes blocks of source text into a degenerate parse tree consisting of a single text node\n\n\\*/\n(function(){\n\n/*jslint node: true, browser: true */\n/*global $tw: false */\n\"use strict\";\n\nvar TextParser = function(type,text,options) {\n\tthis.tree = [{\n\t\ttype: \"element\",\n\t\ttag: \"pre\",\n\t\tchildren: [{\n\t\t\ttype: \"text\",\n\t\t\ttext: text\n\t\t}]\n\t}];\n};\n\nexports[\"text/plain\"] = TextParser;\nexports[\"text/x-tiddlywiki\"] = TextParser;\nexports[\"application/javascript\"] = TextParser;\nexports[\"application/json\"] = TextParser;\nexports[\"text/css\"] = TextParser;\nexports[\"application/x-tiddler-dictionary\"] = TextParser;\n\n})();\n\n",
"title": "$:/core/modules/parsers/textparser.js",
"type": "application/javascript",
"module-type": "parser"
},
"$:/core/modules/parsers/wikiparser/rules/codeblock.js": {
"text": "/*\\\ntitle: $:/core/modules/parsers/wikiparser/rules/codeblock.js\ntype: application/javascript\nmodule-type: wikirule\n\nWiki text rule for code blocks. For example:\n\n```\n\t```\n\tThis text will not be //wikified//\n\t```\n```\n\n\\*/\n(function(){\n\n/*jslint node: true, browser: true */\n/*global $tw: false */\n\"use strict\";\n\nexports.name = \"codeblock\";\nexports.types = {block: true};\n\nexports.init = function(parser) {\n\tthis.parser = parser;\n\t// Regexp to match and get language if defined\n\tthis.matchRegExp = /```([\\w-]*)\\r?\\n/mg;\n};\n\nexports.parse = function() {\n\tvar reEnd = /(\\r?\\n```$)/mg;\n\t// Move past the match\n\tthis.parser.pos = this.matchRegExp.lastIndex;\n\n\t// Look for the end of the block\n\treEnd.lastIndex = this.parser.pos;\n\tvar match = reEnd.exec(this.parser.source),\n\t\ttext;\n\t// Process the block\n\tif(match) {\n\t\ttext = this.parser.source.substring(this.parser.pos,match.index);\n\t\tthis.parser.pos = match.index + match[0].length;\n\t} else {\n\t\ttext = this.parser.source.substr(this.parser.pos);\n\t\tthis.parser.pos = this.parser.sourceLength;\n\t}\n\t// Return the $codeblock widget\n\treturn [{\n\t\t\ttype: \"element\",\n\t\t\ttag: \"$codeblock\",\n\t\t\tattributes: {\n\t\t\t\t\tcode: {type: \"string\", value: text},\n\t\t\t\t\tlanguage: {type: \"string\", value: this.match[1]}\n\t\t\t}\n\t}];\n};\n\n})();\n",
"title": "$:/core/modules/parsers/wikiparser/rules/codeblock.js",
"type": "application/javascript",
"module-type": "wikirule"
},
"$:/core/modules/parsers/wikiparser/rules/codeinline.js": {
"text": "/*\\\ntitle: $:/core/modules/parsers/wikiparser/rules/codeinline.js\ntype: application/javascript\nmodule-type: wikirule\n\nWiki text inline rule for code runs. For example:\n\n```\n\tThis is a `code run`.\n\tThis is another ``code run``\n```\n\n\\*/\n(function(){\n\n/*jslint node: true, browser: true */\n/*global $tw: false */\n\"use strict\";\n\nexports.name = \"codeinline\";\nexports.types = {inline: true};\n\nexports.init = function(parser) {\n\tthis.parser = parser;\n\t// Regexp to match\n\tthis.matchRegExp = /(``?)/mg;\n};\n\nexports.parse = function() {\n\t// Move past the match\n\tthis.parser.pos = this.matchRegExp.lastIndex;\n\tvar reEnd = new RegExp(this.match[1], \"mg\");\n\t// Look for the end marker\n\treEnd.lastIndex = this.parser.pos;\n\tvar match = reEnd.exec(this.parser.source),\n\t\ttext;\n\t// Process the text\n\tif(match) {\n\t\ttext = this.parser.source.substring(this.parser.pos,match.index);\n\t\tthis.parser.pos = match.index + match[0].length;\n\t} else {\n\t\ttext = this.parser.source.substr(this.parser.pos);\n\t\tthis.parser.pos = this.parser.sourceLength;\n\t}\n\treturn [{\n\t\ttype: \"element\",\n\t\ttag: \"code\",\n\t\tchildren: [{\n\t\t\ttype: \"text\",\n\t\t\ttext: text\n\t\t}]\n\t}];\n};\n\n})();\n",
"title": "$:/core/modules/parsers/wikiparser/rules/codeinline.js",
"type": "application/javascript",
"module-type": "wikirule"
},
"$:/core/modules/parsers/wikiparser/rules/commentblock.js": {
"text": "/*\\\ntitle: $:/core/modules/parsers/wikiparser/rules/commentblock.js\ntype: application/javascript\nmodule-type: wikirule\n\nWiki text block rule for HTML comments. For example:\n\n```\n<!-- This is a comment -->\n```\n\nNote that the syntax for comments is simplified to an opening \"<!--\" sequence and a closing \"-->\" sequence -- HTML itself implements a more complex format (see http://ostermiller.org/findhtmlcomment.html)\n\n\\*/\n(function(){\n\n/*jslint node: true, browser: true */\n/*global $tw: false */\n\"use strict\";\n\nexports.name = \"commentblock\";\nexports.types = {block: true};\n\nexports.init = function(parser) {\n\tthis.parser = parser;\n\tthis.matchRegExp = /\\<!--/mg;\n\tthis.endMatchRegExp = /--\\>/mg;\n};\n\nexports.findNextMatch = function(startPos) {\n\tthis.matchRegExp.lastIndex = startPos;\n\tthis.match = this.matchRegExp.exec(this.parser.source);\n\tif(this.match) {\n\t\tthis.endMatchRegExp.lastIndex = startPos + this.match[0].length;\n\t\tthis.endMatch = this.endMatchRegExp.exec(this.parser.source);\n\t\tif(this.endMatch) {\n\t\t\treturn this.match.index;\n\t\t}\n\t}\n\treturn undefined;\n};\n\nexports.parse = function() {\n\t// Move past the match\n\tthis.parser.pos = this.endMatchRegExp.lastIndex;\n\t// Don't return any elements\n\treturn [];\n};\n\n})();\n",
"title": "$:/core/modules/parsers/wikiparser/rules/commentblock.js",
"type": "application/javascript",
"module-type": "wikirule"
},
"$:/core/modules/parsers/wikiparser/rules/commentinline.js": {
"text": "/*\\\ntitle: $:/core/modules/parsers/wikiparser/rules/commentinline.js\ntype: application/javascript\nmodule-type: wikirule\n\nWiki text inline rule for HTML comments. For example:\n\n```\n<!-- This is a comment -->\n```\n\nNote that the syntax for comments is simplified to an opening \"<!--\" sequence and a closing \"-->\" sequence -- HTML itself implements a more complex format (see http://ostermiller.org/findhtmlcomment.html)\n\n\\*/\n(function(){\n\n/*jslint node: true, browser: true */\n/*global $tw: false */\n\"use strict\";\n\nexports.name = \"commentinline\";\nexports.types = {inline: true};\n\nexports.init = function(parser) {\n\tthis.parser = parser;\n\tthis.matchRegExp = /\\<!--/mg;\n\tthis.endMatchRegExp = /--\\>/mg;\n};\n\nexports.findNextMatch = function(startPos) {\n\tthis.matchRegExp.lastIndex = startPos;\n\tthis.match = this.matchRegExp.exec(this.parser.source);\n\tif(this.match) {\n\t\tthis.endMatchRegExp.lastIndex = startPos + this.match[0].length;\n\t\tthis.endMatch = this.endMatchRegExp.exec(this.parser.source);\n\t\tif(this.endMatch) {\n\t\t\treturn this.match.index;\n\t\t}\n\t}\n\treturn undefined;\n};\n\nexports.parse = function() {\n\t// Move past the match\n\tthis.parser.pos = this.endMatchRegExp.lastIndex;\n\t// Don't return any elements\n\treturn [];\n};\n\n})();\n",
"title": "$:/core/modules/parsers/wikiparser/rules/commentinline.js",
"type": "application/javascript",
"module-type": "wikirule"
},
"$:/core/modules/parsers/wikiparser/rules/dash.js": {
"text": "/*\\\ntitle: $:/core/modules/parsers/wikiparser/rules/dash.js\ntype: application/javascript\nmodule-type: wikirule\n\nWiki text inline rule for dashes. For example:\n\n```\nThis is an en-dash: --\n\nThis is an em-dash: ---\n```\n\n\\*/\n(function(){\n\n/*jslint node: true, browser: true */\n/*global $tw: false */\n\"use strict\";\n\nexports.name = \"dash\";\nexports.types = {inline: true};\n\nexports.init = function(parser) {\n\tthis.parser = parser;\n\t// Regexp to match\n\tthis.matchRegExp = /-{2,3}(?!-)/mg;\n};\n\nexports.parse = function() {\n\t// Move past the match\n\tthis.parser.pos = this.matchRegExp.lastIndex;\n\tvar dash = this.match[0].length === 2 ? \"–\" : \"—\";\n\treturn [{\n\t\ttype: \"entity\",\n\t\tentity: dash\n\t}];\n};\n\n})();\n",
"title": "$:/core/modules/parsers/wikiparser/rules/dash.js",
"type": "application/javascript",
"module-type": "wikirule"
},
"$:/core/modules/parsers/wikiparser/rules/emphasis.js": {
"text": "/*\\\ntitle: $:/core/modules/parsers/wikiparser/rules/emphasis.js\ntype: application/javascript\nmodule-type: wikirule\n\nWiki text inline rule for emphasis. For example:\n\n```\n\tThis is ''bold'' text\n\n\tThis is //italic// text\n\n\tThis is __underlined__ text\n\n\tThis is ^^superscript^^ text\n\n\tThis is ,,subscript,, text\n\n\tThis is ~~strikethrough~~ text\n```\n\n\\*/\n(function(){\n\n/*jslint node: true, browser: true */\n/*global $tw: false */\n\"use strict\";\n\nexports.name = \"emphasis\";\nexports.types = {inline: true};\n\nexports.init = function(parser) {\n\tthis.parser = parser;\n\t// Regexp to match\n\tthis.matchRegExp = /''|\\/\\/|__|\\^\\^|,,|~~/mg;\n};\n\nexports.parse = function() {\n\t// Move past the match\n\tthis.parser.pos = this.matchRegExp.lastIndex;\n\t// Figure out which element and closing regexp to use\n\tvar tag,reEnd;\n\tswitch(this.match[0]) {\n\t\tcase \"''\": // Bold\n\t\t\ttag = \"strong\";\n\t\t\treEnd = /''/mg;\n\t\t\tbreak;\n\t\tcase \"//\": // Italics\n\t\t\ttag = \"em\";\n\t\t\treEnd = /\\/\\//mg;\n\t\t\tbreak;\n\t\tcase \"__\": // Underline\n\t\t\ttag = \"u\";\n\t\t\treEnd = /__/mg;\n\t\t\tbreak;\n\t\tcase \"^^\": // Superscript\n\t\t\ttag = \"sup\";\n\t\t\treEnd = /\\^\\^/mg;\n\t\t\tbreak;\n\t\tcase \",,\": // Subscript\n\t\t\ttag = \"sub\";\n\t\t\treEnd = /,,/mg;\n\t\t\tbreak;\n\t\tcase \"~~\": // Strikethrough\n\t\t\ttag = \"strike\";\n\t\t\treEnd = /~~/mg;\n\t\t\tbreak;\n\t}\n\t// Parse the run including the terminator\n\tvar tree = this.parser.parseInlineRun(reEnd,{eatTerminator: true});\n\t// Return the classed span\n\treturn [{\n\t\ttype: \"element\",\n\t\ttag: tag,\n\t\tchildren: tree\n\t}];\n};\n\n})();\n",
"title": "$:/core/modules/parsers/wikiparser/rules/emphasis.js",
"type": "application/javascript",
"module-type": "wikirule"
},
"$:/core/modules/parsers/wikiparser/rules/entity.js": {
"text": "/*\\\ntitle: $:/core/modules/parsers/wikiparser/rules/entity.js\ntype: application/javascript\nmodule-type: wikirule\n\nWiki text inline rule for HTML entities. For example:\n\n```\n\tThis is a copyright symbol: ©\n```\n\n\\*/\n(function(){\n\n/*jslint node: true, browser: true */\n/*global $tw: false */\n\"use strict\";\n\nexports.name = \"entity\";\nexports.types = {inline: true};\n\nexports.init = function(parser) {\n\tthis.parser = parser;\n\t// Regexp to match\n\tthis.matchRegExp = /(&#?[a-zA-Z0-9]{2,8};)/mg;\n};\n\n/*\nParse the most recent match\n*/\nexports.parse = function() {\n\t// Get all the details of the match\n\tvar entityString = this.match[1];\n\t// Move past the macro call\n\tthis.parser.pos = this.matchRegExp.lastIndex;\n\t// Return the entity\n\treturn [{type: \"entity\", entity: this.match[0]}];\n};\n\n})();\n",
"title": "$:/core/modules/parsers/wikiparser/rules/entity.js",
"type": "application/javascript",
"module-type": "wikirule"
},
"$:/core/modules/parsers/wikiparser/rules/extlink.js": {
"text": "/*\\\ntitle: $:/core/modules/parsers/wikiparser/rules/extlink.js\ntype: application/javascript\nmodule-type: wikirule\n\nWiki text inline rule for external links. For example:\n\n```\nAn external link: http://www.tiddlywiki.com/\n\nA suppressed external link: ~http://www.tiddlyspace.com/\n```\n\nExternal links can be suppressed by preceding them with `~`.\n\n\\*/\n(function(){\n\n/*jslint node: true, browser: true */\n/*global $tw: false */\n\"use strict\";\n\nexports.name = \"extlink\";\nexports.types = {inline: true};\n\nexports.init = function(parser) {\n\tthis.parser = parser;\n\t// Regexp to match\n\tthis.matchRegExp = /~?(?:file|http|https|mailto|ftp|irc|news|data|skype):[^\\s<>{}\\[\\]`|'\"\\\\^~]+(?:\\/|\\b)/mg;\n};\n\nexports.parse = function() {\n\t// Move past the match\n\tthis.parser.pos = this.matchRegExp.lastIndex;\n\t// Create the link unless it is suppressed\n\tif(this.match[0].substr(0,1) === \"~\") {\n\t\treturn [{type: \"text\", text: this.match[0].substr(1)}];\n\t} else {\n\t\treturn [{\n\t\t\ttype: \"element\",\n\t\t\ttag: \"a\",\n\t\t\tattributes: {\n\t\t\t\thref: {type: \"string\", value: this.match[0]},\n\t\t\t\t\"class\": {type: \"string\", value: \"tw-tiddlylink-external\"},\n\t\t\t\ttarget: {type: \"string\", value: \"_blank\"}\n\t\t\t},\n\t\t\tchildren: [{\n\t\t\t\ttype: \"text\", text: this.match[0]\n\t\t\t}]\n\t\t}];\n\t}\n};\n\n})();\n",
"title": "$:/core/modules/parsers/wikiparser/rules/extlink.js",
"type": "application/javascript",
"module-type": "wikirule"
},
"$:/core/modules/parsers/wikiparser/rules/filteredtranscludeblock.js": {
"text": "/*\\\ntitle: $:/core/modules/parsers/wikiparser/rules/filteredtranscludeblock.js\ntype: application/javascript\nmodule-type: wikirule\n\nWiki text rule for block-level filtered transclusion. For example:\n\n```\n{{{ [tag[docs]] }}}\n{{{ [tag[docs]] |tooltip}}}\n{{{ [tag[docs]] ||TemplateTitle}}}\n{{{ [tag[docs]] |tooltip||TemplateTitle}}}\n{{{ [tag[docs]] }}width:40;height:50;}.class.class\n```\n\n\\*/\n(function(){\n\n/*jslint node: true, browser: true */\n/*global $tw: false */\n\"use strict\";\n\nexports.name = \"filteredtranscludeblock\";\nexports.types = {block: true};\n\nexports.init = function(parser) {\n\tthis.parser = parser;\n\t// Regexp to match\n\tthis.matchRegExp = /\\{\\{\\{([^\\|]+?)(?:\\|([^\\|\\{\\}]+))?(?:\\|\\|([^\\|\\{\\}]+))?\\}\\}([^\\}]*)\\}(?:\\.(\\S+))?(?:\\r?\\n|$)/mg;\n};\n\nexports.parse = function() {\n\t// Move past the match\n\tthis.parser.pos = this.matchRegExp.lastIndex;\n\t// Get the match details\n\tvar filter = this.match[1],\n\t\ttooltip = this.match[2],\n\t\ttemplate = $tw.utils.trim(this.match[3]),\n\t\tstyle = this.match[4],\n\t\tclasses = this.match[5];\n\t// Return the list widget\n\tvar node = {\n\t\ttype: \"element\",\n\t\ttag: \"$list\",\n\t\tattributes: {\n\t\t\tfilter: {type: \"string\", value: filter}\n\t\t},\n\t\tisBlock: true\n\t};\n\tif(tooltip) {\n\t\tnode.attributes.tooltip = {type: \"string\", value: tooltip};\n\t}\n\tif(template) {\n\t\tnode.attributes.template = {type: \"string\", value: template};\n\t}\n\tif(style) {\n\t\tnode.attributes.style = {type: \"string\", value: style};\n\t}\n\tif(classes) {\n\t\tnode.attributes[\"itemClass\"] = {type: \"string\", value: classes.split(\".\").join(\" \")};\n\t}\n\treturn [node];\n};\n\n})();\n",
"title": "$:/core/modules/parsers/wikiparser/rules/filteredtranscludeblock.js",
"type": "application/javascript",
"module-type": "wikirule"
},
"$:/core/modules/parsers/wikiparser/rules/filteredtranscludeinline.js": {
"text": "/*\\\ntitle: $:/core/modules/parsers/wikiparser/rules/filteredtranscludeinline.js\ntype: application/javascript\nmodule-type: wikirule\n\nWiki text rule for inline filtered transclusion. For example:\n\n```\n{{{ [tag[docs]] }}}\n{{{ [tag[docs]] |tooltip}}}\n{{{ [tag[docs]] ||TemplateTitle}}}\n{{{ [tag[docs]] |tooltip||TemplateTitle}}}\n{{{ [tag[docs]] }}width:40;height:50;}.class.class\n```\n\n\\*/\n(function(){\n\n/*jslint node: true, browser: true */\n/*global $tw: false */\n\"use strict\";\n\nexports.name = \"filteredtranscludeinline\";\nexports.types = {inline: true};\n\nexports.init = function(parser) {\n\tthis.parser = parser;\n\t// Regexp to match\n\tthis.matchRegExp = /\\{\\{\\{([^\\|]+?)(?:\\|([^\\|\\{\\}]+))?(?:\\|\\|([^\\|\\{\\}]+))?\\}\\}([^\\}]*)\\}(?:\\.(\\S+))?/mg;\n};\n\nexports.parse = function() {\n\t// Move past the match\n\tthis.parser.pos = this.matchRegExp.lastIndex;\n\t// Get the match details\n\tvar filter = this.match[1],\n\t\ttooltip = this.match[2],\n\t\ttemplate = $tw.utils.trim(this.match[3]),\n\t\tstyle = this.match[4],\n\t\tclasses = this.match[5];\n\t// Return the list widget\n\tvar node = {\n\t\ttype: \"element\",\n\t\ttag: \"$list\",\n\t\tattributes: {\n\t\t\tfilter: {type: \"string\", value: filter}\n\t\t}\n\t};\n\tif(tooltip) {\n\t\tnode.attributes.tooltip = {type: \"string\", value: tooltip};\n\t}\n\tif(template) {\n\t\tnode.attributes.template = {type: \"string\", value: template};\n\t}\n\tif(style) {\n\t\tnode.attributes.style = {type: \"string\", value: style};\n\t}\n\tif(classes) {\n\t\tnode.attributes[\"itemClass\"] = {type: \"string\", value: classes.split(\".\").join(\" \")};\n\t}\n\treturn [node];\n};\n\n})();\n",
"title": "$:/core/modules/parsers/wikiparser/rules/filteredtranscludeinline.js",
"type": "application/javascript",
"module-type": "wikirule"
},
"$:/core/modules/parsers/wikiparser/rules/hardlinebreaks.js": {
"text": "/*\\\ntitle: $:/core/modules/parsers/wikiparser/rules/hardlinebreaks.js\ntype: application/javascript\nmodule-type: wikirule\n\nWiki text inline rule for marking areas with hard line breaks. For example:\n\n```\n\"\"\"\nThis is some text\nThat is set like\nIt is a Poem\nWhen it is\nClearly\nNot\n\"\"\"\n```\n\n\\*/\n(function(){\n\n/*jslint node: true, browser: true */\n/*global $tw: false */\n\"use strict\";\n\nexports.name = \"hardlinebreaks\";\nexports.types = {inline: true};\n\nexports.init = function(parser) {\n\tthis.parser = parser;\n\t// Regexp to match\n\tthis.matchRegExp = /\"\"\"(?:\\r?\\n)?/mg;\n};\n\nexports.parse = function() {\n\tvar reEnd = /(\"\"\")|(\\r?\\n)/mg,\n\t\ttree = [];\n\t// Move past the match\n\tthis.parser.pos = this.matchRegExp.lastIndex;\n\tdo {\n\t\t// Parse the run up to the terminator\n\t\ttree.push.apply(tree,this.parser.parseInlineRun(reEnd,{eatTerminator: false}));\n\t\t// Redo the terminator match\n\t\treEnd.lastIndex = this.parser.pos;\n\t\tvar match = reEnd.exec(this.parser.source);\n\t\tif(match) {\n\t\t\tthis.parser.pos = reEnd.lastIndex;\n\t\t\t// Add a line break if the terminator was a line break\n\t\t\tif(match[2]) {\n\t\t\t\ttree.push({type: \"element\", tag: \"br\"});\n\t\t\t}\n\t\t}\n\t} while(match && !match[1]);\n\t// Return the nodes\n\treturn tree;\n};\n\n})();\n",
"title": "$:/core/modules/parsers/wikiparser/rules/hardlinebreaks.js",
"type": "application/javascript",
"module-type": "wikirule"
},
"$:/core/modules/parsers/wikiparser/rules/heading.js": {
"text": "/*\\\ntitle: $:/core/modules/parsers/wikiparser/rules/heading.js\ntype: application/javascript\nmodule-type: wikirule\n\nWiki text block rule for headings\n\n\\*/\n(function(){\n\n/*jslint node: true, browser: true */\n/*global $tw: false */\n\"use strict\";\n\nexports.name = \"heading\";\nexports.types = {block: true};\n\nexports.init = function(parser) {\n\tthis.parser = parser;\n\t// Regexp to match\n\tthis.matchRegExp = /(!{1,6})/mg;\n};\n\n/*\nParse the most recent match\n*/\nexports.parse = function() {\n\t// Get all the details of the match\n\tvar headingLevel = this.match[1].length;\n\t// Move past the !s\n\tthis.parser.pos = this.matchRegExp.lastIndex;\n\t// Parse any classes, whitespace and then the heading itself\n\tvar classes = this.parser.parseClasses();\n\tthis.parser.skipWhitespace({treatNewlinesAsNonWhitespace: true});\n\tvar tree = this.parser.parseInlineRun(/(\\r?\\n)/mg);\n\t// Return the heading\n\treturn [{\n\t\ttype: \"element\",\n\t\ttag: \"h\" + headingLevel, \n\t\tattributes: {\n\t\t\t\"class\": {type: \"string\", value: classes.join(\" \")}\n\t\t},\n\t\tchildren: tree\n\t}];\n};\n})();\n",
"title": "$:/core/modules/parsers/wikiparser/rules/heading.js",
"type": "application/javascript",
"module-type": "wikirule"
},
"$:/core/modules/parsers/wikiparser/rules/horizrule.js": {
"text": "/*\\\ntitle: $:/core/modules/parsers/wikiparser/rules/horizrule.js\ntype: application/javascript\nmodule-type: wikirule\n\nWiki text block rule for rules. For example:\n\n```\n---\n```\n\n\\*/\n(function(){\n\n/*jslint node: true, browser: true */\n/*global $tw: false */\n\"use strict\";\n\nexports.name = \"horizrule\";\nexports.types = {block: true};\n\nexports.init = function(parser) {\n\tthis.parser = parser;\n\t// Regexp to match\n\tthis.matchRegExp = /-{3,}\\r?(?:\\n|$)/mg;\n};\n\nexports.parse = function() {\n\t// Move past the match\n\tthis.parser.pos = this.matchRegExp.lastIndex;\n\treturn [{type: \"element\", tag: \"hr\"}];\n};\n\n})();\n",
"title": "$:/core/modules/parsers/wikiparser/rules/horizrule.js",
"type": "application/javascript",
"module-type": "wikirule"
},
"$:/core/modules/parsers/wikiparser/rules/html.js": {
"text": "/*\\\ntitle: $:/core/modules/parsers/wikiparser/rules/html.js\ntype: application/javascript\nmodule-type: wikirule\n\nWiki rule for HTML elements and widgets. For example:\n\n{{{\n<aside>\nThis is an HTML5 aside element\n</aside>\n\n<$slider target=\"MyTiddler\">\nThis is a widget invocation\n</$slider>\n\n}}}\n\n\\*/\n(function(){\n\n/*jslint node: true, browser: true */\n/*global $tw: false */\n\"use strict\";\n\nexports.name = \"html\";\nexports.types = {inline: true, block: true};\n\nexports.init = function(parser) {\n\tthis.parser = parser;\n};\n\nexports.findNextMatch = function(startPos) {\n\t// Find the next tag\n\tthis.nextTag = this.findNextTag(this.parser.source,startPos,{\n\t\trequireLineBreak: this.is.block\n\t});\n\treturn this.nextTag ? this.nextTag.start : undefined;\n};\n\n/*\nParse the most recent match\n*/\nexports.parse = function() {\n\t// Retrieve the most recent match so that recursive calls don't overwrite it\n\tvar tag = this.nextTag;\n\tthis.nextTag = null;\n\t// Advance the parser position to past the tag\n\tthis.parser.pos = tag.end;\n\t// Check for an immediately following double linebreak\n\tvar hasLineBreak = !tag.isSelfClosing && !!$tw.utils.parseTokenRegExp(this.parser.source,this.parser.pos,/([^\\S\\n]*\\r?\\n(?:[^\\S\\n]*\\r?\\n|$))/g);\n\t// Set whether we're in block mode\n\ttag.isBlock = this.is.block || hasLineBreak;\n\t// Parse the body if we need to\n\tif(!tag.isSelfClosing && $tw.config.htmlVoidElements.indexOf(tag.tag) === -1) {\n\t\t\tvar reEndString = \"</\" + $tw.utils.escapeRegExp(tag.tag) + \">\",\n\t\t\t\treEnd = new RegExp(\"(\" + reEndString + \")\",\"mg\");\n\t\tif(hasLineBreak) {\n\t\t\ttag.children = this.parser.parseBlocks(reEndString);\n\t\t} else {\n\t\t\ttag.children = this.parser.parseInlineRun(reEnd);\n\t\t}\n\t\treEnd.lastIndex = this.parser.pos;\n\t\tvar endMatch = reEnd.exec(this.parser.source);\n\t\tif(endMatch && endMatch.index === this.parser.pos) {\n\t\t\tthis.parser.pos = endMatch.index + endMatch[0].length;\n\t\t}\n\t}\n\t// Return the tag\n\treturn [tag];\n};\n\n/*\nLook for an HTML tag. Returns null if not found, otherwise returns {type: \"element\", name:, attributes: [], isSelfClosing:, start:, end:,}\n*/\nexports.parseTag = function(source,pos,options) {\n\toptions = options || {};\n\tvar token,\n\t\tnode = {\n\t\t\ttype: \"element\",\n\t\t\tstart: pos,\n\t\t\tattributes: {}\n\t\t};\n\t// Define our regexps\n\tvar reTagName = /([a-zA-Z0-9\\-\\$]+)/g;\n\t// Skip whitespace\n\tpos = $tw.utils.skipWhiteSpace(source,pos);\n\t// Look for a less than sign\n\ttoken = $tw.utils.parseTokenString(source,pos,\"<\");\n\tif(!token) {\n\t\treturn null;\n\t}\n\tpos = token.end;\n\t// Get the tag name\n\ttoken = $tw.utils.parseTokenRegExp(source,pos,reTagName);\n\tif(!token) {\n\t\treturn null;\n\t}\n\tnode.tag = token.match[1];\n\tpos = token.end;\n\t// Process attributes\n\tvar attribute = $tw.utils.parseAttribute(source,pos);\n\twhile(attribute) {\n\t\tnode.attributes[attribute.name] = attribute;\n\t\tpos = attribute.end;\n\t\t// Get the next attribute\n\t\tattribute = $tw.utils.parseAttribute(source,pos);\n\t}\n\t// Skip whitespace\n\tpos = $tw.utils.skipWhiteSpace(source,pos);\n\t// Look for a closing slash\n\ttoken = $tw.utils.parseTokenString(source,pos,\"/\");\n\tif(token) {\n\t\tpos = token.end;\n\t\tnode.isSelfClosing = true;\n\t}\n\t// Look for a greater than sign\n\ttoken = $tw.utils.parseTokenString(source,pos,\">\");\n\tif(!token) {\n\t\treturn null;\n\t}\n\tpos = token.end;\n\t// Check for a required line break\n\tif(options.requireLineBreak) {\n\t\ttoken = $tw.utils.parseTokenRegExp(source,pos,/([^\\S\\n]*\\r?\\n(?:[^\\S\\n]*\\r?\\n|$))/g);\n\t\tif(!token) {\n\t\t\treturn null;\n\t\t}\n\t}\n\t// Update the end position\n\tnode.end = pos;\n\treturn node;\n};\n\nexports.findNextTag = function(source,pos,options) {\n\t// A regexp for finding candidate HTML tags\n\tvar reLookahead = /<([a-zA-Z\\-\\$]+)/g;\n\t// Find the next candidate\n\treLookahead.lastIndex = pos;\n\tvar match = reLookahead.exec(source);\n\twhile(match) {\n\t\t// Try to parse the candidate as a tag\n\t\tvar tag = this.parseTag(source,match.index,options);\n\t\t// Return success\n\t\tif(tag && this.isLegalTag(tag.tag)) {\n\t\t\treturn tag;\n\t\t}\n\t\t// Look for the next match\n\t\treLookahead.lastIndex = match.index + 1;\n\t\tmatch = reLookahead.exec(source);\n\t}\n\t// Failed\n\treturn null;\n};\n\nexports.isLegalTag = function(tag) {\n\t// If it starts with a $ then we'll let anything go\n\tif(tag.charAt(0) === \"$\") {\n\t\treturn true;\n\t// If it starts with a dash then it's not legal\n\t} else if(tag.charAt(0) === \"-\") {\n\t\treturn false;\n\t} else {\n\t\t// Otherwise it's OK\n\t\treturn true;\n\t}\n};\n\n})();\n",
"title": "$:/core/modules/parsers/wikiparser/rules/html.js",
"type": "application/javascript",
"module-type": "wikirule"
},
"$:/core/modules/parsers/wikiparser/rules/image.js": {
"text": "/*\\\ntitle: $:/core/modules/parsers/wikiparser/rules/image.js\ntype: application/javascript\nmodule-type: wikirule\n\nWiki text inline rule for embedding images. For example:\n\n```\n[img[http://tiddlywiki.com/fractalveg.jpg]]\n[img width=23 height=24 [http://tiddlywiki.com/fractalveg.jpg]]\n[img 23x24 [http://tiddlywiki.com/fractalveg.jpg]]\n[img width={{!!width}} height={{!!height}} [http://tiddlywiki.com/fractalveg.jpg]]\n[img {{!!width}}x{{!!height}} [http://tiddlywiki.com/fractalveg.jpg]]\n[img[Description of image|http://tiddlywiki.com/fractalveg.jpg]]\n[img[TiddlerTitle]]\n[img[Description of image|TiddlerTitle]]\n```\n\nGenerates the `<$image>` widget.\n\n\\*/\n(function(){\n\n/*jslint node: true, browser: true */\n/*global $tw: false */\n\"use strict\";\n\nexports.name = \"image\";\nexports.types = {inline: true};\n\nexports.init = function(parser) {\n\tthis.parser = parser;\n};\n\nexports.findNextMatch = function(startPos) {\n\t// Find the next tag\n\tthis.nextImage = this.findNextImage(this.parser.source,startPos);\n\treturn this.nextImage ? this.nextImage.start : undefined;\n};\n\nexports.parse = function() {\n\t// Move past the match\n\tthis.parser.pos = this.nextImage.end;\n\tvar node = {\n\t\ttype: \"element\",\n\t\ttag: \"$image\",\n\t\tattributes: this.nextImage.attributes\n\t};\n\treturn [node];\n};\n\n/*\nFind the next image from the current position\n*/\nexports.findNextImage = function(source,pos) {\n\t// A regexp for finding candidate HTML tags\n\tvar reLookahead = /(\\[img)/g;\n\t// Find the next candidate\n\treLookahead.lastIndex = pos;\n\tvar match = reLookahead.exec(source);\n\twhile(match) {\n\t\t// Try to parse the candidate as a tag\n\t\tvar tag = this.parseImage(source,match.index);\n\t\t// Return success\n\t\tif(tag) {\n\t\t\treturn tag;\n\t\t}\n\t\t// Look for the next match\n\t\treLookahead.lastIndex = match.index + 1;\n\t\tmatch = reLookahead.exec(source);\n\t}\n\t// Failed\n\treturn null;\n};\n\n/*\nLook for an image at the specified position. Returns null if not found, otherwise returns {type: \"element\", name: \"$image\", attributes: [], isSelfClosing:, start:, end:,}\n*/\nexports.parseImage = function(source,pos) {\n\tvar token,\n\t\tnode = {\n\t\t\ttype: \"element\",\n\t\t\tname: \"$image\",\n\t\t\tstart: pos,\n\t\t\tattributes: {}\n\t\t};\n\t// Skip whitespace\n\tpos = $tw.utils.skipWhiteSpace(source,pos);\n\t// Look for the `[img`\n\ttoken = $tw.utils.parseTokenString(source,pos,\"[img\");\n\tif(!token) {\n\t\treturn null;\n\t}\n\tpos = token.end;\n\t// Skip whitespace\n\tpos = $tw.utils.skipWhiteSpace(source,pos);\n\t// Process attributes\n\tif(source.charAt(pos) !== \"[\") {\n\t\tvar attribute = $tw.utils.parseAttribute(source,pos);\n\t\twhile(attribute) {\n\t\t\tnode.attributes[attribute.name] = attribute;\n\t\t\tpos = attribute.end;\n\t\t\tpos = $tw.utils.skipWhiteSpace(source,pos);\n\t\t\tif(source.charAt(pos) !== \"[\") {\n\t\t\t\t// Get the next attribute\n\t\t\t\tattribute = $tw.utils.parseAttribute(source,pos);\n\t\t\t} else {\n\t\t\t\tattribute = null;\n\t\t\t}\n\t\t}\n\t}\n\t// Skip whitespace\n\tpos = $tw.utils.skipWhiteSpace(source,pos);\n\t// Look for the `[` after the attributes\n\ttoken = $tw.utils.parseTokenString(source,pos,\"[\");\n\tif(!token) {\n\t\treturn null;\n\t}\n\tpos = token.end;\n\t// Skip whitespace\n\tpos = $tw.utils.skipWhiteSpace(source,pos);\n\t// Get the source up to the terminating `]]`\n\ttoken = $tw.utils.parseTokenRegExp(source,pos,/(?:([^|\\]]*?)\\|)?([^\\]]+?)\\]\\]/g);\n\tif(!token) {\n\t\treturn null;\n\t}\n\tpos = token.end;\n\tif(token.match[1]) {\n\t\tnode.attributes.tooltip = {type: \"string\", value: token.match[1].trim()};\n\t}\n\tnode.attributes.source = {type: \"string\", value: (token.match[2] || \"\").trim()};\n\t// Update the end position\n\tnode.end = pos;\n\treturn node;\n};\n\n})();\n",
"title": "$:/core/modules/parsers/wikiparser/rules/image.js",
"type": "application/javascript",
"module-type": "wikirule"
},
"$:/core/modules/parsers/wikiparser/rules/list.js": {
"text": "/*\\\ntitle: $:/core/modules/parsers/wikiparser/rules/list.js\ntype: application/javascript\nmodule-type: wikirule\n\nWiki text block rule for lists. For example:\n\n```\n* This is an unordered list\n* It has two items\n\n# This is a numbered list\n## With a subitem\n# And a third item\n\n; This is a term that is being defined\n: This is the definition of that term\n```\n\nNote that lists can be nested arbitrarily:\n\n```\n#** One\n#* Two\n#** Three\n#**** Four\n#**# Five\n#**## Six\n## Seven\n### Eight\n## Nine\n```\n\nA CSS class can be applied to a list item as follows:\n\n```\n* List item one\n*.active List item two has the class `active`\n* List item three\n```\n\n\\*/\n(function(){\n\n/*jslint node: true, browser: true */\n/*global $tw: false */\n\"use strict\";\n\nexports.name = \"list\";\nexports.types = {block: true};\n\nexports.init = function(parser) {\n\tthis.parser = parser;\n\t// Regexp to match\n\tthis.matchRegExp = /([\\*#;:>]+)/mg;\n};\n\nvar listTypes = {\n\t\"*\": {listTag: \"ul\", itemTag: \"li\"},\n\t\"#\": {listTag: \"ol\", itemTag: \"li\"},\n\t\";\": {listTag: \"dl\", itemTag: \"dt\"},\n\t\":\": {listTag: \"dl\", itemTag: \"dd\"},\n\t\">\": {listTag: \"blockquote\", itemTag: \"p\"}\n};\n\n/*\nParse the most recent match\n*/\nexports.parse = function() {\n\t// Array of parse tree nodes for the previous row of the list\n\tvar listStack = [];\n\t// Cycle through the items in the list\n\twhile(true) {\n\t\t// Match the list marker\n\t\tvar reMatch = /([\\*#;:>]+)/mg;\n\t\treMatch.lastIndex = this.parser.pos;\n\t\tvar match = reMatch.exec(this.parser.source);\n\t\tif(!match || match.index !== this.parser.pos) {\n\t\t\tbreak;\n\t\t}\n\t\t// Check whether the list type of the top level matches\n\t\tvar listInfo = listTypes[match[0].charAt(0)];\n\t\tif(listStack.length > 0 && listStack[0].tag !== listInfo.listTag) {\n\t\t\tbreak;\n\t\t}\n\t\t// Move past the list marker\n\t\tthis.parser.pos = match.index + match[0].length;\n\t\t// Walk through the list markers for the current row\n\t\tfor(var t=0; t<match[0].length; t++) {\n\t\t\tlistInfo = listTypes[match[0].charAt(t)];\n\t\t\t// Remove any stacked up element if we can't re-use it because the list type doesn't match\n\t\t\tif(listStack.length > t && listStack[t].tag !== listInfo.listTag) {\n\t\t\t\tlistStack.splice(t,listStack.length - t);\n\t\t\t}\n\t\t\t// Construct the list element or reuse the previous one at this level\n\t\t\tif(listStack.length <= t) {\n\t\t\t\tvar listElement = {type: \"element\", tag: listInfo.listTag, children: [\n\t\t\t\t\t{type: \"element\", tag: listInfo.itemTag, children: []}\n\t\t\t\t]};\n\t\t\t\t// Link this list element into the last child item of the parent list item\n\t\t\t\tif(t) {\n\t\t\t\t\tvar prevListItem = listStack[t-1].children[listStack[t-1].children.length-1];\n\t\t\t\t\tprevListItem.children.push(listElement);\n\t\t\t\t}\n\t\t\t\t// Save this element in the stack\n\t\t\t\tlistStack[t] = listElement;\n\t\t\t} else if(t === (match[0].length - 1)) {\n\t\t\t\tlistStack[t].children.push({type: \"element\", tag: listInfo.itemTag, children: []});\n\t\t\t}\n\t\t}\n\t\tif(listStack.length > match[0].length) {\n\t\t\tlistStack.splice(match[0].length,listStack.length - match[0].length);\n\t\t}\n\t\t// Process the body of the list item into the last list item\n\t\tvar lastListChildren = listStack[listStack.length-1].children,\n\t\t\tlastListItem = lastListChildren[lastListChildren.length-1],\n\t\t\tclasses = this.parser.parseClasses();\n\t\tthis.parser.skipWhitespace({treatNewlinesAsNonWhitespace: true});\n\t\tvar tree = this.parser.parseInlineRun(/(\\r?\\n)/mg);\n\t\tlastListItem.children.push.apply(lastListItem.children,tree);\n\t\tif(classes.length > 0) {\n\t\t\t$tw.utils.addClassToParseTreeNode(lastListItem,classes.join(\" \"));\n\t\t}\n\t\t// Consume any whitespace following the list item\n\t\tthis.parser.skipWhitespace();\n\t}\n\t// Return the root element of the list\n\treturn [listStack[0]];\n};\n\n})();\n",
"title": "$:/core/modules/parsers/wikiparser/rules/list.js",
"type": "application/javascript",
"module-type": "wikirule"
},
"$:/core/modules/parsers/wikiparser/rules/macrocallblock.js": {
"text": "/*\\\ntitle: $:/core/modules/parsers/wikiparser/rules/macrocallblock.js\ntype: application/javascript\nmodule-type: wikirule\n\nWiki rule for block macro calls\n\n```\n<<name value value2>>\n```\n\n\\*/\n(function(){\n\n/*jslint node: true, browser: true */\n/*global $tw: false */\n\"use strict\";\n\nexports.name = \"macrocallblock\";\nexports.types = {block: true};\n\nexports.init = function(parser) {\n\tthis.parser = parser;\n\t// Regexp to match\n\tthis.matchRegExp = /<<([^>\\s]+)(?:\\s*)((?:[^>]|(?:>(?!>)))*?)>>(?:\\r?\\n|$)/mg;\n};\n\n/*\nParse the most recent match\n*/\nexports.parse = function() {\n\t// Get all the details of the match\n\tvar macroName = this.match[1],\n\t\tparamString = this.match[2];\n\t// Move past the macro call\n\tthis.parser.pos = this.matchRegExp.lastIndex;\n\tvar params = [],\n\t\treParam = /\\s*(?:([A-Za-z0-9\\-_]+)\\s*:)?(?:\\s*(?:\"([^\"]*)\"|'([^']*)'|\\[\\[([^\\]]*)\\]\\]|([^\"'\\s]+)))/mg,\n\t\tparamMatch = reParam.exec(paramString);\n\twhile(paramMatch) {\n\t\t// Process this parameter\n\t\tvar paramInfo = {\n\t\t\tvalue: paramMatch[2] || paramMatch[3] || paramMatch[4] || paramMatch[5]\n\t\t};\n\t\tif(paramMatch[1]) {\n\t\t\tparamInfo.name = paramMatch[1];\n\t\t}\n\t\tparams.push(paramInfo);\n\t\t// Find the next match\n\t\tparamMatch = reParam.exec(paramString);\n\t}\n\treturn [{\n\t\ttype: \"macrocall\",\n\t\tname: macroName,\n\t\tparams: params,\n\t\tisBlock: true\n\t}];\n};\n\n})();\n",
"title": "$:/core/modules/parsers/wikiparser/rules/macrocallblock.js",
"type": "application/javascript",
"module-type": "wikirule"
},
"$:/core/modules/parsers/wikiparser/rules/macrocallinline.js": {
"text": "/*\\\ntitle: $:/core/modules/parsers/wikiparser/rules/macrocallinline.js\ntype: application/javascript\nmodule-type: wikirule\n\nWiki rule for macro calls\n\n```\n<<name value value2>>\n```\n\n\\*/\n(function(){\n\n/*jslint node: true, browser: true */\n/*global $tw: false */\n\"use strict\";\n\nexports.name = \"macrocallinline\";\nexports.types = {inline: true};\n\nexports.init = function(parser) {\n\tthis.parser = parser;\n\t// Regexp to match\n\tthis.matchRegExp = /<<([^\\s>]+)\\s*([\\s\\S]*?)>>/mg;\n};\n\n/*\nParse the most recent match\n*/\nexports.parse = function() {\n\t// Get all the details of the match\n\tvar macroName = this.match[1],\n\t\tparamString = this.match[2];\n\t// Move past the macro call\n\tthis.parser.pos = this.matchRegExp.lastIndex;\n\tvar params = [],\n\t\treParam = /\\s*(?:([A-Za-z0-9\\-_]+)\\s*:)?(?:\\s*(?:\"([^\"]*)\"|'([^']*)'|\\[\\[([^\\]]*)\\]\\]|([^\"'\\s]+)))/mg,\n\t\tparamMatch = reParam.exec(paramString);\n\twhile(paramMatch) {\n\t\t// Process this parameter\n\t\tvar paramInfo = {\n\t\t\tvalue: paramMatch[2] || paramMatch[3] || paramMatch[4] || paramMatch[5]\n\t\t};\n\t\tif(paramMatch[1]) {\n\t\t\tparamInfo.name = paramMatch[1];\n\t\t}\n\t\tparams.push(paramInfo);\n\t\t// Find the next match\n\t\tparamMatch = reParam.exec(paramString);\n\t}\n\treturn [{\n\t\ttype: \"macrocall\",\n\t\tname: macroName,\n\t\tparams: params\n\t}];\n};\n\n})();\n",
"title": "$:/core/modules/parsers/wikiparser/rules/macrocallinline.js",
"type": "application/javascript",
"module-type": "wikirule"
},
"$:/core/modules/parsers/wikiparser/rules/macrodef.js": {
"text": "/*\\\ntitle: $:/core/modules/parsers/wikiparser/rules/macrodef.js\ntype: application/javascript\nmodule-type: wikirule\n\nWiki pragma rule for macro definitions\n\n```\n\\define name(param:defaultvalue,param2:defaultvalue)\ndefinition text, including $param$ markers\n\\end\n```\n\n\\*/\n(function(){\n\n/*jslint node: true, browser: true */\n/*global $tw: false */\n\"use strict\";\n\nexports.name = \"macrodef\";\nexports.types = {pragma: true};\n\n/*\nInstantiate parse rule\n*/\nexports.init = function(parser) {\n\tthis.parser = parser;\n\t// Regexp to match\n\tthis.matchRegExp = /^\\\\define\\s+([^(\\s]+)\\(\\s*([^)]*)\\)(\\r?\\n)?/mg;\n};\n\n/*\nParse the most recent match\n*/\nexports.parse = function() {\n\t// Move past the macro name and parameters\n\tthis.parser.pos = this.matchRegExp.lastIndex;\n\t// Parse the parameters\n\tvar paramString = this.match[2],\n\t\tparams = [];\n\tif(paramString !== \"\") {\n\t\tvar reParam = /\\s*([A-Za-z0-9\\-_]+)(?:\\s*:\\s*(?:\"([^\"]*)\"|'([^']*)'|\\[\\[([^\\]]*)\\]\\]|([^\"'\\s]+)))?/mg,\n\t\t\tparamMatch = reParam.exec(paramString);\n\t\twhile(paramMatch) {\n\t\t\t// Save the parameter details\n\t\t\tvar paramInfo = {name: paramMatch[1]},\n\t\t\t\tdefaultValue = paramMatch[2] || paramMatch[3] || paramMatch[4] || paramMatch[5];\n\t\t\tif(defaultValue) {\n\t\t\t\tparamInfo[\"default\"] = defaultValue;\n\t\t\t}\n\t\t\tparams.push(paramInfo);\n\t\t\t// Look for the next parameter\n\t\t\tparamMatch = reParam.exec(paramString);\n\t\t}\n\t}\n\t// Is this a multiline definition?\n\tvar reEnd;\n\tif(this.match[3]) {\n\t\t// If so, the end of the body is marked with \\end\n\t\treEnd = /(\\r?\\n\\\\end\\r?\\n)/mg;\n\t} else {\n\t\t// Otherwise, the end of the definition is marked by the end of the line\n\t\treEnd = /(\\r?\\n)/mg;\n\t}\n\t// Find the end of the definition\n\treEnd.lastIndex = this.parser.pos;\n\tvar text,\n\t\tendMatch = reEnd.exec(this.parser.source);\n\tif(endMatch) {\n\t\ttext = this.parser.source.substring(this.parser.pos,endMatch.index);\n\t\tthis.parser.pos = endMatch.index + endMatch[0].length;\n\t} else {\n\t\t// We didn't find the end of the definition, so we'll make it blank\n\t\ttext = \"\";\n\t}\n\t// Save the macro definition\n\treturn [{\n\t\ttype: \"macrodef\",\n\t\tname: this.match[1],\n\t\tparams: params,\n\t\ttext: text\n\t}];\n};\n\n})();\n",
"title": "$:/core/modules/parsers/wikiparser/rules/macrodef.js",
"type": "application/javascript",
"module-type": "wikirule"
},
"$:/core/modules/parsers/wikiparser/rules/prettylink.js": {
"text": "/*\\\ntitle: $:/core/modules/parsers/wikiparser/rules/prettylink.js\ntype: application/javascript\nmodule-type: wikirule\n\nWiki text inline rule for pretty links. For example:\n\n```\n[[Introduction]]\n\n[[Link description|TiddlerTitle]]\n```\n\n\\*/\n(function(){\n\n/*jslint node: true, browser: true */\n/*global $tw: false */\n\"use strict\";\n\nexports.name = \"prettylink\";\nexports.types = {inline: true};\n\nexports.init = function(parser) {\n\tthis.parser = parser;\n\t// Regexp to match\n\tthis.matchRegExp = /\\[\\[(.*?)(?:\\|(.*?))?\\]\\]/mg;\n};\n\nvar isLinkExternal = function(to) {\n\tvar externalRegExp = /(?:file|http|https|mailto|ftp|irc|news|data|skype):[^\\s<>{}\\[\\]`|'\"\\\\^~]+(?:\\/|\\b)/i;\n\treturn externalRegExp.test(to);\n};\n\nexports.parse = function() {\n\t// Move past the match\n\tthis.parser.pos = this.matchRegExp.lastIndex;\n\t// Process the link\n\tvar text = this.match[1],\n\t\tlink = this.match[2] || text;\n\tif(isLinkExternal(link)) {\n\t\treturn [{\n\t\t\ttype: \"element\",\n\t\t\ttag: \"a\",\n\t\t\tattributes: {\n\t\t\t\thref: {type: \"string\", value: link},\n\t\t\t\t\"class\": {type: \"string\", value: \"tw-tiddlylink-external\"},\n\t\t\t\ttarget: {type: \"string\", value: \"_blank\"}\n\t\t\t},\n\t\t\tchildren: [{\n\t\t\t\ttype: \"text\", text: text\n\t\t\t}]\n\t\t}];\n\t} else {\n\t\treturn [{\n\t\t\ttype: \"element\",\n\t\t\ttag: \"$link\",\n\t\t\tattributes: {\n\t\t\t\tto: {type: \"string\", value: link}\n\t\t\t},\n\t\t\tchildren: [{\n\t\t\t\ttype: \"text\", text: text\n\t\t\t}]\n\t\t}];\n\t}\n};\n\n})();\n",
"title": "$:/core/modules/parsers/wikiparser/rules/prettylink.js",
"type": "application/javascript",
"module-type": "wikirule"
},
"$:/core/modules/parsers/wikiparser/rules/quoteblock.js": {
"text": "/*\\\ntitle: $:/core/modules/parsers/wikiparser/rules/quoteblock.js\ntype: application/javascript\nmodule-type: wikirule\n\nWiki text rule for quote blocks. For example:\n\n```\n\t<<<.optionalClass(es) optional cited from\n\ta quote\n\t<<<\n\t\n\t<<<.optionalClass(es)\n\ta quote\n\t<<< optional cited from\n```\n\nQuotes can be quoted by putting more <s\n\n```\n\t<<<\n\tQuote Level 1\n\t\n\t<<<<\n\tQuoteLevel 2\n\t<<<<\n\t\n\t<<<\n```\n\n\\*/\n(function(){\n\n/*jslint node: true, browser: true */\n/*global $tw: false */\n\"use strict\";\n\nexports.name = \"quoteblock\";\nexports.types = {block: true};\n\nexports.init = function(parser) {\n\tthis.parser = parser;\n\t// Regexp to match\n\tthis.matchRegExp = /(<<<+)/mg;\n};\n\nexports.parse = function() {\n\tvar classes = [\"tw-quote\"];\n\t// Get all the details of the match\n\tvar reEndString = \"^\" + this.match[1] + \"(?!<)\";\n\t// Move past the <s\n\tthis.parser.pos = this.matchRegExp.lastIndex;\n\t\n\t// Parse any classes, whitespace and then the optional cite itself\n\tclasses.push.apply(classes, this.parser.parseClasses());\n\tthis.parser.skipWhitespace({treatNewlinesAsNonWhitespace: true});\n\tvar cite = this.parser.parseInlineRun(/(\\r?\\n)/mg);\n\n\t// before handling the cite, parse the body of the quote\n\tvar tree= this.parser.parseBlocks(reEndString);\n\t// If we got a cite, put it before the text\n\tif(cite.length > 0) {\n\t\ttree.unshift({\n\t\t\ttype: \"element\",\n\t\t\ttag: \"cite\",\n\t\t\tchildren: cite\n\t\t});\n\t}\n\n\t// Parse any optional cite\n\tthis.parser.skipWhitespace({treatNewlinesAsNonWhitespace: true});\n\tvar cite = this.parser.parseInlineRun(/(\\r?\\n)/mg);\n\t// If we got a cite, push it\n\tif(cite.length > 0) {\n\t\ttree.push({\n\t\t\ttype: \"element\",\n\t\t\ttag: \"cite\",\n\t\t\tchildren: cite\n\t\t});\n\t}\n\n\t// Return the blockquote element\n\treturn [{\n\t\ttype: \"element\",\n\t\ttag: \"blockquote\",\n\t\tattributes: {\n\t\t\tclass: { type: \"string\", value: classes.join(\" \") },\n\t\t},\n\t\tchildren: tree\n\t}];\n};\n\n})();\n",
"title": "$:/core/modules/parsers/wikiparser/rules/quoteblock.js",
"type": "application/javascript",
"module-type": "wikirule"
},
"$:/core/modules/parsers/wikiparser/rules/rules.js": {
"text": "/*\\\ntitle: $:/core/modules/parsers/wikiparser/rules/rules.js\ntype: application/javascript\nmodule-type: wikirule\n\nWiki pragma rule for rules specifications\n\n```\n\\rules except ruleone ruletwo rulethree\n\\rules only ruleone ruletwo rulethree\n```\n\n\\*/\n(function(){\n\n/*jslint node: true, browser: true */\n/*global $tw: false */\n\"use strict\";\n\nexports.name = \"rules\";\nexports.types = {pragma: true};\n\n/*\nInstantiate parse rule\n*/\nexports.init = function(parser) {\n\tthis.parser = parser;\n\t// Regexp to match\n\tthis.matchRegExp = /^\\\\rules[^\\S\\n]/mg;\n};\n\n/*\nParse the most recent match\n*/\nexports.parse = function() {\n\t// Move past the pragma invocation\n\tthis.parser.pos = this.matchRegExp.lastIndex;\n\t// Parse whitespace delimited tokens terminated by a line break\n\tvar reMatch = /[^\\S\\n]*(\\S+)|(\\r?\\n)/mg,\n\t\ttokens = [];\n\treMatch.lastIndex = this.parser.pos;\n\tvar match = reMatch.exec(this.parser.source);\n\twhile(match && match.index === this.parser.pos) {\n\t\tthis.parser.pos = reMatch.lastIndex;\n\t\t// Exit if we've got the line break\n\t\tif(match[2]) {\n\t\t\tbreak;\n\t\t}\n\t\t// Process the token\n\t\tif(match[1]) {\n\t\t\ttokens.push(match[1]);\n\t\t}\n\t\t// Match the next token\n\t\tmatch = reMatch.exec(this.parser.source);\n\t}\n\t// Process the tokens\n\tif(tokens.length > 0) {\n\t\tthis.parser.amendRules(tokens[0],tokens.slice(1));\n\t}\n\t// No parse tree nodes to return\n\treturn [];\n};\n\n})();\n",
"title": "$:/core/modules/parsers/wikiparser/rules/rules.js",
"type": "application/javascript",
"module-type": "wikirule"
},
"$:/core/modules/parsers/wikiparser/rules/styleblock.js": {
"text": "/*\\\ntitle: $:/core/modules/parsers/wikiparser/rules/styleblock.js\ntype: application/javascript\nmodule-type: wikirule\n\nWiki text block rule for assigning styles and classes to paragraphs and other blocks. For example:\n\n```\n@@.myClass\n@@background-color:red;\nThis paragraph will have the CSS class `myClass`.\n\n* The `<ul>` around this list will also have the class `myClass`\n* List item 2\n\n@@\n```\n\nNote that classes and styles can be mixed subject to the rule that styles must precede classes. For example\n\n```\n@@.myFirstClass.mySecondClass\n@@width:100px;.myThirdClass\nThis is a paragraph\n@@\n```\n\n\\*/\n(function(){\n\n/*jslint node: true, browser: true */\n/*global $tw: false */\n\"use strict\";\n\nexports.name = \"styleblock\";\nexports.types = {block: true};\n\nexports.init = function(parser) {\n\tthis.parser = parser;\n\t// Regexp to match\n\tthis.matchRegExp = /@@((?:[^\\.\\r\\n\\s:]+:[^\\r\\n;]+;)+)?(?:\\.([^\\r\\n\\s]+))?\\r?\\n/mg;\n};\n\nexports.parse = function() {\n\tvar reEndString = \"^@@(?:\\\\r?\\\\n)?\";\n\tvar classes = [], styles = [];\n\tdo {\n\t\t// Get the class and style\n\t\tif(this.match[1]) {\n\t\t\tstyles.push(this.match[1]);\n\t\t}\n\t\tif(this.match[2]) {\n\t\t\tclasses.push(this.match[2].split(\".\").join(\" \"));\n\t\t}\n\t\t// Move past the match\n\t\tthis.parser.pos = this.matchRegExp.lastIndex;\n\t\t// Look for another line of classes and styles\n\t\tthis.match = this.matchRegExp.exec(this.parser.source);\n\t} while(this.match && this.match.index === this.parser.pos);\n\t// Parse the body\n\tvar tree = this.parser.parseBlocks(reEndString);\n\tfor(var t=0; t<tree.length; t++) {\n\t\tif(classes.length > 0) {\n\t\t\t$tw.utils.addClassToParseTreeNode(tree[t],classes.join(\" \"));\n\t\t}\n\t\tif(styles.length > 0) {\n\t\t\t$tw.utils.addAttributeToParseTreeNode(tree[t],\"style\",styles.join(\"\"));\n\t\t}\n\t}\n\treturn tree;\n};\n\n})();\n",
"title": "$:/core/modules/parsers/wikiparser/rules/styleblock.js",
"type": "application/javascript",
"module-type": "wikirule"
},
"$:/core/modules/parsers/wikiparser/rules/styleinline.js": {
"text": "/*\\\ntitle: $:/core/modules/parsers/wikiparser/rules/styleinline.js\ntype: application/javascript\nmodule-type: wikirule\n\nWiki text inline rule for assigning styles and classes to inline runs. For example:\n\n```\n@@.myClass This is some text with a class@@\n@@background-color:red;This is some text with a background colour@@\n@@width:100px;.myClass This is some text with a class and a width@@\n```\n\n\n\\*/\n(function(){\n\n/*jslint node: true, browser: true */\n/*global $tw: false */\n\"use strict\";\n\nexports.name = \"styleinline\";\nexports.types = {inline: true};\n\nexports.init = function(parser) {\n\tthis.parser = parser;\n\t// Regexp to match\n\tthis.matchRegExp = /@@((?:[^\\.\\r\\n\\s:]+:[^\\r\\n;]+;)+)?(\\.(?:[^\\r\\n\\s]+)\\s+)?/mg;\n};\n\nexports.parse = function() {\n\tvar reEnd = /@@/g;\n\t// Get the styles and class\n\tvar stylesString = this.match[1],\n\t\tclassString = this.match[2] ? this.match[2].split(\".\").join(\" \") : undefined;\n\t// Move past the match\n\tthis.parser.pos = this.matchRegExp.lastIndex;\n\t// Parse the run up to the terminator\n\tvar tree = this.parser.parseInlineRun(reEnd,{eatTerminator: true});\n\t// Return the classed span\n\tvar node = {\n\t\ttype: \"element\",\n\t\ttag: \"span\",\n\t\tattributes: {\n\t\t\t\"class\": {type: \"string\", value: \"tw-inline-style\"}\n\t\t},\n\t\tchildren: tree\n\t};\n\tif(classString) {\n\t\t$tw.utils.addClassToParseTreeNode(node,classString);\n\t}\n\tif(stylesString) {\n\t\t$tw.utils.addAttributeToParseTreeNode(node,\"style\",stylesString);\n\t}\n\treturn [node];\n};\n\n})();\n",
"title": "$:/core/modules/parsers/wikiparser/rules/styleinline.js",
"type": "application/javascript",
"module-type": "wikirule"
},
"$:/core/modules/parsers/wikiparser/rules/table.js": {
"text": "/*\\\ntitle: $:/core/modules/parsers/wikiparser/rules/table.js\ntype: application/javascript\nmodule-type: wikirule\n\nWiki text block rule for tables.\n\n\\*/\n(function(){\n\n/*jslint node: true, browser: true */\n/*global $tw: false */\n\"use strict\";\n\nexports.name = \"table\";\nexports.types = {block: true};\n\nexports.init = function(parser) {\n\tthis.parser = parser;\n\t// Regexp to match\n\tthis.matchRegExp = /^\\|(?:[^\\n]*)\\|(?:[fhck]?)\\r?(?:\\n|$)/mg;\n};\n\nvar processRow = function(prevColumns) {\n\tvar cellRegExp = /(?:\\|([^\\n\\|]*)\\|)|(\\|[fhck]?\\r?(?:\\n|$))/mg,\n\t\tcellTermRegExp = /((?:\\x20*)\\|)/mg,\n\t\ttree = [],\n\t\tcol = 0,\n\t\tcolSpanCount = 1,\n\t\tprevCell;\n\t// Match a single cell\n\tcellRegExp.lastIndex = this.parser.pos;\n\tvar cellMatch = cellRegExp.exec(this.parser.source);\n\twhile(cellMatch && cellMatch.index === this.parser.pos) {\n\t\tif(cellMatch[1] === \"~\") {\n\t\t\t// Rowspan\n\t\t\tvar last = prevColumns[col];\n\t\t\tif(last) {\n\t\t\t\tlast.rowSpanCount++;\n\t\t\t\t$tw.utils.addAttributeToParseTreeNode(last.element,\"rowspan\",last.rowSpanCount);\n\t\t\t\tvar vAlign = $tw.utils.getAttributeValueFromParseTreeNode(last.element,\"valign\",\"center\");\n\t\t\t\t$tw.utils.addAttributeToParseTreeNode(last.element,\"valign\",vAlign);\n\t\t\t\tif(colSpanCount > 1) {\n\t\t\t\t\t$tw.utils.addAttributeToParseTreeNode(last.element,\"colspan\",colSpanCount);\n\t\t\t\t\tcolSpanCount = 1;\n\t\t\t\t}\n\t\t\t}\n\t\t\t// Move to just before the `|` terminating the cell\n\t\t\tthis.parser.pos = cellRegExp.lastIndex - 1;\n\t\t} else if(cellMatch[1] === \">\") {\n\t\t\t// Colspan\n\t\t\tcolSpanCount++;\n\t\t\t// Move to just before the `|` terminating the cell\n\t\t\tthis.parser.pos = cellRegExp.lastIndex - 1;\n\t\t} else if(cellMatch[1] === \"<\" && prevCell) {\n\t\t\tcolSpanCount = 1 + $tw.utils.getAttributeValueFromParseTreeNode(prevCell,\"colspan\",1);\n\t\t\t$tw.utils.addAttributeToParseTreeNode(prevCell,\"colspan\",colSpanCount);\n\t\t\tcolSpanCount = 1;\n\t\t\t// Move to just before the `|` terminating the cell\n\t\t\tthis.parser.pos = cellRegExp.lastIndex - 1;\n\t\t} else if(cellMatch[2]) {\n\t\t\t// End of row\n\t\t\tif(prevCell && colSpanCount > 1) {\n\t\t\t\tif(prevCell.attributes && prevCell.attributes && prevCell.attributes.colspan) {\n\t\t\t\t\t\tcolSpanCount += prevCell.attributes.colspan.value;\n\t\t\t\t} else {\n\t\t\t\t\tcolSpanCount -= 1;\n\t\t\t\t}\n\t\t\t\t$tw.utils.addAttributeToParseTreeNode(prevCell,\"colspan\",colSpanCount);\n\t\t\t}\n\t\t\tthis.parser.pos = cellRegExp.lastIndex - 1;\n\t\t\tbreak;\n\t\t} else {\n\t\t\t// For ordinary cells, step beyond the opening `|`\n\t\t\tthis.parser.pos++;\n\t\t\t// Look for a space at the start of the cell\n\t\t\tvar spaceLeft = false,\n\t\t\t\tvAlign = null;\n\t\t\tif(this.parser.source.substr(this.parser.pos).search(/^\\^([^\\^]|\\^\\^)/) === 0) {\n\t\t\t\tvAlign = \"top\";\n\t\t\t} else if(this.parser.source.substr(this.parser.pos).search(/^,([^,]|,,)/) === 0) {\n\t\t\t\tvAlign = \"bottom\";\n\t\t\t}\n\t\t\tif(vAlign) {\n\t\t\t\tthis.parser.pos++;\n\t\t\t}\n\t\t\tvar chr = this.parser.source.substr(this.parser.pos,1);\n\t\t\twhile(chr === \" \") {\n\t\t\t\tspaceLeft = true;\n\t\t\t\tthis.parser.pos++;\n\t\t\t\tchr = this.parser.source.substr(this.parser.pos,1);\n\t\t\t}\n\t\t\t// Check whether this is a heading cell\n\t\t\tvar cell;\n\t\t\tif(chr === \"!\") {\n\t\t\t\tthis.parser.pos++;\n\t\t\t\tcell = {type: \"element\", tag: \"th\", children: []};\n\t\t\t} else {\n\t\t\t\tcell = {type: \"element\", tag: \"td\", children: []};\n\t\t\t}\n\t\t\ttree.push(cell);\n\t\t\t// Record information about this cell\n\t\t\tprevCell = cell;\n\t\t\tprevColumns[col] = {rowSpanCount:1,element:cell};\n\t\t\t// Check for a colspan\n\t\t\tif(colSpanCount > 1) {\n\t\t\t\t$tw.utils.addAttributeToParseTreeNode(cell,\"colspan\",colSpanCount);\n\t\t\t\tcolSpanCount = 1;\n\t\t\t}\n\t\t\t// Parse the cell\n\t\t\tcell.children = this.parser.parseInlineRun(cellTermRegExp,{eatTerminator: true});\n\t\t\t// Set the alignment for the cell\n\t\t\tif(vAlign) {\n\t\t\t\t$tw.utils.addAttributeToParseTreeNode(cell,\"valign\",vAlign);\n\t\t\t}\n\t\t\tif(this.parser.source.substr(this.parser.pos - 2,1) === \" \") { // spaceRight\n\t\t\t\t$tw.utils.addAttributeToParseTreeNode(cell,\"align\",spaceLeft ? \"center\" : \"left\");\n\t\t\t} else if(spaceLeft) {\n\t\t\t\t$tw.utils.addAttributeToParseTreeNode(cell,\"align\",\"right\");\n\t\t\t}\n\t\t\t// Move back to the closing `|`\n\t\t\tthis.parser.pos--;\n\t\t}\n\t\tcol++;\n\t\tcellRegExp.lastIndex = this.parser.pos;\n\t\tcellMatch = cellRegExp.exec(this.parser.source);\n\t}\n\treturn tree;\n};\n\nexports.parse = function() {\n\tvar rowContainerTypes = {\"c\":\"caption\", \"h\":\"thead\", \"\":\"tbody\", \"f\":\"tfoot\"},\n\t\ttable = {type: \"element\", tag: \"table\", children: []},\n\t\trowRegExp = /^\\|([^\\n]*)\\|([fhck]?)\\r?(?:\\n|$)/mg,\n\t\trowTermRegExp = /(\\|(?:[fhck]?)\\r?(?:\\n|$))/mg,\n\t\tprevColumns = [],\n\t\tcurrRowType,\n\t\trowContainer,\n\t\trowCount = 0;\n\t// Match the row\n\trowRegExp.lastIndex = this.parser.pos;\n\tvar rowMatch = rowRegExp.exec(this.parser.source);\n\twhile(rowMatch && rowMatch.index === this.parser.pos) {\n\t\tvar rowType = rowMatch[2];\n\t\t// Check if it is a class assignment\n\t\tif(rowType === \"k\") {\n\t\t\t$tw.utils.addClassToParseTreeNode(table,rowMatch[1]);\n\t\t\tthis.parser.pos = rowMatch.index + rowMatch[0].length;\n\t\t} else {\n\t\t\t// Otherwise, create a new row if this one is of a different type\n\t\t\tif(rowType !== currRowType) {\n\t\t\t\trowContainer = {type: \"element\", tag: rowContainerTypes[rowType], children: []};\n\t\t\t\ttable.children.push(rowContainer);\n\t\t\t\tcurrRowType = rowType;\n\t\t\t}\n\t\t\t// Is this a caption row?\n\t\t\tif(currRowType === \"c\") {\n\t\t\t\t// If so, move past the opening `|` of the row\n\t\t\t\tthis.parser.pos++;\n\t\t\t\t// Move the caption to the first row if it isn't already\n\t\t\t\tif(table.children.length !== 1) {\n\t\t\t\t\ttable.children.pop(); // Take rowContainer out of the children array\n\t\t\t\t\ttable.children.splice(0,0,rowContainer); // Insert it at the bottom\t\t\t\t\t\t\n\t\t\t\t}\n\t\t\t\t// Set the alignment - TODO: figure out why TW did this\n//\t\t\t\trowContainer.attributes.align = rowCount === 0 ? \"top\" : \"bottom\";\n\t\t\t\t// Parse the caption\n\t\t\t\trowContainer.children = this.parser.parseInlineRun(rowTermRegExp,{eatTerminator: true});\n\t\t\t} else {\n\t\t\t\t// Create the row\n\t\t\t\tvar theRow = {type: \"element\", tag: \"tr\", children: []};\n\t\t\t\t$tw.utils.addClassToParseTreeNode(theRow,rowCount%2 ? \"oddRow\" : \"evenRow\");\n\t\t\t\trowContainer.children.push(theRow);\n\t\t\t\t// Process the row\n\t\t\t\ttheRow.children = processRow.call(this,prevColumns);\n\t\t\t\tthis.parser.pos = rowMatch.index + rowMatch[0].length;\n\t\t\t\t// Increment the row count\n\t\t\t\trowCount++;\n\t\t\t}\n\t\t}\n\t\trowMatch = rowRegExp.exec(this.parser.source);\n\t}\n\treturn [table];\n};\n\n})();\n",
"title": "$:/core/modules/parsers/wikiparser/rules/table.js",
"type": "application/javascript",
"module-type": "wikirule"
},
"$:/core/modules/parsers/wikiparser/rules/transcludeblock.js": {
"text": "/*\\\ntitle: $:/core/modules/parsers/wikiparser/rules/transcludeblock.js\ntype: application/javascript\nmodule-type: wikirule\n\nWiki text rule for block-level transclusion. For example:\n\n```\n{{MyTiddler}}\n{{MyTiddler||TemplateTitle}}\n```\n\n\\*/\n(function(){\n\n/*jslint node: true, browser: true */\n/*global $tw: false */\n\"use strict\";\n\nexports.name = \"transcludeblock\";\nexports.types = {block: true};\n\nexports.init = function(parser) {\n\tthis.parser = parser;\n\t// Regexp to match\n\tthis.matchRegExp = /\\{\\{([^\\{\\}\\|]*)(?:\\|\\|([^\\|\\{\\}]+))?\\}\\}(?:\\r?\\n|$)/mg;\n};\n\nexports.parse = function() {\n\t// Move past the match\n\tthis.parser.pos = this.matchRegExp.lastIndex;\n\t// Move past the match\n\tthis.parser.pos = this.matchRegExp.lastIndex;\n\t// Get the match details\n\tvar template = $tw.utils.trim(this.match[2]),\n\t\ttextRef = $tw.utils.trim(this.match[1]);\n\t// Prepare the transclude widget\n\tvar transcludeNode = {\n\t\t\ttype: \"element\",\n\t\t\ttag: \"$transclude\",\n\t\t\tattributes: {},\n\t\t\tisBlock: true\n\t\t};\n\t// Prepare the tiddler widget\n\tif(textRef) {\n\t\tvar tr = $tw.utils.parseTextReference(textRef),\n\t\t\ttargetTitle = tr.title,\n\t\t\ttargetField = tr.field,\n\t\t\ttargetIndex = tr.index,\n\t\t\ttiddlerNode = {\n\t\t\t\ttype: \"element\",\n\t\t\t\ttag: \"$tiddler\",\n\t\t\t\tattributes: {\n\t\t\t\t\ttiddler: {type: \"string\", value: targetTitle}\n\t\t\t\t},\n\t\t\t\tisBlock: true,\n\t\t\t\tchildren: [transcludeNode]\n\t\t\t};\n\t}\n\tif(template) {\n\t\ttranscludeNode.attributes.tiddler = {type: \"string\", value: template};\n\t\tif(textRef) {\n\t\t\treturn [tiddlerNode];\n\t\t} else {\n\t\t\treturn [transcludeNode];\n\t\t}\n\t} else {\n\t\tif(textRef) {\n\t\t\ttranscludeNode.attributes.tiddler = {type: \"string\", value: targetTitle};\n\t\t\tif(targetField) {\n\t\t\t\ttranscludeNode.attributes.field = {type: \"string\", value: targetField};\n\t\t\t}\n\t\t\tif(targetIndex) {\n\t\t\t\ttranscludeNode.attributes.index = {type: \"string\", value: targetIndex};\n\t\t\t}\n\t\t\treturn [tiddlerNode];\n\t\t} else {\n\t\t\treturn [transcludeNode];\n\t\t}\n\t}\n};\n\n})();\n",
"title": "$:/core/modules/parsers/wikiparser/rules/transcludeblock.js",
"type": "application/javascript",
"module-type": "wikirule"
},
"$:/core/modules/parsers/wikiparser/rules/transcludeinline.js": {
"text": "/*\\\ntitle: $:/core/modules/parsers/wikiparser/rules/transcludeinline.js\ntype: application/javascript\nmodule-type: wikirule\n\nWiki text rule for inline-level transclusion. For example:\n\n```\n{{MyTiddler}}\n{{MyTiddler||TemplateTitle}}\n```\n\n\\*/\n(function(){\n\n/*jslint node: true, browser: true */\n/*global $tw: false */\n\"use strict\";\n\nexports.name = \"transcludeinline\";\nexports.types = {inline: true};\n\nexports.init = function(parser) {\n\tthis.parser = parser;\n\t// Regexp to match\n\tthis.matchRegExp = /\\{\\{([^\\{\\}\\|]*)(?:\\|\\|([^\\|\\{\\}]+))?\\}\\}/mg;\n};\n\nexports.parse = function() {\n\t// Move past the match\n\tthis.parser.pos = this.matchRegExp.lastIndex;\n\t// Get the match details\n\tvar template = $tw.utils.trim(this.match[2]),\n\t\ttextRef = $tw.utils.trim(this.match[1]);\n\t// Prepare the transclude widget\n\tvar transcludeNode = {\n\t\t\ttype: \"element\",\n\t\t\ttag: \"$transclude\",\n\t\t\tattributes: {}\n\t\t};\n\t// Prepare the tiddler widget\n\tif(textRef) {\n\t\tvar tr = $tw.utils.parseTextReference(textRef),\n\t\t\ttargetTitle = tr.title,\n\t\t\ttargetField = tr.field,\n\t\t\ttargetIndex = tr.index,\n\t\t\ttiddlerNode = {\n\t\t\t\ttype: \"element\",\n\t\t\t\ttag: \"$tiddler\",\n\t\t\t\tattributes: {\n\t\t\t\t\ttiddler: {type: \"string\", value: targetTitle}\n\t\t\t\t},\n\t\t\t\tchildren: [transcludeNode]\n\t\t\t};\n\t}\n\tif(template) {\n\t\ttranscludeNode.attributes.tiddler = {type: \"string\", value: template};\n\t\tif(textRef) {\n\t\t\treturn [tiddlerNode];\n\t\t} else {\n\t\t\treturn [transcludeNode];\n\t\t}\n\t} else {\n\t\tif(textRef) {\n\t\t\ttranscludeNode.attributes.tiddler = {type: \"string\", value: targetTitle};\n\t\t\tif(targetField) {\n\t\t\t\ttranscludeNode.attributes.field = {type: \"string\", value: targetField};\n\t\t\t}\n\t\t\tif(targetIndex) {\n\t\t\t\ttranscludeNode.attributes.index = {type: \"string\", value: targetIndex};\n\t\t\t}\n\t\t\treturn [tiddlerNode];\n\t\t} else {\n\t\t\treturn [transcludeNode];\n\t\t}\n\t}\n};\n\n})();\n",
"title": "$:/core/modules/parsers/wikiparser/rules/transcludeinline.js",
"type": "application/javascript",
"module-type": "wikirule"
},
"$:/core/modules/parsers/wikiparser/rules/typedblock.js": {
"text": "/*\\\ntitle: $:/core/modules/parsers/wikiparser/rules/typedblock.js\ntype: application/javascript\nmodule-type: wikirule\n\nWiki text rule for typed blocks. For example:\n\n```\n$$$.js\nThis will be rendered as JavaScript\n$$$\n\n$$$.svg\n<svg xmlns=\"http://www.w3.org/2000/svg\" width=\"150\" height=\"100\">\n <circle cx=\"100\" cy=\"50\" r=\"40\" stroke=\"black\" stroke-width=\"2\" fill=\"red\" />\n</svg>\n$$$\n\n$$$text/vnd.tiddlywiki>text/html\nThis will be rendered as an //HTML representation// of WikiText\n$$$\n```\n\n\\*/\n(function(){\n\n/*jslint node: true, browser: true */\n/*global $tw: false */\n\"use strict\";\n\nvar widget = require(\"$:/core/modules/widgets/widget.js\");\n\nexports.name = \"typedblock\";\nexports.types = {block: true};\n\nexports.init = function(parser) {\n\tthis.parser = parser;\n\t// Regexp to match\n\tthis.matchRegExp = /\\$\\$\\$([^ >\\r\\n]*)(?: *> *([^ \\r\\n]+))?\\r?\\n/mg;\n};\n\nexports.parse = function() {\n\tvar reEnd = /\\r?\\n\\$\\$\\$\\r?(?:\\n|$)/mg;\n\t// Save the type\n\tvar parseType = this.match[1],\n\t\trenderType = this.match[2];\n\t// Move past the match\n\tthis.parser.pos = this.matchRegExp.lastIndex;\n\t// Look for the end of the block\n\treEnd.lastIndex = this.parser.pos;\n\tvar match = reEnd.exec(this.parser.source),\n\t\ttext;\n\t// Process the block\n\tif(match) {\n\t\ttext = this.parser.source.substring(this.parser.pos,match.index);\n\t\tthis.parser.pos = match.index + match[0].length;\n\t} else {\n\t\ttext = this.parser.source.substr(this.parser.pos);\n\t\tthis.parser.pos = this.parser.sourceLength;\n\t}\n\t// Parse the block according to the specified type\n\tvar parser = this.parser.wiki.parseText(parseType,text,{defaultType: \"text/plain\"});\n\t// If there's no render type, just return the parse tree\n\tif(!renderType) {\n\t\treturn parser.tree;\n\t} else {\n\t\t// Otherwise, render to the rendertype and return in a <PRE> tag\n\t\tvar widgetNode = this.parser.wiki.makeWidget(parser),\n\t\t\tcontainer = $tw.fakeDocument.createElement(\"div\");\n\t\twidgetNode.render(container,null);\n\t\tvar text = renderType === \"text/html\" ? container.innerHTML : container.textContent;\n\t\treturn [{\n\t\t\ttype: \"element\",\n\t\t\ttag: \"pre\",\n\t\t\tchildren: [{\n\t\t\t\ttype: \"text\",\n\t\t\t\ttext: text\n\t\t\t}]\n\t\t}];\n\t}\n};\n\n})();\n",
"title": "$:/core/modules/parsers/wikiparser/rules/typedblock.js",
"type": "application/javascript",
"module-type": "wikirule"
},
"$:/core/modules/parsers/wikiparser/rules/wikilink.js": {
"text": "/*\\\ntitle: $:/core/modules/parsers/wikiparser/rules/wikilink.js\ntype: application/javascript\nmodule-type: wikirule\n\nWiki text inline rule for wiki links. For example:\n\n```\nAWikiLink\nAnotherLink\n~SuppressedLink\n```\n\nPrecede a camel case word with `~` to prevent it from being recognised as a link.\n\n\\*/\n(function(){\n\n/*jslint node: true, browser: true */\n/*global $tw: false */\n\"use strict\";\n\nexports.name = \"wikilink\";\nexports.types = {inline: true};\n\nvar textPrimitives = {\n\tupperLetter: \"[A-Z\\u00c0-\\u00de\\u0150\\u0170]\",\n\tlowerLetter: \"[a-z0-9_\\\\-\\u00df-\\u00ff\\u0151\\u0171]\",\n\tanyLetter: \"[A-Za-z0-9_\\\\-\\u00c0-\\u00de\\u00df-\\u00ff\\u0150\\u0170\\u0151\\u0171]\",\n\tanyLetterStrict: \"[A-Za-z0-9\\u00c0-\\u00de\\u00df-\\u00ff\\u0150\\u0170\\u0151\\u0171]\"\n};\n\ntextPrimitives.unWikiLink = \"~\";\ntextPrimitives.wikiLink = textPrimitives.upperLetter + \"+\" +\n\ttextPrimitives.lowerLetter + \"+\" +\n\ttextPrimitives.upperLetter +\n\ttextPrimitives.anyLetter + \"*\";\n\nexports.init = function(parser) {\n\tthis.parser = parser;\n\t// Regexp to match\n\tthis.matchRegExp = new RegExp(textPrimitives.unWikiLink + \"?\" + textPrimitives.wikiLink,\"mg\");\n};\n\n/*\nParse the most recent match\n*/\nexports.parse = function() {\n\t// Get the details of the match\n\tvar linkText = this.match[0];\n\t// Move past the macro call\n\tthis.parser.pos = this.matchRegExp.lastIndex;\n\t// If the link starts with the unwikilink character then just output it as plain text\n\tif(linkText.substr(0,1) === textPrimitives.unWikiLink) {\n\t\treturn [{type: \"text\", text: linkText.substr(1)}];\n\t}\n\t// If the link has been preceded with a letter then don't treat it as a link\n\tif(this.match.index > 0) {\n\t\tvar preRegExp = new RegExp(textPrimitives.anyLetterStrict,\"mg\");\n\t\tpreRegExp.lastIndex = this.match.index-1;\n\t\tvar preMatch = preRegExp.exec(this.parser.source);\n\t\tif(preMatch && preMatch.index === this.match.index-1) {\n\t\t\treturn [{type: \"text\", text: linkText}];\n\t\t}\n\t}\n\treturn [{\n\t\ttype: \"element\",\n\t\ttag: \"$link\",\n\t\tattributes: {\n\t\t\tto: {type: \"string\", value: linkText}\n\t\t},\n\t\tchildren: [{\n\t\t\ttype: \"text\",\n\t\t\ttext: linkText\n\t\t}]\n\t}];\n};\n\n})();\n",
"title": "$:/core/modules/parsers/wikiparser/rules/wikilink.js",
"type": "application/javascript",
"module-type": "wikirule"
},
"$:/core/modules/parsers/wikiparser/wikiparser.js": {
"text": "/*\\\ntitle: $:/core/modules/parsers/wikiparser/wikiparser.js\ntype: application/javascript\nmodule-type: parser\n\nThe wiki text parser processes blocks of source text into a parse tree.\n\nThe parse tree is made up of nested arrays of these JavaScript objects:\n\n\t{type: \"element\", tag: <string>, attributes: {}, children: []} - an HTML element\n\t{type: \"text\", text: <string>} - a text node\n\t{type: \"entity\", value: <string>} - an entity\n\t{type: \"raw\", html: <string>} - raw HTML\n\nAttributes are stored as hashmaps of the following objects:\n\n\t{type: \"string\", value: <string>} - literal string\n\t{type: \"indirect\", textReference: <textReference>} - indirect through a text reference\n\n\\*/\n(function(){\n\n/*jslint node: true, browser: true */\n/*global $tw: false */\n\"use strict\";\n\nvar WikiParser = function(type,text,options) {\n\tthis.wiki = options.wiki;\n\t// Initialise the classes if we don't have them already\n\tif(!this.pragmaRuleClasses) {\n\t\tWikiParser.prototype.pragmaRuleClasses = $tw.modules.createClassesFromModules(\"wikirule\",\"pragma\",$tw.WikiRuleBase);\n\t}\n\tif(!this.blockRuleClasses) {\n\t\tWikiParser.prototype.blockRuleClasses = $tw.modules.createClassesFromModules(\"wikirule\",\"block\",$tw.WikiRuleBase);\n\t}\n\tif(!this.inlineRuleClasses) {\n\t\tWikiParser.prototype.inlineRuleClasses = $tw.modules.createClassesFromModules(\"wikirule\",\"inline\",$tw.WikiRuleBase);\n\t}\n\t// Save the parse text\n\tthis.type = type || \"text/vnd.tiddlywiki\";\n\tthis.source = text || \"\";\n\tthis.sourceLength = this.source.length;\n\t// Set current parse position\n\tthis.pos = 0;\n\t// Instantiate the pragma parse rules\n\tthis.pragmaRules = this.instantiateRules(this.pragmaRuleClasses,\"pragma\",0);\n\t// Instantiate the parser block and inline rules\n\tthis.blockRules = this.instantiateRules(this.blockRuleClasses,\"block\",0);\n\tthis.inlineRules = this.instantiateRules(this.inlineRuleClasses,\"inline\",0);\n\t// Parse any pragmas\n\tthis.tree = this.parsePragmas();\n\t// Parse the text into inline runs or blocks\n\tif(options.parseAsInline) {\n\t\tthis.tree.push.apply(this.tree,this.parseInlineRun());\n\t} else {\n\t\tthis.tree.push.apply(this.tree,this.parseBlocks());\n\t}\n\t// Return the parse tree\n};\n\n/*\nInstantiate an array of parse rules\n*/\nWikiParser.prototype.instantiateRules = function(classes,type,startPos) {\n\tvar rulesInfo = [],\n\t\tself = this;\n\t$tw.utils.each(classes,function(RuleClass) {\n\t\t// Instantiate the rule\n\t\tvar rule = new RuleClass(self);\n\t\trule.is = {};\n\t\trule.is[type] = true;\n\t\trule.init(self);\n\t\tvar matchIndex = rule.findNextMatch(startPos);\n\t\tif(matchIndex !== undefined) {\n\t\t\trulesInfo.push({\n\t\t\t\trule: rule,\n\t\t\t\tmatchIndex: matchIndex\n\t\t\t});\n\t\t}\n\t});\n\treturn rulesInfo;\n};\n\n/*\nSkip any whitespace at the current position. Options are:\n\ttreatNewlinesAsNonWhitespace: true if newlines are NOT to be treated as whitespace\n*/\nWikiParser.prototype.skipWhitespace = function(options) {\n\toptions = options || {};\n\tvar whitespaceRegExp = options.treatNewlinesAsNonWhitespace ? /([^\\S\\n]+)/mg : /(\\s+)/mg;\n\twhitespaceRegExp.lastIndex = this.pos;\n\tvar whitespaceMatch = whitespaceRegExp.exec(this.source);\n\tif(whitespaceMatch && whitespaceMatch.index === this.pos) {\n\t\tthis.pos = whitespaceRegExp.lastIndex;\n\t}\n};\n\n/*\nGet the next match out of an array of parse rule instances\n*/\nWikiParser.prototype.findNextMatch = function(rules,startPos) {\n\t// Find the best matching rule by finding the closest match position\n\tvar matchingRule = undefined,\n\t\tmatchingRulePos = this.sourceLength;\n\t// Step through each rule\n\tfor(var t=0; t<rules.length; t++) {\n\t\tvar ruleInfo = rules[t];\n\t\t// Ask the rule to get the next match if we've moved past the current one\n\t\tif(ruleInfo.matchIndex !== undefined && ruleInfo.matchIndex < startPos) {\n\t\t\truleInfo.matchIndex = ruleInfo.rule.findNextMatch(startPos);\n\t\t}\n\t\t// Adopt this match if it's closer than the current best match\n\t\tif(ruleInfo.matchIndex !== undefined && ruleInfo.matchIndex <= matchingRulePos) {\n\t\t\tmatchingRule = ruleInfo;\n\t\t\tmatchingRulePos = ruleInfo.matchIndex;\n\t\t}\n\t}\n\treturn matchingRule;\n};\n\n/*\nParse any pragmas at the beginning of a block of parse text\n*/\nWikiParser.prototype.parsePragmas = function() {\n\tvar tree = [];\n\twhile(true) {\n\t\t// Skip whitespace\n\t\tthis.skipWhitespace();\n\t\t// Check for the end of the text\n\t\tif(this.pos >= this.sourceLength) {\n\t\t\tbreak;\n\t\t}\n\t\t// Check if we've arrived at a pragma rule match\n\t\tvar nextMatch = this.findNextMatch(this.pragmaRules,this.pos);\n\t\t// If not, just exit\n\t\tif(!nextMatch || nextMatch.matchIndex !== this.pos) {\n\t\t\tbreak;\n\t\t}\n\t\t// Process the pragma rule\n\t\ttree.push.apply(tree,nextMatch.rule.parse());\n\t}\n\treturn tree;\n};\n\n/*\nParse a block from the current position\n\tterminatorRegExpString: optional regular expression string that identifies the end of plain paragraphs. Must not include capturing parenthesis\n*/\nWikiParser.prototype.parseBlock = function(terminatorRegExpString) {\n\tvar terminatorRegExp = terminatorRegExpString ? new RegExp(\"(\" + terminatorRegExpString + \"|\\\\r?\\\\n\\\\r?\\\\n)\",\"mg\") : /(\\r?\\n\\r?\\n)/mg;\n\tthis.skipWhitespace();\n\tif(this.pos >= this.sourceLength) {\n\t\treturn [];\n\t}\n\t// Look for a block rule that applies at the current position\n\tvar nextMatch = this.findNextMatch(this.blockRules,this.pos);\n\tif(nextMatch && nextMatch.matchIndex === this.pos) {\n\t\treturn nextMatch.rule.parse();\n\t}\n\t// Treat it as a paragraph if we didn't find a block rule\n\treturn [{type: \"element\", tag: \"p\", children: this.parseInlineRun(terminatorRegExp)}];\n};\n\n/*\nParse a series of blocks of text until a terminating regexp is encountered or the end of the text\n\tterminatorRegExpString: terminating regular expression\n*/\nWikiParser.prototype.parseBlocks = function(terminatorRegExpString) {\n\tif(terminatorRegExpString) {\n\t\treturn this.parseBlocksTerminated(terminatorRegExpString);\n\t} else {\n\t\treturn this.parseBlocksUnterminated();\n\t}\n};\n\n/*\nParse a block from the current position to the end of the text\n*/\nWikiParser.prototype.parseBlocksUnterminated = function() {\n\tvar tree = [];\n\twhile(this.pos < this.sourceLength) {\n\t\ttree.push.apply(tree,this.parseBlock());\n\t}\n\treturn tree;\n};\n\n/*\nParse blocks of text until a terminating regexp is encountered\n*/\nWikiParser.prototype.parseBlocksTerminated = function(terminatorRegExpString) {\n\tvar terminatorRegExp = new RegExp(\"(\" + terminatorRegExpString + \")\",\"mg\"),\n\t\ttree = [];\n\t// Skip any whitespace\n\tthis.skipWhitespace();\n\t// Check if we've got the end marker\n\tterminatorRegExp.lastIndex = this.pos;\n\tvar match = terminatorRegExp.exec(this.source);\n\t// Parse the text into blocks\n\twhile(this.pos < this.sourceLength && !(match && match.index === this.pos)) {\n\t\tvar blocks = this.parseBlock(terminatorRegExpString);\n\t\ttree.push.apply(tree,blocks);\n\t\t// Skip any whitespace\n\t\tthis.skipWhitespace();\n\t\t// Check if we've got the end marker\n\t\tterminatorRegExp.lastIndex = this.pos;\n\t\tmatch = terminatorRegExp.exec(this.source);\n\t}\n\tif(match && match.index === this.pos) {\n\t\tthis.pos = match.index + match[0].length;\n\t}\n\treturn tree;\n};\n\n/*\nParse a run of text at the current position\n\tterminatorRegExp: a regexp at which to stop the run\n\toptions: see below\nOptions available:\n\teatTerminator: move the parse position past any encountered terminator (default false)\n*/\nWikiParser.prototype.parseInlineRun = function(terminatorRegExp,options) {\n\tif(terminatorRegExp) {\n\t\treturn this.parseInlineRunTerminated(terminatorRegExp,options);\n\t} else {\n\t\treturn this.parseInlineRunUnterminated(options);\n\t}\n};\n\nWikiParser.prototype.parseInlineRunUnterminated = function(options) {\n\tvar tree = [];\n\t// Find the next occurrence of an inline rule\n\tvar nextMatch = this.findNextMatch(this.inlineRules,this.pos);\n\t// Loop around the matches until we've reached the end of the text\n\twhile(this.pos < this.sourceLength && nextMatch) {\n\t\t// Process the text preceding the run rule\n\t\tif(nextMatch.matchIndex > this.pos) {\n\t\t\ttree.push({type: \"text\", text: this.source.substring(this.pos,nextMatch.matchIndex)});\n\t\t\tthis.pos = nextMatch.matchIndex;\n\t\t}\n\t\t// Process the run rule\n\t\ttree.push.apply(tree,nextMatch.rule.parse());\n\t\t// Look for the next run rule\n\t\tnextMatch = this.findNextMatch(this.inlineRules,this.pos);\n\t}\n\t// Process the remaining text\n\tif(this.pos < this.sourceLength) {\n\t\ttree.push({type: \"text\", text: this.source.substr(this.pos)});\n\t}\n\tthis.pos = this.sourceLength;\n\treturn tree;\n};\n\nWikiParser.prototype.parseInlineRunTerminated = function(terminatorRegExp,options) {\n\toptions = options || {};\n\tvar tree = [];\n\t// Find the next occurrence of the terminator\n\tterminatorRegExp.lastIndex = this.pos;\n\tvar terminatorMatch = terminatorRegExp.exec(this.source);\n\t// Find the next occurrence of a inlinerule\n\tvar inlineRuleMatch = this.findNextMatch(this.inlineRules,this.pos);\n\t// Loop around until we've reached the end of the text\n\twhile(this.pos < this.sourceLength && (terminatorMatch || inlineRuleMatch)) {\n\t\t// Return if we've found the terminator, and it precedes any inline rule match\n\t\tif(terminatorMatch) {\n\t\t\tif(!inlineRuleMatch || inlineRuleMatch.matchIndex >= terminatorMatch.index) {\n\t\t\t\tif(terminatorMatch.index > this.pos) {\n\t\t\t\t\ttree.push({type: \"text\", text: this.source.substring(this.pos,terminatorMatch.index)});\n\t\t\t\t}\n\t\t\t\tthis.pos = terminatorMatch.index;\n\t\t\t\tif(options.eatTerminator) {\n\t\t\t\t\tthis.pos += terminatorMatch[0].length;\n\t\t\t\t}\n\t\t\t\treturn tree;\n\t\t\t}\n\t\t}\n\t\t// Process any inline rule, along with the text preceding it\n\t\tif(inlineRuleMatch) {\n\t\t\t// Preceding text\n\t\t\tif(inlineRuleMatch.matchIndex > this.pos) {\n\t\t\t\ttree.push({type: \"text\", text: this.source.substring(this.pos,inlineRuleMatch.matchIndex)});\n\t\t\t\tthis.pos = inlineRuleMatch.matchIndex;\n\t\t\t}\n\t\t\t// Process the inline rule\n\t\t\ttree.push.apply(tree,inlineRuleMatch.rule.parse());\n\t\t\t// Look for the next inline rule\n\t\t\tinlineRuleMatch = this.findNextMatch(this.inlineRules,this.pos);\n\t\t\t// Look for the next terminator match\n\t\t\tterminatorRegExp.lastIndex = this.pos;\n\t\t\tterminatorMatch = terminatorRegExp.exec(this.source);\n\t\t}\n\t}\n\t// Process the remaining text\n\tif(this.pos < this.sourceLength) {\n\t\ttree.push({type: \"text\", text: this.source.substr(this.pos)});\n\t}\n\tthis.pos = this.sourceLength;\n\treturn tree;\n};\n\n/*\nParse zero or more class specifiers `.classname`\n*/\nWikiParser.prototype.parseClasses = function() {\n\tvar classRegExp = /\\.([^\\s\\.]+)/mg,\n\t\tclassNames = [];\n\tclassRegExp.lastIndex = this.pos;\n\tvar match = classRegExp.exec(this.source);\n\twhile(match && match.index === this.pos) {\n\t\tthis.pos = match.index + match[0].length;\n\t\tclassNames.push(match[1]);\n\t\tvar match = classRegExp.exec(this.source);\n\t}\n\treturn classNames;\n};\n\n/*\nAmend the rules used by this instance of the parser\n\ttype: `only` keeps just the named rules, `except` keeps all but the named rules\n\tnames: array of rule names\n*/\nWikiParser.prototype.amendRules = function(type,names) {\n\tnames = names || [];\n\t// Define the filter function\n\tvar keepFilter;\n\tif(type === \"only\") {\n\t\tkeepFilter = function(name) {\n\t\t\treturn names.indexOf(name) !== -1;\n\t\t};\n\t} else if(type === \"except\") {\n\t\tkeepFilter = function(name) {\n\t\t\treturn names.indexOf(name) === -1;\n\t\t};\n\t} else {\n\t\treturn;\n\t}\n\t// Define a function to process each of our rule arrays\n\tvar processRuleArray = function(ruleArray) {\n\t\tfor(var t=ruleArray.length-1; t>=0; t--) {\n\t\t\tif(!keepFilter(ruleArray[t].rule.name)) {\n\t\t\t\truleArray.splice(t,1);\n\t\t\t}\n\t\t}\n\t};\n\t// Process each rule array\n\tprocessRuleArray(this.pragmaRules);\n\tprocessRuleArray(this.blockRules);\n\tprocessRuleArray(this.inlineRules);\n}\n\nexports[\"text/vnd.tiddlywiki\"] = WikiParser;\n\n})();\n\n",
"title": "$:/core/modules/parsers/wikiparser/wikiparser.js",
"type": "application/javascript",
"module-type": "parser"
},
"$:/core/modules/parsers/wikiparser/rules/wikirulebase.js": {
"text": "/*\\\ntitle: $:/core/modules/parsers/wikiparser/rules/wikirulebase.js\ntype: application/javascript\nmodule-type: global\n\nBase class for wiki parser rules\n\n\\*/\n(function(){\n\n/*jslint node: true, browser: true */\n/*global $tw: false */\n\"use strict\";\n\n/*\nThis constructor is always overridden with a blank constructor, and so shouldn't be used\n*/\nvar WikiRuleBase = function() {\n};\n\n/*\nTo be overridden by individual rules\n*/\nWikiRuleBase.prototype.init = function(parser) {\n\tthis.parser = parser;\n};\n\n/*\nDefault implementation of findNextMatch uses RegExp matching\n*/\nWikiRuleBase.prototype.findNextMatch = function(startPos) {\n\tthis.matchRegExp.lastIndex = startPos;\n\tthis.match = this.matchRegExp.exec(this.parser.source);\n\treturn this.match ? this.match.index : undefined;\n};\n\nexports.WikiRuleBase = WikiRuleBase;\n\n})();\n",
"title": "$:/core/modules/parsers/wikiparser/rules/wikirulebase.js",
"type": "application/javascript",
"module-type": "global"
},
"$:/core/modules/pluginswitcher.js": {
"text": "/*\\\ntitle: $:/core/modules/pluginswitcher.js\ntype: application/javascript\nmodule-type: global\n\nManages switching plugins for themes and languages.\n\n\\*/\n(function(){\n\n/*jslint node: true, browser: true */\n/*global $tw: false */\n\"use strict\";\n\n/*\noptions:\nwiki: wiki store to be used\npluginType: type of plugin to be switched\ncontrollerTitle: title of tiddler used to control switching of this resource\ndefaultPlugins: array of default plugins to be used if nominated plugin isn't found\n*/\nfunction PluginSwitcher(options) {\n\tthis.wiki = options.wiki;\n\tthis.pluginType = options.pluginType;\n\tthis.controllerTitle = options.controllerTitle;\n\tthis.defaultPlugins = options.defaultPlugins || [];\n\t// Switch to the current plugin\n\tthis.switchPlugins();\n\t// Listen for changes to the selected plugin\n\tvar self = this;\n\tthis.wiki.addEventListener(\"change\",function(changes) {\n\t\tif($tw.utils.hop(changes,self.controllerTitle)) {\n\t\t\tself.switchPlugins();\n\t\t}\n\t});\n}\n\nPluginSwitcher.prototype.switchPlugins = function() {\n\t// Get the name of the current theme\n\tvar selectedPluginTitle = this.wiki.getTiddlerText(this.controllerTitle);\n\t// If it doesn't exist, then fallback to one of the default themes\n\tvar index = 0;\n\twhile(!this.wiki.getTiddler(selectedPluginTitle) && index < this.defaultPlugins.length) {\n\t\tselectedPluginTitle = this.defaultPlugins[index++];\n\t}\n\t// Accumulate the titles of the plugins that we need to load\n\tvar plugins = [],\n\t\tself = this,\n\t\taccumulatePlugin = function(title) {\n\t\t\tvar tiddler = self.wiki.getTiddler(title);\n\t\t\tif(tiddler && tiddler.isPlugin() && plugins.indexOf(title) === -1) {\n\t\t\t\tplugins.push(title);\n\t\t\t\tvar pluginInfo = JSON.parse(self.wiki.getTiddlerText(title)),\n\t\t\t\t\tdependents = $tw.utils.parseStringArray(tiddler.fields.dependents || \"\");\n\t\t\t\t$tw.utils.each(dependents,function(title) {\n\t\t\t\t\taccumulatePlugin(title);\n\t\t\t\t});\n\t\t\t}\n\t\t};\n\taccumulatePlugin(selectedPluginTitle);\n\t// Unregister any existing theme tiddlers\n\tvar unregisteredTiddlers = $tw.wiki.unregisterPluginTiddlers(this.pluginType);\n\t// Accumulate the titles of shadow tiddlers that have changed as a result of this switch\n\tvar changedTiddlers = {};\n\tthis.wiki.eachShadow(function(tiddler,title) {\n\t\tvar source = self.wiki.getShadowSource(title);\n\t\tif(unregisteredTiddlers.indexOf(source) !== -1) {\n\t\t\tchangedTiddlers[title] = true; // isDeleted?\n\t\t}\n\t});\n\t// Register any new theme tiddlers\n\tvar registeredTiddlers = $tw.wiki.registerPluginTiddlers(this.pluginType,plugins);\n\t// Unpack the current theme tiddlers\n\t$tw.wiki.unpackPluginTiddlers();\n\t// Accumulate the affected shadow tiddlers\n\tthis.wiki.eachShadow(function(tiddler,title) {\n\t\tvar source = self.wiki.getShadowSource(title);\n\t\tif(registeredTiddlers.indexOf(source) !== -1) {\n\t\t\tchangedTiddlers[title] = false; // isDeleted?\n\t\t}\n\t});\n\t// Issue change events for the modified tiddlers\n\t$tw.utils.each(changedTiddlers,function(status,title) {\n\t\tself.wiki.enqueueTiddlerEvent(title,status);\n\t});\n};\n\nexports.PluginSwitcher = PluginSwitcher;\n\n})();\n",
"title": "$:/core/modules/pluginswitcher.js",
"type": "application/javascript",
"module-type": "global"
},
"$:/core/modules/savers/andtidwiki.js": {
"text": "/*\\\ntitle: $:/core/modules/savers/andtidwiki.js\ntype: application/javascript\nmodule-type: saver\n\nHandles saving changes via the AndTidWiki Android app\n\n\\*/\n(function(){\n\n/*jslint node: true, browser: true */\n/*global $tw: false, netscape: false, Components: false */\n\"use strict\";\n\nvar AndTidWiki = function(wiki) {\n};\n\nAndTidWiki.prototype.save = function(text,method,callback) {\n\t// Get the pathname of this document\n\tvar pathname = decodeURIComponent(document.location.toString());\n\t// Strip the file://\n\tif(pathname.indexOf(\"file://\") === 0) {\n\t\tpathname = pathname.substr(7);\n\t}\n\t// Strip any query or location part\n\tvar p = pathname.indexOf(\"?\");\n\tif(p !== -1) {\n\t\tpathname = pathname.substr(0,p);\n\t}\n\tp = pathname.indexOf(\"#\");\n\tif(p !== -1) {\n\t\tpathname = pathname.substr(0,p);\n\t}\n\t// Save the file\n\twindow.twi.saveFile(pathname,text)\n\t// Call the callback\n\tcallback(null);\n\treturn true;\n};\n\n/*\nInformation about this saver\n*/\nAndTidWiki.prototype.info = {\n\tname: \"andtidwiki\",\n\tpriority: 1600,\n\tcapabilities: [\"save\", \"autosave\"]\n};\n\n/*\nStatic method that returns true if this saver is capable of working\n*/\nexports.canSave = function(wiki) {\n\treturn !!window.twi && !!window.twi.saveFile;\n};\n\n/*\nCreate an instance of this saver\n*/\nexports.create = function(wiki) {\n\treturn new AndTidWiki(wiki);\n};\n\n})();\n",
"title": "$:/core/modules/savers/andtidwiki.js",
"type": "application/javascript",
"module-type": "saver"
},
"$:/core/modules/savers/download.js": {
"text": "/*\\\ntitle: $:/core/modules/savers/download.js\ntype: application/javascript\nmodule-type: saver\n\nHandles saving changes via HTML5's download APIs\n\n\\*/\n(function(){\n\n/*jslint node: true, browser: true */\n/*global $tw: false */\n\"use strict\";\n\n/*\nSelect the appropriate saver module and set it up\n*/\nvar DownloadSaver = function(wiki) {\n};\n\nDownloadSaver.prototype.save = function(text,method,callback) {\n\t// Get the current filename\n\tvar filename = \"tiddlywiki.html\",\n\t\tp = document.location.pathname.lastIndexOf(\"/\");\n\tif(p !== -1) {\n\t\tfilename = document.location.pathname.substr(p+1);\n\t}\n\t// Set up the link\n\tvar link = document.createElement(\"a\");\n\tlink.setAttribute(\"target\",\"_blank\");\n\tif(Blob !== undefined) {\n\t\tvar blob = new Blob([text], {type: \"text/html\"});\n\t\tlink.setAttribute(\"href\", URL.createObjectURL(blob));\n\t} else {\n\t\tlink.setAttribute(\"href\",\"data:text/html,\" + encodeURIComponent(text));\n\t}\n\tlink.setAttribute(\"download\",filename);\n\tdocument.body.appendChild(link);\n\tlink.click();\n\tdocument.body.removeChild(link);\n\treturn true;\n};\n\n/*\nInformation about this saver\n*/\nDownloadSaver.prototype.info = {\n\tname: \"download\",\n\tpriority: 100,\n\tcapabilities: [\"save\", \"download\"]\n};\n\n/*\nStatic method that returns true if this saver is capable of working\n*/\nexports.canSave = function(wiki) {\n\treturn document.createElement(\"a\").download !== undefined;\n};\n\n/*\nCreate an instance of this saver\n*/\nexports.create = function(wiki) {\n\treturn new DownloadSaver(wiki);\n};\n\n})();\n",
"title": "$:/core/modules/savers/download.js",
"type": "application/javascript",
"module-type": "saver"
},
"$:/core/modules/savers/fsosaver.js": {
"text": "/*\\\ntitle: $:/core/modules/savers/fsosaver.js\ntype: application/javascript\nmodule-type: saver\n\nHandles saving changes via MS FileSystemObject ActiveXObject\n\nNote: Since TiddlyWiki's markup contains the MOTW, the FileSystemObject normally won't be available. \nHowever, if the wiki is loaded as an .HTA file (Windows HTML Applications) then the FSO can be used.\n\n\\*/\n(function(){\n\n/*jslint node: true, browser: true */\n/*global $tw: false */\n\"use strict\";\n\n/*\nSelect the appropriate saver module and set it up\n*/\nvar FSOSaver = function(wiki) {\n};\n\nFSOSaver.prototype.save = function(text,method,callback) {\n\t// Get the pathname of this document\n\tvar pathname = unescape(document.location.pathname);\n\t// Test for a Windows path of the form /x:\\blah...\n\tif(/^\\/[A-Z]\\:\\\\[^\\\\]+/i.test(pathname)) {\t// ie: ^/[a-z]:/[^/]+\n\t\t// Remove the leading slash\n\t\tpathname = pathname.substr(1);\n\t} else if(document.location.hostname !== \"\" && /^\\/\\\\[^\\\\]+\\\\[^\\\\]+/i.test(pathname)) {\t// test for \\\\server\\share\\blah... - ^/[^/]+/[^/]+\n\t\t// Remove the leading slash\n\t\tpathname = pathname.substr(1);\n\t\t// reconstruct UNC path\n\t\tpathname = \"\\\\\\\\\" + document.location.hostname + pathname;\n\t} else return false;\n\t\n\t// Save the file (as UTF-16)\n\tvar fso = new ActiveXObject(\"Scripting.FileSystemObject\");\n\tvar file = fso.OpenTextFile(pathname,2,-1,-1);\n\t\n\tfile.Write(text);\n\tfile.Close();\n\treturn true;\n};\n\n/*\nInformation about this saver\n*/\nFSOSaver.prototype.info = {\n\tname: \"FSOSaver\",\n\tpriority: 120,\n\tcapabilities: [\"save\", \"autosave\"]\n};\n\n/*\nStatic method that returns true if this saver is capable of working\n*/\nexports.canSave = function(wiki) {\n\ttry {\n\t\treturn (window.location.protocol === \"file:\") && !!(new ActiveXObject(\"Scripting.FileSystemObject\"));\n\t} catch(e) { return false; }\n};\n\n/*\nCreate an instance of this saver\n*/\nexports.create = function(wiki) {\n\treturn new FSOSaver(wiki);\n};\n\n})();\n",
"title": "$:/core/modules/savers/fsosaver.js",
"type": "application/javascript",
"module-type": "saver"
},
"$:/core/modules/savers/manualdownload.js": {
"text": "/*\\\ntitle: $:/core/modules/savers/manualdownload.js\ntype: application/javascript\nmodule-type: saver\n\nHandles saving changes via HTML5's download APIs\n\n\\*/\n(function(){\n\n/*jslint node: true, browser: true */\n/*global $tw: false */\n\"use strict\";\n\n// Title of the tiddler containing the download message\nvar downloadInstructionsTitle = \"$:/language/Modals/Download\";\n\n/*\nSelect the appropriate saver module and set it up\n*/\nvar ManualDownloadSaver = function(wiki) {\n};\n\nManualDownloadSaver.prototype.save = function(text,method,callback) {\n\t$tw.modal.display(downloadInstructionsTitle,{\n\t\tdownloadLink: \"data:text/html,\" + encodeURIComponent(text)\n\t});\n\treturn true;\n};\n\n/*\nInformation about this saver\n*/\nManualDownloadSaver.prototype.info = {\n\tname: \"manualdownload\",\n\tpriority: 0,\n\tcapabilities: [\"save\", \"download\"]\n};\n\n/*\nStatic method that returns true if this saver is capable of working\n*/\nexports.canSave = function(wiki) {\n\treturn true;\n};\n\n/*\nCreate an instance of this saver\n*/\nexports.create = function(wiki) {\n\treturn new ManualDownloadSaver(wiki);\n};\n\n})();\n",
"title": "$:/core/modules/savers/manualdownload.js",
"type": "application/javascript",
"module-type": "saver"
},
"$:/core/modules/savers/msdownload.js": {
"text": "/*\\\ntitle: $:/core/modules/savers/msdownload.js\ntype: application/javascript\nmodule-type: saver\n\nHandles saving changes via window.navigator.msSaveBlob()\n\n\\*/\n(function(){\n\n/*jslint node: true, browser: true */\n/*global $tw: false */\n\"use strict\";\n\n/*\nSelect the appropriate saver module and set it up\n*/\nvar MsDownloadSaver = function(wiki) {\n};\n\nMsDownloadSaver.prototype.save = function(text,method,callback) {\n\t// Get the current filename\n\tvar filename = \"tiddlywiki.html\",\n\t\tp = document.location.pathname.lastIndexOf(\"/\");\n\tif(p !== -1) {\n\t\tfilename = document.location.pathname.substr(p+1);\n\t}\n\t// Set up the link\n\tvar blob = new Blob([text], {type: \"text/html\"});\n\twindow.navigator.msSaveBlob(blob,filename);\n\treturn true;\n};\n\n/*\nInformation about this saver\n*/\nMsDownloadSaver.prototype.info = {\n\tname: \"msdownload\",\n\tpriority: 110,\n\tcapabilities: [\"save\", \"download\"]\n};\n\n/*\nStatic method that returns true if this saver is capable of working\n*/\nexports.canSave = function(wiki) {\n\treturn !!window.navigator.msSaveBlob;\n};\n\n/*\nCreate an instance of this saver\n*/\nexports.create = function(wiki) {\n\treturn new MsDownloadSaver(wiki);\n};\n\n})();\n",
"title": "$:/core/modules/savers/msdownload.js",
"type": "application/javascript",
"module-type": "saver"
},
"$:/core/modules/savers/tiddlyfox.js": {
"text": "/*\\\ntitle: $:/core/modules/savers/tiddlyfox.js\ntype: application/javascript\nmodule-type: saver\n\nHandles saving changes via the TiddlyFox file extension\n\n\\*/\n(function(){\n\n/*jslint node: true, browser: true */\n/*global $tw: false, netscape: false, Components: false */\n\"use strict\";\n\nvar TiddlyFoxSaver = function(wiki) {\n};\n\nTiddlyFoxSaver.prototype.save = function(text,method,callback) {\n\tvar messageBox = document.getElementById(\"tiddlyfox-message-box\");\n\tif(messageBox) {\n\t\t// Get the pathname of this document\n\t\tvar pathname = document.location.toString();\n\t\t// Replace file://localhost/ with file:///\n\t\tif(pathname.indexOf(\"file://localhost/\") == 0) {\n\t\t\tpathname = \"file://\" + pathname.substr(16);\n\t\t}\n\t\t// Windows path file:///x:/blah/blah --> x:\\blah\\blah\n\t\tif(/^file\\:\\/\\/\\/[A-Z]\\:\\//i.test(pathname)) {\n\t\t\t// Remove the leading slash and convert slashes to backslashes\n\t\t\tpathname = pathname.substr(8).replace(/\\//g,\"\\\\\");\n\t\t// Firefox Windows network path file://///server/share/blah/blah --> //server/share/blah/blah\n\t\t} else if(pathname.indexOf(\"file://///\") === 0) {\n\t\t\tpathname = \"\\\\\\\\\" + unescape(pathname.substr(10)).replace(/\\//g,\"\\\\\");\n\t\t// Mac/Unix local path file:///path/path --> /path/path\n\t\t} else if(pathname.indexOf(\"file:///\") == 0) {\n\t\t\tpathname = unescape(pathname.substr(7));\n\t\t// Mac/Unix local path file:/path/path --> /path/path\n\t\t} else if(pathname.indexOf(\"file:/\") == 0) {\n\t\t\tpathname = unescape(pathname.substr(5));\n\t\t// Otherwise Windows networth path file://server/share/path/path --> \\\\server\\share\\path\\path\n\t\t} else {\n\t\t\tpathname = \"\\\\\\\\\" + unescape(pathname.substr(7)).replace(new RegExp(\"/\",\"g\"),\"\\\\\");\n\t\t}\n\t\t// Create the message element and put it in the message box\n\t\tvar message = document.createElement(\"div\");\n\t\tmessage.setAttribute(\"data-tiddlyfox-path\",decodeURIComponent(pathname));\n\t\tmessage.setAttribute(\"data-tiddlyfox-content\",text);\n\t\tmessageBox.appendChild(message);\n\t\t// Add an event handler for when the file has been saved\n\t\tmessage.addEventListener(\"tiddlyfox-have-saved-file\",function(event) {\n\t\t\tcallback(null);\n\t\t}, false);\n\t\t// Create and dispatch the custom event to the extension\n\t\tvar event = document.createEvent(\"Events\");\n\t\tevent.initEvent(\"tiddlyfox-save-file\",true,false);\n\t\tmessage.dispatchEvent(event);\n\t\treturn true;\n\t} else {\n\t\treturn false;\n\t}\n};\n\n/*\nInformation about this saver\n*/\nTiddlyFoxSaver.prototype.info = {\n\tname: \"tiddlyfox\",\n\tpriority: 1500,\n\tcapabilities: [\"save\", \"autosave\"]\n};\n\n/*\nStatic method that returns true if this saver is capable of working\n*/\nexports.canSave = function(wiki) {\n\treturn (window.location.protocol === \"file:\");\n};\n\n/*\nCreate an instance of this saver\n*/\nexports.create = function(wiki) {\n\treturn new TiddlyFoxSaver(wiki);\n};\n\n})();\n",
"title": "$:/core/modules/savers/tiddlyfox.js",
"type": "application/javascript",
"module-type": "saver"
},
"$:/core/modules/savers/tiddlyie.js": {
"text": "/*\\\ntitle: $:/core/modules/savers/tiddlyie.js\ntype: application/javascript\nmodule-type: saver\n\nHandles saving changes via Internet Explorer BHO extenion (TiddlyIE)\n\n\\*/\n(function(){\n\n/*jslint node: true, browser: true */\n/*global $tw: false */\n\"use strict\";\n\n/*\nSelect the appropriate saver module and set it up\n*/\nvar TiddlyIESaver = function(wiki) {\n};\n\nTiddlyIESaver.prototype.save = function(text,method,callback) {\n\t// Check existence of TiddlyIE BHO extension (note: only works after document is complete)\n\tif(typeof(window.TiddlyIE) != \"undefined\") {\n\t\t// Get the pathname of this document\n\t\tvar pathname = unescape(document.location.pathname);\n\t\t// Test for a Windows path of the form /x:/blah...\n\t\tif(/^\\/[A-Z]\\:\\/[^\\/]+/i.test(pathname)) {\t// ie: ^/[a-z]:/[^/]+ (is this better?: ^/[a-z]:/[^/]+(/[^/]+)*\\.[^/]+ )\n\t\t\t// Remove the leading slash\n\t\t\tpathname = pathname.substr(1);\n\t\t\t// Convert slashes to backslashes\n\t\t\tpathname = pathname.replace(/\\//g,\"\\\\\");\n\t\t} else if(document.hostname !== \"\" && /^\\/[^\\/]+\\/[^\\/]+/i.test(pathname)) {\t// test for \\\\server\\share\\blah... - ^/[^/]+/[^/]+\n\t\t\t// Convert slashes to backslashes\n\t\t\tpathname = pathname.replace(/\\//g,\"\\\\\");\n\t\t\t// reconstruct UNC path\n\t\t\tpathname = \"\\\\\\\\\" + document.location.hostname + pathname;\n\t\t} else return false;\n\t\t\n\t\t// Prompt the user to save the file\n\t\twindow.TiddlyIE.save(pathname, text);\n\t\treturn true;\n\t} else {\n\t\treturn false;\n\t}\n};\n\n/*\nInformation about this saver\n*/\nTiddlyIESaver.prototype.info = {\n\tname: \"tiddlyiesaver\",\n\tpriority: 1500,\n\tcapabilities: [\"save\"]\n};\n\n/*\nStatic method that returns true if this saver is capable of working\n*/\nexports.canSave = function(wiki) {\n\treturn (window.location.protocol === \"file:\");\n};\n\n/*\nCreate an instance of this saver\n*/\nexports.create = function(wiki) {\n\treturn new TiddlyIESaver(wiki);\n};\n\n})();\n",
"title": "$:/core/modules/savers/tiddlyie.js",
"type": "application/javascript",
"module-type": "saver"
},
"$:/core/modules/savers/twedit.js": {
"text": "/*\\\ntitle: $:/core/modules/savers/twedit.js\ntype: application/javascript\nmodule-type: saver\n\nHandles saving changes via the TWEdit iOS app\n\n\\*/\n(function(){\n\n/*jslint node: true, browser: true */\n/*global $tw: false, netscape: false, Components: false */\n\"use strict\";\n\nvar TWEditSaver = function(wiki) {\n};\n\nTWEditSaver.prototype.save = function(text,method,callback) {\n\t// Bail if we're not running under TWEdit\n\tif(typeof DeviceInfo !== \"object\") {\n\t\treturn false;\n\t}\n\t// Get the pathname of this document\n\tvar pathname = decodeURIComponent(document.location.pathname);\n\t// Strip any query or location part\n\tvar p = pathname.indexOf(\"?\");\n\tif(p !== -1) {\n\t\tpathname = pathname.substr(0,p);\n\t}\n\tp = pathname.indexOf(\"#\");\n\tif(p !== -1) {\n\t\tpathname = pathname.substr(0,p);\n\t}\n\t// Remove the leading \"/Documents\" from path\n\tvar prefix = \"/Documents\";\n\tif(pathname.indexOf(prefix) === 0) {\n\t\tpathname = pathname.substr(prefix.length);\n\t}\n\t// Error handler\n\tvar errorHandler = function(event) {\n \t// Error\n \tcallback(\"Error saving to TWEdit: \" + event.target.error.code);\n };\n\t// Get the file system\n window.requestFileSystem(LocalFileSystem.PERSISTENT,0,function(fileSystem) {\n \t// Now we've got the filesystem, get the fileEntry\n fileSystem.root.getFile(pathname, {create: true}, function(fileEntry) {\n \t// Now we've got the fileEntry, create the writer\n \tfileEntry.createWriter(function(writer) {\n\t\t writer.onerror = errorHandler;\n\t\t writer.onwrite = function() {\n\t\t \tcallback(null);\n\t\t };\n\t\t writer.position = 0;\n\t\t writer.write(text);\n \t},errorHandler);\n }, errorHandler);\n }, errorHandler);\n return true;\n};\n\n/*\nInformation about this saver\n*/\nTWEditSaver.prototype.info = {\n\tname: \"twedit\",\n\tpriority: 1600,\n\tcapabilities: [\"save\", \"autosave\"]\n};\n\n/*\nStatic method that returns true if this saver is capable of working\n*/\nexports.canSave = function(wiki) {\n\treturn true;\n};\n\n/*\nCreate an instance of this saver\n*/\nexports.create = function(wiki) {\n\treturn new TWEditSaver(wiki);\n};\n\n/////////////////////////// Hack\n// HACK: This ensures that TWEdit recognises us as a TiddlyWiki document\nif($tw.browser) {\n\twindow.version = {title: \"TiddlyWiki\"};\n}\n\n})();\n",
"title": "$:/core/modules/savers/twedit.js",
"type": "application/javascript",
"module-type": "saver"
},
"$:/core/modules/savers/upload.js": {
"text": "/*\\\ntitle: $:/core/modules/savers/upload.js\ntype: application/javascript\nmodule-type: saver\n\nHandles saving changes via upload to a server.\n\nDesigned to be compatible with BidiX's UploadPlugin at http://tiddlywiki.bidix.info/#UploadPlugin\n\n\\*/\n(function(){\n\n/*jslint node: true, browser: true */\n/*global $tw: false */\n\"use strict\";\n\n/*\nSelect the appropriate saver module and set it up\n*/\nvar UploadSaver = function(wiki) {\n\tthis.wiki = wiki;\n};\n\nUploadSaver.prototype.save = function(text,method,callback) {\n\t// Get the various parameters we need\n\tvar backupDir = this.wiki.getTextReference(\"$:/UploadBackupDir\") || \".\",\n\t\tusername = this.wiki.getTextReference(\"$:/UploadName\"),\n\t\tpassword = $tw.utils.getPassword(\"upload\"),\n\t\tuploadDir = this.wiki.getTextReference(\"$:/UploadDir\") || \".\",\n\t\tuploadFilename = this.wiki.getTextReference(\"$:/UploadFilename\") || \"index.html\",\n\t\turl = this.wiki.getTextReference(\"$:/UploadURL\");\n\t// Bail out if we don't have the bits we need\n\tif(!username || username.toString().trim() === \"\" || !password || password.toString().trim() === \"\") {\n\t\treturn false;\n\t}\n\t// Construct the url if not provided\n\tif(!url) {\n\t\turl = \"http://\" + username + \".tiddlyspot.com/store.cgi\";\n\t}\n\t// Assemble the header\n\tvar boundary = \"---------------------------\" + \"AaB03x\";\t\n\tvar uploadFormName = \"UploadPlugin\";\n\tvar head = [];\n\thead.push(\"--\" + boundary + \"\\r\\nContent-disposition: form-data; name=\\\"UploadPlugin\\\"\\r\\n\");\n\thead.push(\"backupDir=\" + backupDir + \";user=\" + username + \";password=\" + password + \";uploaddir=\" + uploadDir + \";;\"); \n\thead.push(\"\\r\\n\" + \"--\" + boundary);\n\thead.push(\"Content-disposition: form-data; name=\\\"userfile\\\"; filename=\\\"\" + uploadFilename + \"\\\"\");\n\thead.push(\"Content-Type: text/html;charset=UTF-8\");\n\thead.push(\"Content-Length: \" + text.length + \"\\r\\n\");\n\thead.push(\"\");\n\t// Assemble the tail and the data itself\n\tvar tail = \"\\r\\n--\" + boundary + \"--\\r\\n\",\n\t\tdata = head.join(\"\\r\\n\") + text + tail;\n\t// Do the HTTP post\n\tvar http = new XMLHttpRequest();\n\thttp.open(\"POST\",url,true,username,password);\n\thttp.setRequestHeader(\"Content-Type\",\"multipart/form-data; ;charset=UTF-8; boundary=\" + boundary);\n\thttp.onreadystatechange = function() {\n\t\tif(http.readyState == 4 && http.status == 200) {\n\t\t\tif(http.responseText.substr(0,4) === \"0 - \") {\n\t\t\t\tcallback(null);\n\t\t\t} else {\n\t\t\t\tcallback(http.responseText);\n\t\t\t}\n\t\t}\n\t};\n\thttp.send(data);\n\t$tw.notifier.display(\"$:/language/Notifications/Save/Starting\");\n\treturn true;\n};\n\n/*\nInformation about this saver\n*/\nUploadSaver.prototype.info = {\n\tname: \"upload\",\n\tpriority: 2000,\n\tcapabilities: [\"save\", \"autosave\"]\n};\n\n/*\nStatic method that returns true if this saver is capable of working\n*/\nexports.canSave = function(wiki) {\n\treturn true;\n};\n\n/*\nCreate an instance of this saver\n*/\nexports.create = function(wiki) {\n\treturn new UploadSaver(wiki);\n};\n\n})();\n",
"title": "$:/core/modules/savers/upload.js",
"type": "application/javascript",
"module-type": "saver"
},
"$:/core/modules/startup.js": {
"text": "/*\\\ntitle: $:/core/modules/startup.js\ntype: application/javascript\nmodule-type: startup\n\nThis is the main application logic for both the client and server\n\n\\*/\n(function(){\n\n/*jslint node: true, browser: true */\n/*global $tw: false */\n\"use strict\";\n\n// Set to `true` to enable performance instrumentation\nvar PERFORMANCE_INSTRUMENTATION = false;\n\n// Time (in ms) that we defer refreshing changes to draft tiddlers\nvar DRAFT_TIDDLER_TIMEOUT = 400;\n\nvar widget = require(\"$:/core/modules/widgets/widget.js\");\n\nexports.startup = function() {\n\tvar modules,n,m,f,commander;\n\t// Load modules\n\t$tw.modules.applyMethods(\"utils\",$tw.utils);\n\tif($tw.node) {\n\t\t$tw.modules.applyMethods(\"utils-node\",$tw.utils);\n\t}\n\t$tw.modules.applyMethods(\"global\",$tw);\n\t$tw.modules.applyMethods(\"config\",$tw.config);\n\tif($tw.browser) {\n\t\t$tw.utils.getBrowserInfo($tw.browser);\n\t}\n\t$tw.version = $tw.utils.extractVersionInfo();\n\t$tw.Tiddler.fieldModules = $tw.modules.getModulesByTypeAsHashmap(\"tiddlerfield\");\n\t$tw.modules.applyMethods(\"tiddlermethod\",$tw.Tiddler.prototype);\n\t$tw.modules.applyMethods(\"wikimethod\",$tw.Wiki.prototype);\n\t$tw.modules.applyMethods(\"tiddlerdeserializer\",$tw.Wiki.tiddlerDeserializerModules);\n\t$tw.macros = $tw.modules.getModulesByTypeAsHashmap(\"macro\");\n\t// Set up the performance framework\n\t$tw.perf = new $tw.Performance(PERFORMANCE_INSTRUMENTATION);\n\t// Set up the parsers\n\t$tw.wiki.initParsers();\n\t// Set up the command modules\n\t$tw.Commander.initCommands();\n\t// Kick off the language manager and switcher\n\t$tw.language = new $tw.Language();\n\t$tw.languageSwitcher = new $tw.PluginSwitcher({\n\t\twiki: $tw.wiki,\n\t\tpluginType: \"language\",\n\t\tcontrollerTitle: \"$:/language\",\n\t\tdefaultPlugins: [\n\t\t\t\"$:/languages/en-US\"\n\t\t]\n\t});\n\t// Kick off the theme manager\n\t$tw.themeManager = new $tw.PluginSwitcher({\n\t\twiki: $tw.wiki,\n\t\tpluginType: \"theme\",\n\t\tcontrollerTitle: \"$:/theme\",\n\t\tdefaultPlugins: [\n\t\t\t\"$:/themes/tiddlywiki/snowwhite\",\n\t\t\t\"$:/themes/tiddlywiki/vanilla\"\n\t\t]\n\t});\n\t// Display the default tiddlers\n\tvar displayDefaultTiddlers = function() {\n\t\t// Get the default tiddlers\n\t\tvar defaultTiddlersTitle = \"$:/DefaultTiddlers\",\n\t\t\tdefaultTiddlersTiddler = $tw.wiki.getTiddler(defaultTiddlersTitle),\n\t\t\tdefaultTiddlers = [];\n\t\tif(defaultTiddlersTiddler) {\n\t\t\tdefaultTiddlers = $tw.wiki.filterTiddlers(defaultTiddlersTiddler.fields.text);\n\t\t}\n\t\t// Initialise the story\n\t\tvar storyTitle = \"$:/StoryList\",\n\t\t\tstory = [];\n\t\tfor(var t=0; t<defaultTiddlers.length; t++) {\n\t\t\tstory[t] = defaultTiddlers[t];\n\t\t}\n\t\t$tw.wiki.addTiddler({title: storyTitle, text: \"\", list: story},$tw.wiki.getModificationFields());\n\t};\n\tdisplayDefaultTiddlers();\n\t// Set up the syncer object\n\t$tw.syncer = new $tw.Syncer({wiki: $tw.wiki});\n\t// Host-specific startup\n\tif($tw.browser) {\n\t\t// Set up our beforeunload handler\n\t\twindow.addEventListener(\"beforeunload\",function(event) {\n\t\t\tvar confirmationMessage = undefined;\n\t\t\tif($tw.syncer.isDirty()) {\n\t\t\t\tconfirmationMessage = \"You have unsaved changes in TiddlyWiki\";\n\t\t\t\tevent.returnValue = confirmationMessage; // Gecko\n\t\t\t}\n\t\t\treturn confirmationMessage;\n\t\t});\n\t\t// Install the popup manager\n\t\t$tw.popup = new $tw.utils.Popup({\n\t\t\trootElement: document.body\n\t\t});\n\t\t// Install the animator\n\t\t$tw.anim = new $tw.utils.Animator();\n\t\t// Create a root widget for attaching event handlers. By using it as the parentWidget for another widget tree, one can reuse the event handlers\n\t\t$tw.rootWidget = new widget.widget({\n\t\t\ttype: \"widget\",\n\t\t\tchildren: []\n\t\t},{\n\t\t\twiki: $tw.wiki,\n\t\t\tdocument: document\n\t\t});\n\t\t// Install the modal message mechanism\n\t\t$tw.modal = new $tw.utils.Modal($tw.wiki);\n\t\t$tw.rootWidget.addEventListener(\"tw-modal\",function(event) {\n\t\t\t$tw.modal.display(event.param);\n\t\t});\n\t\t// Install the notification mechanism\n\t\t$tw.notifier = new $tw.utils.Notifier($tw.wiki);\n\t\t$tw.rootWidget.addEventListener(\"tw-notify\",function(event) {\n\t\t\t$tw.notifier.display(event.param);\n\t\t});\n\t\t// Install the scroller\n\t\t$tw.pageScroller = new $tw.utils.PageScroller();\n\t\t$tw.rootWidget.addEventListener(\"tw-scroll\",function(event) {\n\t\t\t$tw.pageScroller.handleEvent(event);\n\t\t});\n\t\t// Listen for the tw-home message\n\t\t$tw.rootWidget.addEventListener(\"tw-home\",function(event) {\n\t\t\tdisplayDefaultTiddlers();\n\t\t});\n\t\t// Install the save action handlers\n\t\t$tw.rootWidget.addEventListener(\"tw-save-wiki\",function(event) {\n\t\t\t$tw.syncer.saveWiki({\n\t\t\t\ttemplate: event.param,\n\t\t\t\tdownloadType: \"text/plain\"\n\t\t\t});\n\t\t});\n\t\t$tw.rootWidget.addEventListener(\"tw-auto-save-wiki\",function(event) {\n\t\t\t$tw.syncer.saveWiki({\n\t\t\t\tmethod: \"autosave\",\n\t\t\t\ttemplate: event.param,\n\t\t\t\tdownloadType: \"text/plain\"\n\t\t\t});\n\t\t});\n\t\t$tw.rootWidget.addEventListener(\"tw-download-file\",function(event) {\n\t\t\t$tw.syncer.saveWiki({\n\t\t\t\tmethod: \"download\",\n\t\t\t\ttemplate: event.param,\n\t\t\t\tdownloadType: \"text/plain\"\n\t\t\t});\n\t\t});\n\t\t// Listen out for login/logout/refresh events in the browser\n\t\t$tw.rootWidget.addEventListener(\"tw-login\",function() {\n\t\t\t$tw.syncer.handleLoginEvent();\n\t\t});\n\t\t$tw.rootWidget.addEventListener(\"tw-logout\",function() {\n\t\t\t$tw.syncer.handleLogoutEvent();\n\t\t});\n\t\t$tw.rootWidget.addEventListener(\"tw-server-refresh\",function() {\n\t\t\t$tw.syncer.handleRefreshEvent();\n\t\t});\n\t\t// Install the crypto event handlers\n\t\t$tw.rootWidget.addEventListener(\"tw-set-password\",function(event) {\n\t\t\t$tw.passwordPrompt.createPrompt({\n\t\t\t\tserviceName: \"Set a new password for this TiddlyWiki\",\n\t\t\t\tnoUserName: true,\n\t\t\t\tsubmitText: \"Set password\",\n\t\t\t\tcanCancel: true,\n\t\t\t\tcallback: function(data) {\n\t\t\t\t\tif(data) {\n\t\t\t\t\t\t$tw.crypto.setPassword(data.password);\n\t\t\t\t\t}\n\t\t\t\t\treturn true; // Get rid of the password prompt\n\t\t\t\t}\n\t\t\t});\n\t\t});\n\t\t$tw.rootWidget.addEventListener(\"tw-clear-password\",function(event) {\n\t\t\t$tw.crypto.setPassword(null);\n\t\t});\n\t\t// Ensure that $:/isEncrypted is maintained properly\n\t\t$tw.wiki.addEventListener(\"change\",function(changes) {\n\t\t\tif($tw.utils.hop(changes,\"$:/isEncrypted\")) {\n\t\t\t\t$tw.crypto.updateCryptoStateTiddler();\n\t\t\t}\n\t\t});\n\t\t// Set up the favicon\n\t\tvar faviconTitle = \"$:/favicon.ico\",\n\t\t\tfaviconLink = document.getElementById(\"faviconLink\"),\n\t\t\tsetFavicon = function() {\n\t\t\t\tvar tiddler = $tw.wiki.getTiddler(faviconTitle);\n\t\t\t\tif(tiddler) {\n\t\t\t\t\tfaviconLink.setAttribute(\"href\",\"data:\" + tiddler.fields.type + \";base64,\" + tiddler.fields.text);\n\t\t\t\t}\n\t\t\t};\n\t\tsetFavicon();\n\t\t$tw.wiki.addEventListener(\"change\",function(changes) {\n\t\t\tif($tw.utils.hop(changes,faviconTitle)) {\n\t\t\t\tsetFavicon();\n\t\t\t}\n\t\t});\n\t\t// Set up the styles\n\t\tvar styleTemplateTitle = \"$:/core/ui/PageStylesheet\",\n\t\t\tstyleParser = $tw.wiki.parseTiddler(styleTemplateTitle);\n\t\t$tw.styleWidgetNode = $tw.wiki.makeWidget(styleParser,{document: $tw.fakeDocument});\n\t\t$tw.styleContainer = $tw.fakeDocument.createElement(\"style\");\n\t\t$tw.styleWidgetNode.render($tw.styleContainer,null);\n\t\t$tw.styleElement = document.createElement(\"style\");\n\t\t$tw.styleElement.innerHTML = $tw.styleContainer.textContent;\n\t\tdocument.head.insertBefore($tw.styleElement,document.head.firstChild);\n\t\t$tw.wiki.addEventListener(\"change\",$tw.perf.report(\"styleRefresh\",function(changes) {\n\t\t\tif($tw.styleWidgetNode.refresh(changes,$tw.styleContainer,null)) {\n\t\t\t\t$tw.styleElement.innerHTML = $tw.styleContainer.textContent;\n\t\t\t}\n\t\t}));\n\t\t// Display the $:/PageMacros tiddler to kick off the display\n\t\trenderPage();\n\t\t// Fix up the link between the root widget and the page container\n\t\t$tw.rootWidget.domNodes = [$tw.pageContainer];\n\t\t$tw.rootWidget.children = [$tw.pageWidgetNode];\n\t\t// If we're being viewed on a data: URI then give instructions for how to save\n\t\tif(document.location.protocol === \"data:\") {\n\t\t\t$tw.utils.dispatchCustomEvent(document,\"tw-modal\",{\n\t\t\t\tparam: \"$:/language/Modals/SaveInstructions\"\n\t\t\t});\n\t\t}\n\t\t// Call browser startup modules\n\t\t$tw.modules.forEachModuleOfType(\"browser-startup\",function(title,module) {\n\t\t\tif(module.startup) {\n\t\t\t\tmodule.startup();\n\t\t\t}\n\t\t});\n\t} else {\n\t\t// On the server, start a commander with the command line arguments\n\t\tcommander = new $tw.Commander(\n\t\t\t$tw.boot.argv,\n\t\t\tfunction(err) {\n\t\t\t\tif(err) {\n\t\t\t\t\tconsole.log(\"Error: \" + err);\n\t\t\t\t}\n\t\t\t},\n\t\t\t$tw.wiki,\n\t\t\t{output: process.stdout, error: process.stderr}\n\t\t);\n\t\tcommander.execute();\n\t}\n};\n\n\n/*\nMain render function for PageMacros, which includes the PageTemplate\n*/\nfunction renderPage() {\n\t// Parse and render the template\n\tvar templateTitle = \"$:/core/ui/PageMacros\",\n\t\tparser = $tw.wiki.parseTiddler(templateTitle);\n\t$tw.perf.report(\"mainRender\",function() {\n\t\t$tw.pageWidgetNode = $tw.wiki.makeWidget(parser,{document: document, parentWidget: $tw.rootWidget});\n\t\t$tw.pageContainer = document.createElement(\"div\");\n\t\t$tw.utils.addClass($tw.pageContainer,\"tw-page-container-wrapper\");\n\t\tdocument.body.insertBefore($tw.pageContainer,document.body.firstChild);\n\t\t$tw.pageWidgetNode.render($tw.pageContainer,null);\n\t})();\n\t// Prepare refresh mechanism\n\tvar deferredChanges = Object.create(null),\n\t\ttimerId;\n\tfunction refresh() {\n\t\t// Process the refresh\n\t\t$tw.pageWidgetNode.refresh(deferredChanges,$tw.pageContainer,null);\n\t\tdeferredChanges = Object.create(null);\n\t}\n\t// Add the change event handler\n\t$tw.wiki.addEventListener(\"change\",$tw.perf.report(\"mainRefresh\",function(changes) {\n\t\t// Check if only drafts have changed\n\t\tvar onlyDraftsHaveChanged = true;\n\t\tfor(var title in changes) {\n\t\t\tvar tiddler = $tw.wiki.getTiddler(title);\n\t\t\tif(!tiddler || !tiddler.hasField(\"draft.of\")) {\n\t\t\t\tonlyDraftsHaveChanged = false;\n\t\t\t}\n\t\t}\n\t\t// Defer the change if only drafts have changed\n\t\tif(timerId) {\n\t\t\tclearTimeout(timerId);\n\t\t}\n\t\ttimerId = null;\n\t\tif(onlyDraftsHaveChanged) {\n\t\t\ttimerId = setTimeout(refresh,DRAFT_TIDDLER_TIMEOUT);\n\t\t\t$tw.utils.extend(deferredChanges,changes);\n\t\t} else {\n\t\t\t$tw.utils.extend(deferredChanges,changes);\n\t\t\trefresh();\n\t\t}\n\t}));\n}\n\n})();\n",
"title": "$:/core/modules/startup.js",
"type": "application/javascript",
"module-type": "startup"
},
"$:/core/modules/storyviews/classic.js": {
"text": "/*\\\ntitle: $:/core/modules/storyviews/classic.js\ntype: application/javascript\nmodule-type: storyview\n\nViews the story as a linear sequence\n\n\\*/\n(function(){\n\n/*jslint node: true, browser: true */\n/*global $tw: false */\n\"use strict\";\n\nvar ClassicStoryView = function(listWidget) {\n\tthis.listWidget = listWidget;\n}\n\nClassicStoryView.prototype.navigateTo = function(historyInfo) {\n\tvar listElementIndex = this.listWidget.findListItem(0,historyInfo.title);\n\tif(listElementIndex === undefined) {\n\t\treturn;\n\t}\n\tvar listItemWidget = this.listWidget.children[listElementIndex],\n\t\ttargetElement = listItemWidget.findFirstDomNode();\n\t// Scroll the node into view\n\tthis.listWidget.dispatchEvent({type: \"tw-scroll\", target: targetElement});\n};\n\nClassicStoryView.prototype.insert = function(widget) {\n\tvar targetElement = widget.findFirstDomNode(),\n\t\tduration = $tw.utils.getAnimationDuration();\n\t// Get the current height of the tiddler\n\tvar computedStyle = window.getComputedStyle(targetElement),\n\t\tcurrMarginBottom = parseInt(computedStyle.marginBottom,10),\n\t\tcurrMarginTop = parseInt(computedStyle.marginTop,10),\n\t\tcurrHeight = targetElement.offsetHeight + currMarginTop;\n\t// Reset the margin once the transition is over\n\tsetTimeout(function() {\n\t\t$tw.utils.setStyle(targetElement,[\n\t\t\t{transition: \"none\"},\n\t\t\t{marginBottom: \"\"}\n\t\t]);\n\t},duration);\n\t// Set up the initial position of the element\n\t$tw.utils.setStyle(targetElement,[\n\t\t{transition: \"none\"},\n\t\t{marginBottom: (-currHeight) + \"px\"},\n\t\t{opacity: \"0.0\"}\n\t]);\n\t$tw.utils.forceLayout(targetElement);\n\t// Transition to the final position\n\t$tw.utils.setStyle(targetElement,[\n\t\t{transition: \"opacity \" + duration + \"ms ease-in-out, \" +\n\t\t\t\t\t\"margin-bottom \" + duration + \"ms ease-in-out\"},\n\t\t{marginBottom: currMarginBottom + \"px\"},\n\t\t{opacity: \"1.0\"}\n\t]);\n};\n\nClassicStoryView.prototype.remove = function(widget) {\n\tvar targetElement = widget.findFirstDomNode(),\n\t\tduration = $tw.utils.getAnimationDuration();\n\t// Get the current height of the tiddler\n\tvar currWidth = targetElement.offsetWidth,\n\t\tcomputedStyle = window.getComputedStyle(targetElement),\n\t\tcurrMarginBottom = parseInt(computedStyle.marginBottom,10),\n\t\tcurrMarginTop = parseInt(computedStyle.marginTop,10),\n\t\tcurrHeight = targetElement.offsetHeight + currMarginTop;\n\t// Remove the dom nodes of the widget at the end of the transition\n\tsetTimeout(function() {\n\t\twidget.removeChildDomNodes();\n\t},duration);\n\t// Animate the closure\n\t$tw.utils.setStyle(targetElement,[\n\t\t{transition: \"none\"},\n\t\t{transform: \"translateX(0px)\"},\n\t\t{marginBottom: currMarginBottom + \"px\"},\n\t\t{opacity: \"1.0\"}\n\t]);\n\t$tw.utils.forceLayout(targetElement);\n\t$tw.utils.setStyle(targetElement,[\n\t\t{transition: $tw.utils.roundTripPropertyName(\"transform\") + \" \" + duration + \"ms ease-in-out, \" +\n\t\t\t\t\t\"opacity \" + duration + \"ms ease-in-out, \" +\n\t\t\t\t\t\"margin-bottom \" + duration + \"ms ease-in-out\"},\n\t\t{transform: \"translateX(-\" + currWidth + \"px)\"},\n\t\t{marginBottom: (-currHeight) + \"px\"},\n\t\t{opacity: \"0.0\"}\n\t]);\n};\n\nexports.classic = ClassicStoryView;\n\n})();",
"title": "$:/core/modules/storyviews/classic.js",
"type": "application/javascript",
"module-type": "storyview"
},
"$:/core/modules/storyviews/pop.js": {
"text": "/*\\\ntitle: $:/core/modules/storyviews/pop.js\ntype: application/javascript\nmodule-type: storyview\n\nAnimates list insertions and removals\n\n\\*/\n(function(){\n\n/*jslint node: true, browser: true */\n/*global $tw: false */\n\"use strict\";\n\nvar PopStoryView = function(listWidget) {\n\tthis.listWidget = listWidget;\n}\n\nPopStoryView.prototype.navigateTo = function(historyInfo) {\n\tvar listElementIndex = this.listWidget.findListItem(0,historyInfo.title);\n\tif(listElementIndex === undefined) {\n\t\treturn;\n\t}\n\tvar listItemWidget = this.listWidget.children[listElementIndex],\n\t\ttargetElement = listItemWidget.findFirstDomNode();\n\t// Scroll the node into view\n\tthis.listWidget.dispatchEvent({type: \"tw-scroll\", target: targetElement});\n};\n\nPopStoryView.prototype.insert = function(widget) {\n\tvar targetElement = widget.findFirstDomNode(),\n\t\tduration = $tw.utils.getAnimationDuration();\n\t// Reset once the transition is over\n\tsetTimeout(function() {\n\t\t$tw.utils.setStyle(targetElement,[\n\t\t\t{transition: \"none\"},\n\t\t\t{transform: \"none\"}\n\t\t]);\n\t},duration);\n\t// Set up the initial position of the element\n\t$tw.utils.setStyle(targetElement,[\n\t\t{transition: \"none\"},\n\t\t{transform: \"scale(2)\"},\n\t\t{opacity: \"0.0\"}\n\t]);\n\t$tw.utils.forceLayout(targetElement);\n\t// Transition to the final position\n\t$tw.utils.setStyle(targetElement,[\n\t\t{transition: $tw.utils.roundTripPropertyName(\"transform\") + \" \" + duration + \"ms ease-in-out, \" +\n\t\t\t\t\t\"opacity \" + duration + \"ms ease-in-out\"},\n\t\t{transform: \"scale(1)\"},\n\t\t{opacity: \"1.0\"}\n\t]);\n};\n\nPopStoryView.prototype.remove = function(widget) {\n\tvar targetElement = widget.findFirstDomNode(),\n\t\tduration = $tw.utils.getAnimationDuration();\n\t// Remove the element at the end of the transition\n\tsetTimeout(function() {\n\t\tif(targetElement.parentNode) {\n\t\t\twidget.removeChildDomNodes();\n\t\t}\n\t},duration);\n\t// Animate the closure\n\t$tw.utils.setStyle(targetElement,[\n\t\t{transition: \"none\"},\n\t\t{transform: \"scale(1)\"},\n\t\t{opacity: \"1.0\"}\n\t]);\n\t$tw.utils.forceLayout(targetElement);\n\t$tw.utils.setStyle(targetElement,[\n\t\t{transition: $tw.utils.roundTripPropertyName(\"transform\") + \" \" + duration + \"ms ease-in-out, \" +\n\t\t\t\t\t\"opacity \" + duration + \"ms ease-in-out\"},\n\t\t{transform: \"scale(0.1)\"},\n\t\t{opacity: \"0.0\"}\n\t]);\n};\n\nexports.pop = PopStoryView;\n\n})();\n",
"title": "$:/core/modules/storyviews/pop.js",
"type": "application/javascript",
"module-type": "storyview"
},
"$:/core/modules/storyviews/zoomin.js": {
"text": "/*\\\ntitle: $:/core/modules/storyviews/zoomin.js\ntype: application/javascript\nmodule-type: storyview\n\nZooms between individual tiddlers\n\n\\*/\n(function(){\n\n/*jslint node: true, browser: true */\n/*global $tw: false */\n\"use strict\";\n\nvar ZoominListView = function(listWidget) {\n\tvar self = this;\n\tthis.listWidget = listWidget;\n\t// Make all the tiddlers position absolute, and hide all but the first one\n\t$tw.utils.each(this.listWidget.children,function(itemWidget,index) {\n\t\tvar domNode = itemWidget.findFirstDomNode();\n\t\tif(index) {\n\t\t\tdomNode.style.display = \"none\";\n\t\t} else {\n\t\t\tself.currentTiddlerDomNode = domNode;\n\t\t}\n\t\tdomNode.style.position = \"absolute\";\n\t});\n};\n\nZoominListView.prototype.navigateTo = function(historyInfo) {\n\tvar duration = $tw.utils.getAnimationDuration(),\n\t\tlistElementIndex = this.listWidget.findListItem(0,historyInfo.title);\n\tif(listElementIndex === undefined) {\n\t\treturn;\n\t}\n\tvar listItemWidget = this.listWidget.children[listElementIndex],\n\t\ttargetElement = listItemWidget.findFirstDomNode();\n\t// Make the new tiddler be position absolute and visible so that we can measure it\n\t$tw.utils.setStyle(targetElement,[\n\t\t{position: \"absolute\"},\n\t\t{display: \"block\"},\n\t\t{transformOrigin: \"0 0\"},\n\t\t{transform: \"translateX(0px) translateY(0px) scale(1)\"},\n\t\t{transition: \"none\"},\n\t\t{opacity: \"0.0\"}\n\t]);\n\t// Get the position of the source node, or use the centre of the window as the source position\n\tvar sourceBounds = historyInfo.fromPageRect || {\n\t\t\tleft: window.innerWidth/2 - 2,\n\t\t\ttop: window.innerHeight/2 - 2,\n\t\t\twidth: window.innerWidth/8,\n\t\t\theight: window.innerHeight/8\n\t\t};\n\t// Try to find the title node in the target tiddler\n\tvar titleDomNode = findTitleDomNode(listItemWidget) || listItemWidget.findFirstDomNode(),\n\t\tzoomBounds = titleDomNode.getBoundingClientRect();\n\t// Compute the transform for the target tiddler to make the title lie over the source rectange\n\tvar targetBounds = targetElement.getBoundingClientRect(),\n\t\tscale = sourceBounds.width / zoomBounds.width,\n\t\tx = sourceBounds.left - targetBounds.left - (zoomBounds.left - targetBounds.left) * scale,\n\t\ty = sourceBounds.top - targetBounds.top - (zoomBounds.top - targetBounds.top) * scale;\n\t// Transform the target tiddler to its starting position\n\t$tw.utils.setStyle(targetElement,[\n\t\t{transform: \"translateX(\" + x + \"px) translateY(\" + y + \"px) scale(\" + scale + \")\"}\n\t]);\n\t// Force layout\n\t$tw.utils.forceLayout(targetElement);\n\t// Apply the ending transitions with a timeout to ensure that the previously applied transformations are applied first\n\tvar self = this,\n\t\tprevCurrentTiddler = this.currentTiddlerDomNode;\n\tthis.currentTiddlerDomNode = targetElement;\n\t// Transform the target tiddler to its natural size\n\t$tw.utils.setStyle(targetElement,[\n\t\t{transition: $tw.utils.roundTripPropertyName(\"transform\") + \" \" + duration + \"ms ease-in, opacity \" + duration + \"ms ease-in\"},\n\t\t{opacity: \"1.0\"},\n\t\t{transform: \"translateX(0px) translateY(0px) scale(1)\"},\n\t\t{zIndex: \"500\"},\n\t]);\n\t// Transform the previous tiddler out of the way and then hide it\n\tif(prevCurrentTiddler && prevCurrentTiddler !== targetElement) {\n\t\tvar scale = zoomBounds.width / sourceBounds.width;\n\t\tx = zoomBounds.left - targetBounds.left - (sourceBounds.left - targetBounds.left) * scale;\n\t\ty = zoomBounds.top - targetBounds.top - (sourceBounds.top - targetBounds.top) * scale;\n\t\t$tw.utils.setStyle(prevCurrentTiddler,[\n\t\t\t{transition: $tw.utils.roundTripPropertyName(\"transform\") + \" \" + duration + \"ms ease-in, opacity \" + duration + \"ms ease-in\"},\n\t\t\t{opacity: \"0.0\"},\n\t\t\t{transformOrigin: \"0 0\"},\n\t\t\t{transform: \"translateX(\" + x + \"px) translateY(\" + y + \"px) scale(\" + scale + \")\"},\n\t\t\t{zIndex: \"0\"}\n\t\t]);\n\t\t// Hide the tiddler when the transition has finished\n\t\tsetTimeout(function() {\n\t\t\tif(self.currentTiddlerDomNode !== prevCurrentTiddler) {\n\t\t\t\tprevCurrentTiddler.style.display = \"none\";\n\t\t\t}\n\t\t},duration);\n\t}\n\t// Scroll the target into view\n//\t$tw.pageScroller.scrollIntoView(targetElement);\n};\n\n/*\nFind the first child DOM node of a widget that has the class \"title\"\n*/\nfunction findTitleDomNode(widget,targetClass) {\n\ttargetClass = targetClass || \"title\";\n\tvar domNode = widget.findFirstDomNode();\n\tif(domNode && domNode.querySelector) {\n\t\treturn domNode.querySelector(\".\" + targetClass);\n\t}\n\treturn null;\n}\n\nZoominListView.prototype.insert = function(widget) {\n\tvar targetElement = widget.findFirstDomNode();\n\t// Make the newly inserted node position absolute and hidden\n\t$tw.utils.setStyle(targetElement,[\n\t\t{display: \"none\"},\n\t\t{position: \"absolute\"}\n\t]);\n};\n\nZoominListView.prototype.remove = function(widget) {\n\tvar targetElement = widget.findFirstDomNode(),\n\t\tduration = $tw.utils.getAnimationDuration();\n\t// Set up the tiddler that is being closed\n\t$tw.utils.setStyle(targetElement,[\n\t\t{position: \"absolute\"},\n\t\t{display: \"block\"},\n\t\t{transformOrigin: \"50% 50%\"},\n\t\t{transform: \"translateX(0px) translateY(0px) scale(1)\"},\n\t\t{transition: \"none\"},\n\t\t{zIndex: \"0\"}\n\t]);\n\t// We'll move back to the previous or next element in the story\n\tvar toWidget = widget.previousSibling();\n\tif(!toWidget) {\n\t\ttoWidget = widget.nextSibling();\n\t}\n\tvar toWidgetDomNode = toWidget && toWidget.findFirstDomNode();\n\t// Set up the tiddler we're moving back in\n\tif(toWidgetDomNode) {\n\t\t$tw.utils.setStyle(toWidgetDomNode,[\n\t\t\t{position: \"absolute\"},\n\t\t\t{display: \"block\"},\n\t\t\t{transformOrigin: \"50% 50%\"},\n\t\t\t{transform: \"translateX(0px) translateY(0px) scale(10)\"},\n\t\t\t{transition: $tw.utils.roundTripPropertyName(\"transform\") + \" \" + duration + \"ms ease-in, opacity \" + duration + \"ms ease-in\"},\n\t\t\t{opacity: \"0\"},\n\t\t\t{zIndex: \"500\"}\n\t\t]);\n\t\tthis.currentTiddlerDomNode = toWidgetDomNode;\n\t}\n\t// Animate them both\n\t// Force layout\n\t$tw.utils.forceLayout(this.listWidget.parentDomNode);\n\t// First, the tiddler we're closing\n\t$tw.utils.setStyle(targetElement,[\n\t\t{transformOrigin: \"50% 50%\"},\n\t\t{transform: \"translateX(0px) translateY(0px) scale(0.1)\"},\n\t\t{transition: $tw.utils.roundTripPropertyName(\"transform\") + \" \" + duration + \"ms ease-in, opacity \" + duration + \"ms ease-in\"},\n\t\t{opacity: \"0\"},\n\t\t{zIndex: \"0\"}\n\t]);\n\tsetTimeout(function() {\n\t\t// Delete the DOM node when the transition is over\n\t\twidget.removeChildDomNodes();\n\t},duration);\n\t// Now the tiddler we're going back to\n\tif(toWidgetDomNode) {\n\t\t$tw.utils.setStyle(toWidgetDomNode,[\n\t\t\t{transform: \"translateX(0px) translateY(0px) scale(1)\"},\n\t\t\t{opacity: \"1\"}\n\t\t]);\n\t}\n\treturn true; // Indicate that we'll delete the DOM node\n};\n\nexports.zoomin = ZoominListView;\n\n})();",
"title": "$:/core/modules/storyviews/zoomin.js",
"type": "application/javascript",
"module-type": "storyview"
},
"$:/core/modules/syncer.js": {
"text": "/*\\\ntitle: $:/core/modules/syncer.js\ntype: application/javascript\nmodule-type: global\n\nThe syncer tracks changes to the store. If a syncadaptor is used then individual tiddlers are synchronised through it. If there is no syncadaptor then the entire wiki is saved via saver modules.\n\n\\*/\n(function(){\n\n/*jslint node: true, browser: true */\n/*global $tw: false */\n\"use strict\";\n\n/*\nInstantiate the syncer with the following options:\nwiki: wiki to be synced\n*/\nfunction Syncer(options) {\n\tvar self = this;\n\tthis.wiki = options.wiki;\n\t// Make a logger\n\tthis.logger = new $tw.utils.Logger(\"syncer\" + ($tw.browser ? \"-browser\" : \"\") + ($tw.node ? \"-server\" : \"\"));\n\t// Find a working syncadaptor\n\tthis.syncadaptor = undefined;\n\t$tw.modules.forEachModuleOfType(\"syncadaptor\",function(title,module) {\n\t\tif(!self.syncadaptor && module.adaptorClass) {\n\t\t\tself.syncadaptor = new module.adaptorClass(self);\n\t\t}\n\t});\n\t// Initialise our savers\n\tif($tw.browser) {\n\t\tthis.initSavers();\n\t}\n\t// Compile the dirty tiddler filter\n\tthis.filterFn = this.wiki.compileFilter(this.wiki.getTiddlerText(this.titleSyncFilter));\n\t// Record information for known tiddlers\n\tthis.readTiddlerInfo();\n\t// Tasks are {type: \"load\"/\"save\"/\"delete\", title:, queueTime:, lastModificationTime:}\n\tthis.taskQueue = {}; // Hashmap of tasks yet to be performed\n\tthis.taskInProgress = {}; // Hash of tasks in progress\n\tthis.taskTimerId = null; // Timer for task dispatch\n\tthis.pollTimerId = null; // Timer for polling server\n\t// Listen out for changes to tiddlers\n\tthis.wiki.addEventListener(\"change\",function(changes) {\n\t\tself.syncToServer(changes);\n\t});\n\t// Listen out for lazyLoad events\n\tif(this.syncadaptor) {\n\t\tthis.wiki.addEventListener(\"lazyLoad\",function(title) {\n\t\t\tself.handleLazyLoadEvent(title);\n\t\t});\n\t}\n\t// Get the login status\n\tthis.getStatus(function (err,isLoggedIn) {\n\t\t// Do a sync from the server\n\t\tself.syncFromServer();\n\t});\n}\n\n/*\nConstants\n*/\nSyncer.prototype.titleIsLoggedIn = \"$:/status/IsLoggedIn\";\nSyncer.prototype.titleUserName = \"$:/status/UserName\";\nSyncer.prototype.titleSyncFilter = \"$:/config/SyncFilter\";\nSyncer.prototype.titleAutoSave = \"$:/config/AutoSave\";\nSyncer.prototype.titleSavedNotification = \"$:/language/Notifications/Save/Done\";\nSyncer.prototype.taskTimerInterval = 1 * 1000; // Interval for sync timer\nSyncer.prototype.throttleInterval = 1 * 1000; // Defer saving tiddlers if they've changed in the last 1s...\nSyncer.prototype.fallbackInterval = 10 * 1000; // Unless the task is older than 10s\nSyncer.prototype.pollTimerInterval = 60 * 1000; // Interval for polling for changes from the adaptor\n\n/*\nRead (or re-read) the latest tiddler info from the store\n*/\nSyncer.prototype.readTiddlerInfo = function() {\n\t// Hashmap by title of {revision:,changeCount:,adaptorInfo:}\n\tthis.tiddlerInfo = {};\n\t// Record information for known tiddlers\n\tvar self = this,\n\t\ttiddlers = this.filterFn.call(this.wiki);\n\t$tw.utils.each(tiddlers,function(title) {\n\t\tvar tiddler = self.wiki.getTiddler(title);\n\t\tself.tiddlerInfo[title] = {\n\t\t\trevision: tiddler.fields[\"revision\"],\n\t\t\tadaptorInfo: self.syncadaptor && self.syncadaptor.getTiddlerInfo(tiddler),\n\t\t\tchangeCount: self.wiki.getChangeCount(title)\n\t\t}\n\t});\n};\n\n/*\nSelect the appropriate saver modules and set them up\n*/\nSyncer.prototype.initSavers = function(moduleType) {\n\tmoduleType = moduleType || \"saver\";\n\t// Instantiate the available savers\n\tthis.savers = [];\n\tvar self = this;\n\t$tw.modules.forEachModuleOfType(moduleType,function(title,module) {\n\t\tif(module.canSave(self)) {\n\t\t\tself.savers.push(module.create(self.wiki));\n\t\t}\n\t});\n\t// Sort the savers into priority order\n\tthis.savers.sort(function(a,b) {\n\t\tif(a.info.priority < b.info.priority) {\n\t\t\treturn -1;\n\t\t} else {\n\t\t\tif(a.info.priority > b.info.priority) {\n\t\t\t\treturn +1;\n\t\t\t} else {\n\t\t\t\treturn 0;\n\t\t\t}\n\t\t}\n\t});\n};\n\n/*\nSave the wiki contents. Options are:\n\tmethod: \"save\" or \"download\"\n\ttemplate: the tiddler containing the template to save\n\tdownloadType: the content type for the saved file\n*/\nSyncer.prototype.saveWiki = function(options) {\n\toptions = options || {};\n\tvar self = this,\n\t\tmethod = options.method || \"save\",\n\t\ttemplate = options.template || \"$:/core/save/all\",\n\t\tdownloadType = options.downloadType || \"text/plain\",\n\t\ttext = this.wiki.renderTiddler(downloadType,template),\n\t\tcallback = function(err) {\n\t\t\tif(err) {\n\t\t\t\talert(\"Error while saving:\\n\\n\" + err);\n\t\t\t} else {\n\t\t\t\t$tw.notifier.display(self.titleSavedNotification);\n\t\t\t\tif(options.callback) {\n\t\t\t\t\toptions.callback();\n\t\t\t\t}\n\t\t\t}\n\t\t};\n\t// Ignore autosave if we've got a syncadaptor or autosave is disabled\n\tif(method === \"autosave\") {\n\t\tif(this.syncadaptor || this.wiki.getTiddlerText(this.titleAutoSave,\"yes\") !== \"yes\") {\n\t\t\treturn false;\n\t\t}\n\t}\n\t// Call the highest priority saver that supports this method\n\tfor(var t=this.savers.length-1; t>=0; t--) {\n\t\tvar saver = this.savers[t];\n\t\tif(saver.info.capabilities.indexOf(method) !== -1 && saver.save(text,method,callback)) {\n\t\t\tthis.logger.log(\"Saving wiki with method\",method,\"through saver\",saver.info.name);\n\t\t\t// Clear the task queue if we're saving (rather than downloading)\n\t\t\tif(method !== \"download\") {\n\t\t\t\tthis.readTiddlerInfo();\n\t\t\t\tthis.taskQueue = {};\n\t\t\t}\n\t\t\treturn true;\n\t\t}\n\t}\n\treturn false;\n};\n\n/*\nChecks whether the wiki is dirty (ie the window shouldn't be closed)\n*/\nSyncer.prototype.isDirty = function() {\n\treturn (this.numTasksInQueue() > 0) || (this.numTasksInProgress() > 0);\n};\n\n/*\nSave an incoming tiddler in the store, and updates the associated tiddlerInfo\n*/\nSyncer.prototype.storeTiddler = function(tiddlerFields) {\n\t// Save the tiddler\n\tvar tiddler = new $tw.Tiddler(this.wiki.getTiddler(tiddlerFields.title),tiddlerFields);\n\tthis.wiki.addTiddler(tiddler);\n\t// Save the tiddler revision and changeCount details\n\tthis.tiddlerInfo[tiddlerFields.title] = {\n\t\trevision: tiddlerFields.revision,\n\t\tadaptorInfo: this.syncadaptor.getTiddlerInfo(tiddler),\n\t\tchangeCount: this.wiki.getChangeCount(tiddlerFields.title)\n\t};\n};\n\nSyncer.prototype.getStatus = function(callback) {\n\tvar self = this;\n\t// Check if the adaptor supports getStatus()\n\tif(this.syncadaptor && this.syncadaptor.getStatus) {\n\t\t// Mark us as not logged in\n\t\tthis.wiki.addTiddler({title: this.titleIsLoggedIn,text: \"no\"});\n\t\t// Get login status\n\t\tthis.syncadaptor.getStatus(function(err,isLoggedIn,username) {\n\t\t\tif(err) {\n\t\t\t\tself.logger.alert(err);\n\t\t\t\treturn;\n\t\t\t}\n\t\t\t// Set the various status tiddlers\n\t\t\tself.wiki.addTiddler({title: self.titleIsLoggedIn,text: isLoggedIn ? \"yes\" : \"no\"});\n\t\t\tif(isLoggedIn) {\n\t\t\t\tself.wiki.addTiddler({title: self.titleUserName,text: username || \"\"});\n\t\t\t} else {\n\t\t\t\tself.wiki.deleteTiddler(self.titleUserName);\n\t\t\t}\n\t\t\t// Invoke the callback\n\t\t\tif(callback) {\n\t\t\t\tcallback(err,isLoggedIn,username);\n\t\t\t}\n\t\t});\n\t} else {\n\t\tcallback(null,true,\"UNAUTHENTICATED\");\n\t}\n};\n\n/*\nSynchronise from the server by reading the skinny tiddler list and queuing up loads for any tiddlers that we don't already have up to date\n*/\nSyncer.prototype.syncFromServer = function() {\n\tif(this.syncadaptor && this.syncadaptor.getSkinnyTiddlers) {\n\t\tthis.logger.log(\"Retrieving skinny tiddler list\");\n\t\tvar self = this;\n\t\tif(this.pollTimerId) {\n\t\t\tclearTimeout(this.pollTimerId);\n\t\t\tthis.pollTimerId = null;\n\t\t}\n\t\tthis.syncadaptor.getSkinnyTiddlers(function(err,tiddlers) {\n\t\t\t// Trigger another sync\n\t\t\tself.pollTimerId = setTimeout(function() {\n\t\t\t\tself.pollTimerId = null;\n\t\t\t\tself.syncFromServer.call(self);\n\t\t\t},self.pollTimerInterval);\n\t\t\t// Check for errors\n\t\t\tif(err) {\n\t\t\t\tself.logger.alert(\"Error retrieving skinny tiddler list:\",err);\n\t\t\t\treturn;\n\t\t\t}\n\t\t\t// Process each incoming tiddler\n\t\t\tfor(var t=0; t<tiddlers.length; t++) {\n\t\t\t\t// Get the incoming tiddler fields, and the existing tiddler\n\t\t\t\tvar tiddlerFields = tiddlers[t],\n\t\t\t\t\tincomingRevision = tiddlerFields.revision + \"\",\n\t\t\t\t\ttiddler = self.wiki.getTiddler(tiddlerFields.title),\n\t\t\t\t\ttiddlerInfo = self.tiddlerInfo[tiddlerFields.title],\n\t\t\t\t\tcurrRevision = tiddlerInfo ? tiddlerInfo.revision : null;\n\t\t\t\t// Ignore the incoming tiddler if it's the same as the revision we've already got\n\t\t\t\tif(currRevision !== incomingRevision) {\n\t\t\t\t\t// Do a full load if we've already got a fat version of the tiddler\n\t\t\t\t\tif(tiddler && tiddler.fields.text !== undefined) {\n\t\t\t\t\t\t// Do a full load of this tiddler\n\t\t\t\t\t\tself.enqueueSyncTask({\n\t\t\t\t\t\t\ttype: \"load\",\n\t\t\t\t\t\t\ttitle: tiddlerFields.title\n\t\t\t\t\t\t});\n\t\t\t\t\t} else {\n\t\t\t\t\t\t// Load the skinny version of the tiddler\n\t\t\t\t\t\tself.storeTiddler(tiddlerFields);\n\t\t\t\t\t}\n\t\t\t\t}\n\t\t\t}\n\t\t});\n\t}\n};\n\n/*\nSynchronise a set of changes to the server\n*/\nSyncer.prototype.syncToServer = function(changes) {\n\tvar self = this,\n\t\tnow = Date.now(),\n\t\tfilteredChanges = this.filterFn.call(this.wiki,function(callback) {\n\t\t\t$tw.utils.each(changes,function(change,title) {\n\t\t\t\tvar tiddler = self.wiki.getTiddler(title);\n\t\t\t\tcallback(tiddler,title);\n\t\t\t});\n\t\t});\n\t$tw.utils.each(changes,function(change,title,object) {\n\t\t// Process the change if it is a deletion of a tiddler we're already syncing, or is on the filtered change list\n\t\tif((change.deleted && $tw.utils.hop(self.tiddlerInfo,title)) || filteredChanges.indexOf(title) !== -1) {\n\t\t\t// Queue a task to sync this tiddler\n\t\t\tself.enqueueSyncTask({\n\t\t\t\ttype: change.deleted ? \"delete\" : \"save\",\n\t\t\t\ttitle: title\n\t\t\t});\n\t\t}\n\t});\n};\n\n/*\nLazily load a skinny tiddler if we can\n*/\nSyncer.prototype.handleLazyLoadEvent = function(title) {\n\t// Queue up a sync task to load this tiddler\n\tthis.enqueueSyncTask({\n\t\ttype: \"load\",\n\t\ttitle: title\n\t});\n};\n\n/*\nDispay a password prompt and allow the user to login\n*/\nSyncer.prototype.handleLoginEvent = function() {\n\tvar self = this;\n\tthis.getStatus(function(err,isLoggedIn,username) {\n\t\tif(!isLoggedIn) {\n\t\t\t$tw.passwordPrompt.createPrompt({\n\t\t\t\tserviceName: \"Login to TiddlySpace\",\n\t\t\t\tcallback: function(data) {\n\t\t\t\t\tself.login(data.username,data.password,function(err,isLoggedIn) {\n\t\t\t\t\t\tself.syncFromServer();\n\t\t\t\t\t});\n\t\t\t\t\treturn true; // Get rid of the password prompt\n\t\t\t\t}\n\t\t\t});\n\t\t}\n\t});\n};\n\n/*\nAttempt to login to TiddlyWeb.\n\tusername: username\n\tpassword: password\n\tcallback: invoked with arguments (err,isLoggedIn)\n*/\nSyncer.prototype.login = function(username,password,callback) {\n\tthis.logger.log(\"Attempting to login as\",username);\n\tvar self = this;\n\tif(this.syncadaptor.login) {\n\t\tthis.syncadaptor.login(username,password,function(err) {\n\t\t\tif(err) {\n\t\t\t\treturn callback(err);\n\t\t\t}\n\t\t\tself.getStatus(function(err,isLoggedIn,username) {\n\t\t\t\tif(callback) {\n\t\t\t\t\tcallback(null,isLoggedIn);\n\t\t\t\t}\n\t\t\t});\n\t\t});\n\t} else {\n\t\tcallback(null,true);\n\t}\n};\n\n/*\nAttempt to log out of TiddlyWeb\n*/\nSyncer.prototype.handleLogoutEvent = function() {\n\tthis.logger.log(\"Attempting to logout\");\n\tvar self = this;\n\tif(this.syncadaptor.logout) {\n\t\tthis.syncadaptor.logout(function(err) {\n\t\t\tif(err) {\n\t\t\t\tself.logger.alert(err);\n\t\t\t} else {\n\t\t\t\tself.getStatus();\n\t\t\t}\n\t\t});\n\t}\n};\n\n/*\nImmediately refresh from the server\n*/\nSyncer.prototype.handleRefreshEvent = function() {\n\tthis.syncFromServer();\n};\n\n/*\nQueue up a sync task. If there is already a pending task for the tiddler, just update the last modification time\n*/\nSyncer.prototype.enqueueSyncTask = function(task) {\n\tvar self = this,\n\t\tnow = Date.now();\n\t// Set the timestamps on this task\n\ttask.queueTime = now;\n\ttask.lastModificationTime = now;\n\t// Fill in some tiddlerInfo if the tiddler is one we haven't seen before\n\tif(!$tw.utils.hop(this.tiddlerInfo,task.title)) {\n\t\tthis.tiddlerInfo[task.title] = {\n\t\t\trevision: null,\n\t\t\tadaptorInfo: {},\n\t\t\tchangeCount: -1\n\t\t}\n\t}\n\t// Bail if this is a save and the tiddler is already at the changeCount that the server has\n\tif(task.type === \"save\" && this.wiki.getChangeCount(task.title) <= this.tiddlerInfo[task.title].changeCount) {\n\t\treturn;\n\t}\n\t// Check if this tiddler is already in the queue\n\tif($tw.utils.hop(this.taskQueue,task.title)) {\n\t\t// this.logger.log(\"Re-queueing up sync task with type:\",task.type,\"title:\",task.title);\n\t\tvar existingTask = this.taskQueue[task.title];\n\t\t// If so, just update the last modification time\n\t\texistingTask.lastModificationTime = task.lastModificationTime;\n\t\t// If the new task is a save then we upgrade the existing task to a save. Thus a pending load is turned into a save if the tiddler changes locally in the meantime. But a pending save is not modified to become a load\n\t\tif(task.type === \"save\" || task.type === \"delete\") {\n\t\t\texistingTask.type = task.type;\n\t\t}\n\t} else {\n\t\t// this.logger.log(\"Queuing up sync task with type:\",task.type,\"title:\",task.title);\n\t\t// If it is not in the queue, insert it\n\t\tthis.taskQueue[task.title] = task;\n\t}\n\t// Process the queue\n\tif(this.syncadaptor) {\n\t\t$tw.utils.nextTick(function() {self.processTaskQueue.call(self);});\n\t}\n};\n\n/*\nReturn the number of tasks in progress\n*/\nSyncer.prototype.numTasksInProgress = function() {\n\treturn $tw.utils.count(this.taskInProgress);\n};\n\n/*\nReturn the number of tasks in the queue\n*/\nSyncer.prototype.numTasksInQueue = function() {\n\treturn $tw.utils.count(this.taskQueue);\n};\n\n/*\nTrigger a timeout if one isn't already outstanding\n*/\nSyncer.prototype.triggerTimeout = function() {\n\tvar self = this;\n\tif(!this.taskTimerId) {\n\t\tthis.taskTimerId = setTimeout(function() {\n\t\t\tself.taskTimerId = null;\n\t\t\tself.processTaskQueue.call(self);\n\t\t},self.taskTimerInterval);\n\t}\n};\n\n/*\nProcess the task queue, performing the next task if appropriate\n*/\nSyncer.prototype.processTaskQueue = function() {\n\tvar self = this;\n\t// Only process a task if we're not already performing a task. If we are already performing a task then we'll dispatch the next one when it completes\n\tif(this.numTasksInProgress() === 0) {\n\t\t// Choose the next task to perform\n\t\tvar task = this.chooseNextTask();\n\t\t// Perform the task if we had one\n\t\tif(task) {\n\t\t\t// Remove the task from the queue and add it to the in progress list\n\t\t\tdelete this.taskQueue[task.title];\n\t\t\tthis.taskInProgress[task.title] = task;\n\t\t\t// Dispatch the task\n\t\t\tthis.dispatchTask(task,function(err) {\n\t\t\t\tif(err) {\n\t\t\t\t\tself.logger.alert(\"Sync error while processing '\" + task.title + \"':\\n\" + err);\n\t\t\t\t}\n\t\t\t\t// Mark that this task is no longer in progress\n\t\t\t\tdelete self.taskInProgress[task.title];\n\t\t\t\t// Process the next task\n\t\t\t\tself.processTaskQueue.call(self);\n\t\t\t});\n\t\t} else {\n\t\t\t// Make sure we've set a time if there wasn't a task to perform, but we've still got tasks in the queue\n\t\t\tif(this.numTasksInQueue() > 0) {\n\t\t\t\tthis.triggerTimeout();\n\t\t\t}\n\t\t}\n\t}\n};\n\n/*\nChoose the next applicable task\n*/\nSyncer.prototype.chooseNextTask = function() {\n\tvar self = this,\n\t\tcandidateTask = null,\n\t\tnow = Date.now();\n\t// Select the best candidate task\n\t$tw.utils.each(this.taskQueue,function(task,title) {\n\t\t// Exclude the task if there's one of the same name in progress\n\t\tif($tw.utils.hop(self.taskInProgress,title)) {\n\t\t\treturn;\n\t\t}\n\t\t// Exclude the task if it is a save and the tiddler has been modified recently, but not hit the fallback time\n\t\tif(task.type === \"save\" && (now - task.lastModificationTime) < self.throttleInterval &&\n\t\t\t(now - task.queueTime) < self.fallbackInterval) {\n\t\t\treturn;\t\n\t\t}\n\t\t// Exclude the task if it is newer than the current best candidate\n\t\tif(candidateTask && candidateTask.queueTime < task.queueTime) {\n\t\t\treturn;\n\t\t}\n\t\t// Now this is our best candidate\n\t\tcandidateTask = task;\n\t});\n\treturn candidateTask;\n};\n\n/*\nDispatch a task and invoke the callback\n*/\nSyncer.prototype.dispatchTask = function(task,callback) {\n\tvar self = this;\n\tif(task.type === \"save\") {\n\t\tvar changeCount = this.wiki.getChangeCount(task.title),\n\t\t\ttiddler = this.wiki.getTiddler(task.title);\n\t\tthis.logger.log(\"Dispatching 'save' task:\",task.title);\n\t\tif(tiddler) {\n\t\t\tthis.syncadaptor.saveTiddler(tiddler,function(err,adaptorInfo,revision) {\n\t\t\t\tif(err) {\n\t\t\t\t\treturn callback(err);\n\t\t\t\t}\n\t\t\t\t// Adjust the info stored about this tiddler\n\t\t\t\tself.tiddlerInfo[task.title] = {\n\t\t\t\t\tchangeCount: changeCount,\n\t\t\t\t\tadaptorInfo: adaptorInfo,\n\t\t\t\t\trevision: revision\n\t\t\t\t};\n\t\t\t\t// Invoke the callback\n\t\t\t\tcallback(null);\n\t\t\t});\n\t\t} else {\n\t\t\tthis.logger.log(\" Not Dispatching 'save' task:\",task.title,\"tiddler does not exist\");\n\t\t\treturn callback(null);\n\t\t}\n\t} else if(task.type === \"load\") {\n\t\t// Load the tiddler\n\t\tthis.logger.log(\"Dispatching 'load' task:\",task.title);\n\t\tthis.syncadaptor.loadTiddler(task.title,function(err,tiddlerFields) {\n\t\t\tif(err) {\n\t\t\t\treturn callback(err);\n\t\t\t}\n\t\t\t// Store the tiddler\n\t\t\tif(tiddlerFields) {\n\t\t\t\tself.storeTiddler(tiddlerFields);\n\t\t\t}\n\t\t\t// Invoke the callback\n\t\t\tcallback(null);\n\t\t});\n\t} else if(task.type === \"delete\") {\n\t\t// Delete the tiddler\n\t\tthis.logger.log(\"Dispatching 'delete' task:\",task.title);\n\t\tthis.syncadaptor.deleteTiddler(task.title,function(err) {\n\t\t\tif(err) {\n\t\t\t\treturn callback(err);\n\t\t\t}\n\t\t\t// Invoke the callback\n\t\t\tcallback(null);\n\t\t});\n\t}\n};\n\nexports.Syncer = Syncer;\n\n})();\n",
"title": "$:/core/modules/syncer.js",
"type": "application/javascript",
"module-type": "global"
},
"$:/core/modules/tiddler.js": {
"text": "/*\\\ntitle: $:/core/modules/tiddler.js\ntype: application/javascript\nmodule-type: tiddlermethod\n\nExtension methods for the $tw.Tiddler object (constructor and methods required at boot time are in boot/boot.js)\n\n\\*/\n(function(){\n\n/*jslint node: true, browser: true */\n/*global $tw: false */\n\"use strict\";\n\nexports.hasTag = function(tag) {\n\treturn this.fields.tags && this.fields.tags.indexOf(tag) !== -1;\n};\n\nexports.isPlugin = function() {\n\treturn this.fields.type === \"application/json\" && this.hasField(\"plugin-type\");\n}\n\nexports.getFieldString = function(field) {\n\tvar value = this.fields[field];\n\t// Check for a missing field\n\tif(value === undefined || value === null) {\n\t\treturn \"\";\n\t}\n\t// Parse the field with the associated module (if any)\n\tvar fieldModule = $tw.Tiddler.fieldModules[field];\n\tif(fieldModule && fieldModule.stringify) {\n\t\treturn fieldModule.stringify.call(this,value);\n\t} else {\n\t\treturn value.toString();\n\t}\n};\n\n/*\nGet all the fields as a name:value block. Options:\n\texclude: an array of field names to exclude\n*/\nexports.getFieldStringBlock = function(options) {\n\toptions = options || {};\n\tvar exclude = options.exclude || [];\n\tvar fields = [];\n\tfor(var field in this.fields) {\n\t\tif($tw.utils.hop(this.fields,field)) {\n\t\t\tif(exclude.indexOf(field) === -1) {\n\t\t\t\tfields.push(field + \": \" + this.getFieldString(field));\n\t\t\t}\n\t\t}\n\t}\n\treturn fields.join(\"\\n\");\n};\n\n})();\n",
"title": "$:/core/modules/tiddler.js",
"type": "application/javascript",
"module-type": "tiddlermethod"
},
"$:/core/modules/utils/crypto.js": {
"text": "/*\\\ntitle: $:/core/modules/utils/crypto.js\ntype: application/javascript\nmodule-type: utils\n\nUtility functions related to crypto.\n\n\\*/\n(function(){\n\n/*jslint node: true, browser: true */\n/*global $tw: false */\n\"use strict\";\n\n/*\nLook for an encrypted store area in the text of a TiddlyWiki file\n*/\nexports.extractEncryptedStoreArea = function(text) {\n\tvar encryptedStoreAreaStartMarker = \"<pre id=\\\"encryptedStoreArea\\\" type=\\\"text/plain\\\" style=\\\"display:none;\\\">\",\n\t\tencryptedStoreAreaStart = text.indexOf(encryptedStoreAreaStartMarker);\n\tif(encryptedStoreAreaStart !== -1) {\n\t\tvar encryptedStoreAreaEnd = text.indexOf(\"</pre>\",encryptedStoreAreaStart);\n\t\tif(encryptedStoreAreaEnd !== -1) {\n\t\t\treturn $tw.utils.htmlDecode(text.substring(encryptedStoreAreaStart + encryptedStoreAreaStartMarker.length,encryptedStoreAreaEnd-1));\n\t\t}\n\t}\n\treturn null;\n};\n\n/*\nAttempt to extract the tiddlers from an encrypted store area using the current password. If the password is not provided then the password in the password store will be used\n*/\nexports.decryptStoreArea = function(encryptedStoreArea,password) {\n\tvar decryptedText = $tw.crypto.decrypt(encryptedStoreArea,password);\n\tif(decryptedText) {\n\t\tvar json = JSON.parse(decryptedText),\n\t\t\ttiddlers = [];\n\t\tfor(var title in json) {\n\t\t\tif(title !== \"$:/isEncrypted\") {\n\t\t\t\ttiddlers.push(json[title]);\n\t\t\t}\n\t\t}\n\t\treturn tiddlers;\n\t} else {\n\t\treturn null;\n\t}\n};\n\nexports.decryptStoreAreaInteractive = function(encryptedStoreArea,callback) {\n\t// Try to decrypt with the current password\n\tvar tiddlers = $tw.utils.decryptStoreArea(encryptedStoreArea);\n\tif(tiddlers) {\n\t\tcallback(tiddlers);\n\t} else {\n\t\t// Prompt for a new password and keep trying\n\t\t$tw.passwordPrompt.createPrompt({\n\t\t\tserviceName: \"Enter a password to decrypt the imported TiddlyWiki\",\n\t\t\tnoUserName: true,\n\t\t\tcanCancel: true,\n\t\t\tsubmitText: \"Decrypt\",\n\t\t\tcallback: function(data) {\n\t\t\t\t// Exit if the user cancelled\n\t\t\t\tif(!data) {\n\t\t\t\t\treturn false;\n\t\t\t\t}\n\t\t\t\t// Attempt to decrypt the tiddlers\n\t\t\t\tvar tiddlers = $tw.utils.decryptStoreArea(encryptedStoreArea,data.password);\n\t\t\t\tif(tiddlers) {\n\t\t\t\t\tcallback(tiddlers);\n\t\t\t\t\t// Exit and remove the password prompt\n\t\t\t\t\treturn true;\n\t\t\t\t} else {\n\t\t\t\t\t// We didn't decrypt everything, so continue to prompt for password\n\t\t\t\t\treturn false;\n\t\t\t\t}\n\t\t\t}\n\t\t});\n\t}\n};\n\n})();\n",
"title": "$:/core/modules/utils/crypto.js",
"type": "application/javascript",
"module-type": "utils"
},
"$:/core/modules/utils/dom/animations/slide.js": {
"text": "/*\\\ntitle: $:/core/modules/utils/dom/animations/slide.js\ntype: application/javascript\nmodule-type: animation\n\nA simple slide animation that varies the height of the element\n\n\\*/\n(function(){\n\n/*jslint node: true, browser: true */\n/*global $tw: false */\n\"use strict\";\n\nfunction slideOpen(domNode,options) {\n\toptions = options || {};\n\tvar duration = options.duration || $tw.utils.getAnimationDuration();\n\t// Get the current height of the domNode\n\tvar computedStyle = window.getComputedStyle(domNode),\n\t\tcurrMarginBottom = parseInt(computedStyle.marginBottom,10),\n\t\tcurrMarginTop = parseInt(computedStyle.marginTop,10),\n\t\tcurrPaddingBottom = parseInt(computedStyle.paddingBottom,10),\n\t\tcurrPaddingTop = parseInt(computedStyle.paddingTop,10),\n\t\tcurrHeight = domNode.offsetHeight;\n\t// Reset the margin once the transition is over\n\tsetTimeout(function() {\n\t\t$tw.utils.setStyle(domNode,[\n\t\t\t{transition: \"none\"},\n\t\t\t{marginBottom: \"\"},\n\t\t\t{marginTop: \"\"},\n\t\t\t{paddingBottom: \"\"},\n\t\t\t{paddingTop: \"\"},\n\t\t\t{height: \"auto\"},\n\t\t\t{opacity: \"\"}\n\t\t]);\n\t\tif(options.callback) {\n\t\t\toptions.callback();\n\t\t}\n\t},duration);\n\t// Set up the initial position of the element\n\t$tw.utils.setStyle(domNode,[\n\t\t{transition: \"none\"},\n\t\t{marginTop: \"0px\"},\n\t\t{marginBottom: \"0px\"},\n\t\t{paddingTop: \"0px\"},\n\t\t{paddingBottom: \"0px\"},\n\t\t{height: \"0px\"},\n\t\t{opacity: \"0\"}\n\t]);\n\t$tw.utils.forceLayout(domNode);\n\t// Transition to the final position\n\t$tw.utils.setStyle(domNode,[\n\t\t{transition: \"margin-top \" + duration + \"ms ease-in-out, \" +\n\t\t\t\t\t\"margin-bottom \" + duration + \"ms ease-in-out, \" +\n\t\t\t\t\t\"padding-top \" + duration + \"ms ease-in-out, \" +\n\t\t\t\t\t\"padding-bottom \" + duration + \"ms ease-in-out, \" +\n\t\t\t\t\t\"height \" + duration + \"ms ease-in-out, \" +\n\t\t\t\t\t\"opacity \" + duration + \"ms ease-in-out\"},\n\t\t{marginBottom: currMarginBottom + \"px\"},\n\t\t{marginTop: currMarginTop + \"px\"},\n\t\t{paddingBottom: currPaddingBottom + \"px\"},\n\t\t{paddingTop: currPaddingTop + \"px\"},\n\t\t{height: currHeight + \"px\"},\n\t\t{opacity: \"1\"}\n\t]);\n}\n\nfunction slideClosed(domNode,options) {\n\toptions = options || {};\n\tvar duration = options.duration || $tw.utils.getAnimationDuration(),\n\t\tcurrHeight = domNode.offsetHeight;\n\t// Clear the properties we've set when the animation is over\n\tsetTimeout(function() {\n\t\t$tw.utils.setStyle(domNode,[\n\t\t\t{transition: \"none\"},\n\t\t\t{marginBottom: \"\"},\n\t\t\t{marginTop: \"\"},\n\t\t\t{paddingBottom: \"\"},\n\t\t\t{paddingTop: \"\"},\n\t\t\t{height: \"auto\"},\n\t\t\t{opacity: \"\"}\n\t\t]);\n\t\tif(options.callback) {\n\t\t\toptions.callback();\n\t\t}\n\t},duration);\n\t// Set up the initial position of the element\n\t$tw.utils.setStyle(domNode,[\n\t\t{height: currHeight + \"px\"},\n\t\t{opacity: \"1\"}\n\t]);\n\t$tw.utils.forceLayout(domNode);\n\t// Transition to the final position\n\t$tw.utils.setStyle(domNode,[\n\t\t{transition: \"margin-top \" + duration + \"ms ease-in-out, \" +\n\t\t\t\t\t\"margin-bottom \" + duration + \"ms ease-in-out, \" +\n\t\t\t\t\t\"padding-top \" + duration + \"ms ease-in-out, \" +\n\t\t\t\t\t\"padding-bottom \" + duration + \"ms ease-in-out, \" +\n\t\t\t\t\t\"height \" + duration + \"ms ease-in-out, \" +\n\t\t\t\t\t\"opacity \" + duration + \"ms ease-in-out\"},\n\t\t{marginTop: \"0px\"},\n\t\t{marginBottom: \"0px\"},\n\t\t{paddingTop: \"0px\"},\n\t\t{paddingBottom: \"0px\"},\n\t\t{height: \"0px\"},\n\t\t{opacity: \"0\"}\n\t]);\n}\n\nexports.slide = {\n\topen: slideOpen,\n\tclose: slideClosed\n};\n\n})();\n",
"title": "$:/core/modules/utils/dom/animations/slide.js",
"type": "application/javascript",
"module-type": "animation"
},
"$:/core/modules/utils/dom/animator.js": {
"text": "/*\\\ntitle: $:/core/modules/utils/dom/animator.js\ntype: application/javascript\nmodule-type: utils\n\nOrchestrates animations and transitions\n\n\\*/\n(function(){\n\n/*jslint node: true, browser: true */\n/*global $tw: false */\n\"use strict\";\n\nfunction Animator() {\n\t// Get the registered animation modules\n\tthis.animations = {};\n\t$tw.modules.applyMethods(\"animation\",this.animations);\n}\n\nAnimator.prototype.perform = function(type,domNode,options) {\n\toptions = options || {};\n\t// Find an animation that can handle this type\n\tvar chosenAnimation;\n\t$tw.utils.each(this.animations,function(animation,name) {\n\t\tif($tw.utils.hop(animation,type)) {\n\t\t\tchosenAnimation = animation[type];\n\t\t}\n\t});\n\tif(!chosenAnimation) {\n\t\tchosenAnimation = function(domNode,options) {\n\t\t\tif(options.callback) {\n\t\t\t\toptions.callback();\n\t\t\t}\n\t\t};\n\t}\n\t// Call the animation\n\tchosenAnimation(domNode,options);\n};\n\nexports.Animator = Animator;\n\n})();\n",
"title": "$:/core/modules/utils/dom/animator.js",
"type": "application/javascript",
"module-type": "utils"
},
"$:/core/modules/utils/dom/browser.js": {
"text": "/*\\\ntitle: $:/core/modules/utils/dom/browser.js\ntype: application/javascript\nmodule-type: utils\n\nBrowser feature detection\n\n\\*/\n(function(){\n\n/*jslint node: true, browser: true */\n/*global $tw: false */\n\"use strict\";\n\n/*\nSet style properties of an element\n\telement: dom node\n\tstyles: ordered array of {name: value} pairs\n*/\nexports.setStyle = function(element,styles) {\n\tif(element.nodeType === 1) { // Element.ELEMENT_NODE\n\t\tfor(var t=0; t<styles.length; t++) {\n\t\t\tfor(var styleName in styles[t]) {\n\t\t\t\telement.style[$tw.utils.convertStyleNameToPropertyName(styleName)] = styles[t][styleName];\n\t\t\t}\n\t\t}\n\t}\n};\n\n/*\nConverts a standard CSS property name into the local browser-specific equivalent. For example:\n\t\"background-color\" --> \"backgroundColor\"\n\t\"transition\" --> \"webkitTransition\"\n*/\n\nvar styleNameCache = {}; // We'll cache the style name conversions\n\nexports.convertStyleNameToPropertyName = function(styleName) {\n\t// Return from the cache if we can\n\tif(styleNameCache[styleName]) {\n\t\treturn styleNameCache[styleName];\n\t}\n\t// Convert it by first removing any hyphens\n\tvar propertyName = $tw.utils.unHyphenateCss(styleName);\n\t// Then check if it needs a prefix\n\tif(document.body.style[propertyName] === undefined) {\n\t\tvar prefixes = [\"O\",\"MS\",\"Moz\",\"webkit\"];\n\t\tfor(var t=0; t<prefixes.length; t++) {\n\t\t\tvar prefixedName = prefixes[t] + propertyName.substr(0,1).toUpperCase() + propertyName.substr(1);\n\t\t\tif(document.body.style[prefixedName] !== undefined) {\n\t\t\t\tpropertyName = prefixedName;\n\t\t\t\tbreak;\n\t\t\t}\n\t\t}\n\t}\n\t// Put it in the cache too\n\tstyleNameCache[styleName] = propertyName;\n\treturn propertyName;\n};\n\n/*\nConverts a JS format CSS property name back into the dashed form used in CSS declarations. For example:\n\t\"backgroundColor\" --> \"background-color\"\n\t\"webkitTransform\" --> \"-webkit-transform\"\n*/\nexports.convertPropertyNameToStyleName = function(propertyName) {\n\t// Rehyphenate the name\n\tvar styleName = $tw.utils.hyphenateCss(propertyName);\n\t// If there's a webkit prefix, add a dash (other browsers have uppercase prefixes, and so get the dash automatically)\n\tif(styleName.indexOf(\"webkit\") === 0) {\n\t\tstyleName = \"-\" + styleName;\n\t} else if(styleName.indexOf(\"-m-s\") === 0) {\n\t\tstyleName = \"-ms\" + styleName.substr(4);\n\t}\n\treturn styleName;\n};\n\n/*\nRound trip a stylename to a property name and back again. For example:\n\t\"transform\" --> \"webkitTransform\" --> \"-webkit-transform\"\n*/\nexports.roundTripPropertyName = function(propertyName) {\n\treturn $tw.utils.convertPropertyNameToStyleName($tw.utils.convertStyleNameToPropertyName(propertyName));\n};\n\n/*\nConverts a standard event name into the local browser specific equivalent. For example:\n\t\"animationEnd\" --> \"webkitAnimationEnd\"\n*/\n\nvar eventNameCache = {}; // We'll cache the conversions\n\nvar eventNameMappings = {\n\t\"transitionEnd\": {\n\t\tcorrespondingCssProperty: \"transition\",\n\t\tmappings: {\n\t\t\ttransition: \"transitionend\",\n\t\t\tOTransition: \"oTransitionEnd\",\n\t\t\tMSTransition: \"msTransitionEnd\",\n\t\t\tMozTransition: \"transitionend\",\n\t\t\twebkitTransition: \"webkitTransitionEnd\"\n\t\t}\n\t},\n\t\"animationEnd\": {\n\t\tcorrespondingCssProperty: \"animation\",\n\t\tmappings: {\n\t\t\tanimation: \"animationend\",\n\t\t\tOAnimation: \"oAnimationEnd\",\n\t\t\tMSAnimation: \"msAnimationEnd\",\n\t\t\tMozAnimation: \"animationend\",\n\t\t\twebkitAnimation: \"webkitAnimationEnd\"\n\t\t}\n\t}\n};\n\nexports.convertEventName = function(eventName) {\n\tif(eventNameCache[eventName]) {\n\t\treturn eventNameCache[eventName];\n\t}\n\tvar newEventName = eventName,\n\t\tmappings = eventNameMappings[eventName];\n\tif(mappings) {\n\t\tvar convertedProperty = $tw.utils.convertStyleNameToPropertyName(mappings.correspondingCssProperty);\n\t\tif(mappings.mappings[convertedProperty]) {\n\t\t\tnewEventName = mappings.mappings[convertedProperty];\n\t\t}\n\t}\n\t// Put it in the cache too\n\teventNameCache[eventName] = newEventName;\n\treturn newEventName;\n};\n\n// Setup constants for the current browser\nexports.getBrowserInfo = function(info) {\n\tinfo.isIE = (/msie|trident/i.test(navigator.userAgent));\n};\n\n})();\n",
"title": "$:/core/modules/utils/dom/browser.js",
"type": "application/javascript",
"module-type": "utils"
},
"$:/core/modules/utils/dom.js": {
"text": "/*\\\ntitle: $:/core/modules/utils/dom.js\ntype: application/javascript\nmodule-type: utils\n\nVarious static DOM-related utility functions.\n\n\\*/\n(function(){\n\n/*jslint node: true, browser: true */\n/*global $tw: false */\n\"use strict\";\n\n/*\nDetermines whether element 'a' contains element 'b'\nCode thanks to John Resig, http://ejohn.org/blog/comparing-document-position/\n*/\nexports.domContains = function(a,b) {\n\treturn a.contains ?\n\t\ta !== b && a.contains(b) :\n\t\t!!(a.compareDocumentPosition(b) & 16);\n};\n\nexports.removeChildren = function(node) {\n\twhile(node.hasChildNodes()) {\n\t\tnode.removeChild(node.firstChild);\n\t}\n};\n\nexports.hasClass = function(el,className) {\n\treturn el && el.className && el.className.split(\" \").indexOf(className) !== -1;\n};\n\nexports.addClass = function(el,className) {\n\tvar c = el.className.split(\" \");\n\tif(c.indexOf(className) === -1) {\n\t\tc.push(className);\n\t}\n\tel.className = c.join(\" \");\n};\n\nexports.removeClass = function(el,className) {\n\tvar c = el.className.split(\" \"),\n\t\tp = c.indexOf(className);\n\tif(p !== -1) {\n\t\tc.splice(p,1);\n\t\tel.className = c.join(\" \");\n\t}\n};\n\nexports.toggleClass = function(el,className,status) {\n\tif(status === undefined) {\n\t\tstatus = !exports.hasClass(el,className);\n\t}\n\tif(status) {\n\t\texports.addClass(el,className);\n\t} else {\n\t\texports.removeClass(el,className);\n\t}\n};\n\n/*\nGet the scroll position of the viewport\nReturns:\n\t{\n\t\tx: horizontal scroll position in pixels,\n\t\ty: vertical scroll position in pixels\n\t}\n*/\nexports.getScrollPosition = function() {\n\tif(\"scrollX\" in window) {\n\t\treturn {x: window.scrollX, y: window.scrollY};\n\t} else {\n\t\treturn {x: document.documentElement.scrollLeft, y: document.documentElement.scrollTop};\n\t}\n};\n\n/*\nGets the bounding rectangle of an element in absolute page coordinates\n*/\nexports.getBoundingPageRect = function(element) {\n\tvar scrollPos = $tw.utils.getScrollPosition(),\n\t\tclientRect = element.getBoundingClientRect();\n\treturn {\n\t\tleft: clientRect.left + scrollPos.x,\n\t\twidth: clientRect.width,\n\t\tright: clientRect.right + scrollPos.x,\n\t\ttop: clientRect.top + scrollPos.y,\n\t\theight: clientRect.height,\n\t\tbottom: clientRect.bottom + scrollPos.y\n\t};\n};\n\n/*\nSaves a named password in the browser\n*/\nexports.savePassword = function(name,password) {\n\tif(window.localStorage) {\n\t\tlocalStorage.setItem(\"tw5-password-\" + name,password);\n\t}\n};\n\n/*\nRetrieve a named password from the browser\n*/\nexports.getPassword = function(name) {\n\treturn window.localStorage ? localStorage.getItem(\"tw5-password-\" + name) : \"\";\n};\n\n/*\nForce layout of a dom node and its descendents\n*/\nexports.forceLayout = function(element) {\n\tvar dummy = element.offsetWidth;\n};\n\n/*\nPulse an element for debugging purposes\n*/\nexports.pulseElement = function(element) {\n\t// Event handler to remove the class at the end\n\telement.addEventListener($tw.browser.animationEnd,function handler(event) {\n\t\telement.removeEventListener($tw.browser.animationEnd,handler,false);\n\t\t$tw.utils.removeClass(element,\"pulse\");\n\t},false);\n\t// Apply the pulse class\n\t$tw.utils.removeClass(element,\"pulse\");\n\t$tw.utils.forceLayout(element);\n\t$tw.utils.addClass(element,\"pulse\");\n};\n\n/*\nAttach specified event handlers to a DOM node\ndomNode: where to attach the event handlers\nevents: array of event handlers to be added (see below)\nEach entry in the events array is an object with these properties:\nhandlerFunction: optional event handler function\nhandlerObject: optional event handler object\nhandlerMethod: optionally specifies object handler method name (defaults to `handleEvent`)\n*/\nexports.addEventListeners = function(domNode,events) {\n\t$tw.utils.each(events,function(eventInfo) {\n\t\tvar handler;\n\t\tif(eventInfo.handlerFunction) {\n\t\t\thandler = eventInfo.handlerFunction;\n\t\t} else if(eventInfo.handlerObject) {\n\t\t\tif(eventInfo.handlerMethod) {\n\t\t\t\thandler = function(event) {\n\t\t\t\t\teventInfo.handlerObject[eventInfo.handlerMethod].call(eventInfo.handlerObject,event);\n\t\t\t\t};\t\n\t\t\t} else {\n\t\t\t\thandler = eventInfo.handlerObject;\n\t\t\t}\n\t\t}\n\t\tdomNode.addEventListener(eventInfo.name,handler,false);\n\t});\n};\n\n/*\nConstruct and dispatch a custom event\n*/\nexports.dispatchCustomEvent = function(target,name,members) {\n\tvar event = document.createEvent(\"Event\");\n\tevent.initEvent(name,true,true);\n\t$tw.utils.each(members,function(member,name) {\n\t\tevent[name] = member;\n\t});\n\ttarget.dispatchEvent(event); \n};\n\n\n})();\n",
"title": "$:/core/modules/utils/dom.js",
"type": "application/javascript",
"module-type": "utils"
},
"$:/core/modules/utils/dom/http.js": {
"text": "/*\\\ntitle: $:/core/modules/utils/dom/http.js\ntype: application/javascript\nmodule-type: utils\n\nBrowser HTTP support\n\n\\*/\n(function(){\n\n/*jslint node: true, browser: true */\n/*global $tw: false */\n\"use strict\";\n\n/*\nA quick and dirty HTTP function; to be refactored later. Options are:\n\turl: URL to retrieve\n\ttype: GET, PUT, POST etc\n\tcallback: function invoked with (err,data)\n*/\nexports.httpRequest = function(options) {\n\tvar type = options.type || \"GET\",\n\t\theaders = options.headers || {accept: \"application/json\"},\n\t\trequest = new XMLHttpRequest(),\n\t\tdata = \"\",\n\t\tf,results;\n\t// Massage the data hashmap into a string\n\tif(options.data) {\n\t\tif(typeof options.data === \"string\") { // Already a string\n\t\t\tdata = options.data;\n\t\t} else { // A hashmap of strings\n\t\t\tresults = [];\n\t\t\t$tw.utils.each(options.data,function(dataItem,dataItemTitle) {\n\t\t\t\tresults.push(dataItemTitle + \"=\" + encodeURIComponent(dataItem));\n\t\t\t});\n\t\t\tdata = results.join(\"&\");\n\t\t}\n\t}\n\t// Set up the state change handler\n\trequest.onreadystatechange = function() {\n\t\tif(this.readyState === 4) {\n\t\t\tif(this.status === 200 || this.status === 204) {\n\t\t\t\t// Success!\n\t\t\t\toptions.callback(null,this.responseText,this);\n\t\t\t\treturn;\n\t\t\t}\n\t\t// Something went wrong\n\t\toptions.callback(\"XMLHttpRequest error code: \" + this.status);\n\t\t}\n\t};\n\t// Make the request\n\trequest.open(type,options.url,true);\n\tif(headers) {\n\t\t$tw.utils.each(headers,function(header,headerTitle,object) {\n\t\t\trequest.setRequestHeader(headerTitle,header);\n\t\t});\n\t}\n\tif(data && !$tw.utils.hop(headers,\"Content-type\")) {\n\t\trequest.setRequestHeader(\"Content-type\",\"application/x-www-form-urlencoded; charset=UTF-8\");\n\t}\n\trequest.send(data);\n\treturn request;\n};\n\n})();\n",
"title": "$:/core/modules/utils/dom/http.js",
"type": "application/javascript",
"module-type": "utils"
},
"$:/core/modules/utils/dom/keyboard.js": {
"text": "/*\\\ntitle: $:/core/modules/utils/dom/keyboard.js\ntype: application/javascript\nmodule-type: utils\n\nKeyboard utilities\n\n\\*/\n(function(){\n\n/*jslint node: true, browser: true */\n/*global $tw: false */\n\"use strict\";\n\nvar namedKeys = {\n\t\"backspace\": 8,\n\t\"tab\": 9,\n\t\"enter\": 13,\n\t\"escape\": 27\n};\n\n/*\nParses a key descriptor into the structure:\n{\n\tkeyCode: numeric keycode\n\tshiftKey: boolean\n\taltKey: boolean\n\tctrlKey: boolean\n}\nKey descriptors have the following format:\n\tctrl+enter\n\tctrl+shift+alt+A\n*/\nexports.parseKeyDescriptor = function(keyDescriptor) {\n\tvar components = keyDescriptor.split(\"+\"),\n\t\tinfo = {\n\t\t\tkeyCode: 0,\n\t\t\tshiftKey: false,\n\t\t\taltKey: false,\n\t\t\tctrlKey: false\n\t\t};\n\tfor(var t=0; t<components.length; t++) {\n\t\tvar s = components[t].toLowerCase();\n\t\t// Look for modifier keys\n\t\tif(s === \"ctrl\") {\n\t\t\tinfo.ctrlKey = true;\n\t\t} else if(s === \"shift\") {\n\t\t\tinfo.shiftKey = true;\n\t\t} else if(s === \"alt\") {\n\t\t\tinfo.altKey = true;\n\t\t}\n\t\t// Replace named keys with their code\n\t\tif(namedKeys[s]) {\n\t\t\tinfo.keyCode = namedKeys[s];\n\t\t}\n\t}\n\treturn info;\n};\n\n})();\n",
"title": "$:/core/modules/utils/dom/keyboard.js",
"type": "application/javascript",
"module-type": "utils"
},
"$:/core/modules/utils/dom/modal.js": {
"text": "/*\\\ntitle: $:/core/modules/utils/dom/modal.js\ntype: application/javascript\nmodule-type: utils\n\nModal message mechanism\n\n\\*/\n(function(){\n\n/*jslint node: true, browser: true */\n/*global $tw: false */\n\"use strict\";\n\nvar widget = require(\"$:/core/modules/widgets/widget.js\");\n\nvar Modal = function(wiki) {\n\tthis.wiki = wiki;\n\tthis.modalCount = 0;\n};\n\n/*\nDisplay a modal dialogue\n\ttitle: Title of tiddler to display\n\toptions: see below\nOptions include:\n\tdownloadLink: Text of a big download link to include\n*/\nModal.prototype.display = function(title,options) {\n\toptions = options || {};\n\tvar self = this,\n\t\tduration = $tw.utils.getAnimationDuration(),\n\t\ttiddler = this.wiki.getTiddler(title);\n\t// Don't do anything if the tiddler doesn't exist\n\tif(!tiddler) {\n\t\treturn;\n\t}\n\t// Create the wrapper divs\n\tvar wrapper = document.createElement(\"div\"),\n\t\tmodalBackdrop = document.createElement(\"div\"),\n\t\tmodalWrapper = document.createElement(\"div\"),\n\t\tmodalHeader = document.createElement(\"div\"),\n\t\theaderTitle = document.createElement(\"h3\"),\n\t\tmodalBody = document.createElement(\"div\"),\n\t\tmodalLink = document.createElement(\"a\"),\n\t\tmodalFooter = document.createElement(\"div\"),\n\t\tmodalFooterHelp = document.createElement(\"span\"),\n\t\tmodalFooterButtons = document.createElement(\"span\");\n\t// Up the modal count and adjust the body class\n\tthis.modalCount++;\n\tthis.adjustPageClass();\n\t// Add classes\n\t$tw.utils.addClass(wrapper,\"modal-wrapper\");\n\t$tw.utils.addClass(modalBackdrop,\"modal-backdrop\");\n\t$tw.utils.addClass(modalWrapper,\"modal\");\n\t$tw.utils.addClass(modalHeader,\"modal-header\");\n\t$tw.utils.addClass(modalBody,\"modal-body\");\n\t$tw.utils.addClass(modalLink,\"btn btn-large btn-block btn-success\");\n\t$tw.utils.addClass(modalFooter,\"modal-footer\");\n\t// Join them together\n\twrapper.appendChild(modalBackdrop);\n\twrapper.appendChild(modalWrapper);\n\tmodalHeader.appendChild(headerTitle);\n\tmodalWrapper.appendChild(modalHeader);\n\tmodalWrapper.appendChild(modalBody);\n\tmodalFooter.appendChild(modalFooterHelp);\n\tmodalFooter.appendChild(modalFooterButtons);\n\tmodalWrapper.appendChild(modalFooter);\n\t// Render the title of the message\n\tvar titleText;\n\tif(tiddler && tiddler.fields && tiddler.fields.subtitle) {\n\t\ttitleText = tiddler.fields.subtitle;\n\t} else {\n\t\ttitleText = title;\n\t}\n\tvar headerParser = this.wiki.parseText(\"text/vnd.tiddlywiki\",titleText,{parseAsInline: true}),\n\t\theaderWidgetNode = this.wiki.makeWidget(headerParser,{parentWidget: $tw.rootWidget, document: document});\n\theaderWidgetNode.render(headerTitle,null);\n\tthis.wiki.addEventListener(\"change\",function(changes) {\n\t\theaderWidgetNode.refresh(changes,modalHeader,null);\n\t});\n\t// Render the body of the message\n\tvar bodyParser = this.wiki.parseTiddler(title),\n\t\tbodyWidgetNode = this.wiki.makeWidget(bodyParser,{parentWidget: $tw.rootWidget, document: document});\n\tbodyWidgetNode.render(modalBody,null);\n\tthis.wiki.addEventListener(\"change\",function(changes) {\n\t\tbodyWidgetNode.refresh(changes,modalBody,null);\n\t});\n\t// Setup the link if present\n\tif(options.downloadLink) {\n\t\tmodalLink.href = options.downloadLink\n\t\tmodalLink.appendChild(document.createTextNode(\"Right-click to save changes\"));\n\t\tmodalBody.appendChild(modalLink);\n\t}\n\t// Render the footer of the message\n\tif(tiddler && tiddler.fields && tiddler.fields.help) {\n\t\tvar link = document.createElement(\"a\");\n\t\tlink.setAttribute(\"href\",tiddler.fields.help);\n\t\tlink.setAttribute(\"target\",\"_blank\");\n\t\tlink.appendChild(document.createTextNode(\"Help\"));\n\t\tmodalFooterHelp.appendChild(link);\n\t\tmodalFooterHelp.style.float = \"left\";\n\t}\n\tvar footerText;\n\tif(tiddler && tiddler.fields && tiddler.fields.footer) {\n\t\tfooterText = tiddler.fields.footer;\n\t} else {\n\t\tfooterText = '<$button message=\"tw-close-tiddler\" class=\"btn btn-primary\">Close</$button>';\n\t}\n\tvar footerParser = this.wiki.parseText(\"text/vnd.tiddlywiki\",footerText,{parseAsInline: true}),\n\t\tfooterWidgetNode = this.wiki.makeWidget(footerParser,{parentWidget: $tw.rootWidget, document: document});\n\tfooterWidgetNode.render(modalFooterButtons,null);\n\tthis.wiki.addEventListener(\"change\",function(changes) {\n\t\tfooterWidgetNode.refresh(changes,modalFooterButtons,null);\n\t});\n\t// Add the close event handler\n\tvar closeHandler = function(event) {\n\t\t// Decrease the modal count and adjust the body class\n\t\tself.modalCount--;\n\t\tself.adjustPageClass();\n\t\t// Force layout and animate the modal message away\n\t\t$tw.utils.forceLayout(modalBackdrop);\n\t\t$tw.utils.forceLayout(modalWrapper);\n\t\t$tw.utils.setStyle(modalBackdrop,[\n\t\t\t{opacity: \"0\"}\n\t\t]);\n\t\t$tw.utils.setStyle(modalWrapper,[\n\t\t\t{transform: \"translateY(\" + window.innerHeight + \"px)\"}\n\t\t]);\n\t\t// Set up an event for the transition end\n\t\twindow.setTimeout(function() {\n\t\t\tif(wrapper.parentNode) {\n\t\t\t\t// Remove the modal message from the DOM\n\t\t\t\tdocument.body.removeChild(wrapper);\n\t\t\t}\n\t\t},duration);\n\t\t// Don't let anyone else handle the tw-close-tiddler message\n\t\treturn false;\n\t};\n\theaderWidgetNode.addEventListener(\"tw-close-tiddler\",closeHandler,false);\n\tbodyWidgetNode.addEventListener(\"tw-close-tiddler\",closeHandler,false);\n\tfooterWidgetNode.addEventListener(\"tw-close-tiddler\",closeHandler,false);\n\t// Set the initial styles for the message\n\t$tw.utils.setStyle(modalBackdrop,[\n\t\t{opacity: \"0\"}\n\t]);\n\t$tw.utils.setStyle(modalWrapper,[\n\t\t{transformOrigin: \"0% 0%\"},\n\t\t{transform: \"translateY(\" + (-window.innerHeight) + \"px)\"}\n\t]);\n\t// Put the message into the document\n\tdocument.body.appendChild(wrapper);\n\t// Set up animation for the styles\n\t$tw.utils.setStyle(modalBackdrop,[\n\t\t{transition: \"opacity \" + duration + \"ms ease-out\"}\n\t]);\n\t$tw.utils.setStyle(modalWrapper,[\n\t\t{transition: $tw.utils.roundTripPropertyName(\"transform\") + \" \" + duration + \"ms ease-in-out\"}\n\t]);\n\t// Force layout\n\t$tw.utils.forceLayout(modalBackdrop);\n\t$tw.utils.forceLayout(modalWrapper);\n\t// Set final animated styles\n\t$tw.utils.setStyle(modalBackdrop,[\n\t\t{opacity: \"0.7\"}\n\t]);\n\t$tw.utils.setStyle(modalWrapper,[\n\t\t{transform: \"translateY(0px)\"}\n\t]);\n};\n\nModal.prototype.adjustPageClass = function() {\n\tif($tw.pageContainer) {\n\t\t$tw.utils.toggleClass($tw.pageContainer,\"tw-modal-displayed\",this.modalCount > 0);\n\t}\n};\n\nexports.Modal = Modal;\n\n})();\n",
"title": "$:/core/modules/utils/dom/modal.js",
"type": "application/javascript",
"module-type": "utils"
},
"$:/core/modules/utils/dom/notifier.js": {
"text": "/*\\\ntitle: $:/core/modules/utils/dom/notifier.js\ntype: application/javascript\nmodule-type: utils\n\nNotifier mechanism\n\n\\*/\n(function(){\n\n/*jslint node: true, browser: true */\n/*global $tw: false */\n\"use strict\";\n\nvar widget = require(\"$:/core/modules/widgets/widget.js\");\n\nvar Notifier = function(wiki) {\n\tthis.wiki = wiki;\n};\n\n/*\nDisplay a notification\n\ttitle: Title of tiddler containing the notification text\n\toptions: see below\nOptions include:\n*/\nNotifier.prototype.display = function(title,options) {\n\toptions = options || {};\n\t// Create the wrapper divs\n\tvar notification = document.createElement(\"div\"),\n\t\ttiddler = this.wiki.getTiddler(title),\n\t\tduration = $tw.utils.getAnimationDuration();\n\t// Don't do anything if the tiddler doesn't exist\n\tif(!tiddler) {\n\t\treturn;\n\t}\n\t// Add classes\n\t$tw.utils.addClass(notification,\"tw-notification\");\n\t// Render the body of the notification\n\tvar parser = this.wiki.parseTiddler(title),\n\t\twidgetNode = this.wiki.makeWidget(parser,{parentWidget: $tw.rootWidget, document: document});\n\twidgetNode.render(notification,null);\n\tthis.wiki.addEventListener(\"change\",function(changes) {\n\t\twidgetNode.refresh(changes,notification,null);\n\t});\n\t// Set the initial styles for the notification\n\t$tw.utils.setStyle(notification,[\n\t\t{opacity: \"0\"},\n\t\t{transformOrigin: \"0% 0%\"},\n\t\t{transform: \"translateY(\" + (-window.innerHeight) + \"px)\"},\n\t\t{transition: \"opacity \" + duration + \"ms ease-out, \" + $tw.utils.roundTripPropertyName(\"transform\") + \" \" + duration + \"ms ease-in-out\"}\n\t]);\n\t// Add the notification to the DOM\n\tdocument.body.appendChild(notification);\n\t// Force layout\n\t$tw.utils.forceLayout(notification);\n\t// Set final animated styles\n\t$tw.utils.setStyle(notification,[\n\t\t{opacity: \"1.0\"},\n\t\t{transform: \"translateY(0px)\"}\n\t]);\n\t// Set a timer to remove the notification\n\twindow.setTimeout(function() {\n\t\t// Force layout and animate the notification away\n\t\t$tw.utils.forceLayout(notification);\n\t\t$tw.utils.setStyle(notification,[\n\t\t\t{opacity: \"0.0\"},\n\t\t\t{transform: \"translateX(\" + (notification.offsetWidth) + \"px)\"}\n\t\t]);\n\t\t// Remove the modal message from the DOM once the transition ends\n\t\tsetTimeout(function() {\n\t\t\tif(notification.parentNode) {\n\t\t\t\tdocument.body.removeChild(notification);\n\t\t\t}\n\t\t},duration);\n\t},$tw.config.preferences.notificationDuration);\n};\n\nexports.Notifier = Notifier;\n\n})();\n",
"title": "$:/core/modules/utils/dom/notifier.js",
"type": "application/javascript",
"module-type": "utils"
},
"$:/core/modules/utils/dom/popup.js": {
"text": "/*\\\ntitle: $:/core/modules/utils/dom/popup.js\ntype: application/javascript\nmodule-type: utils\n\nModule that creates a $tw.utils.Popup object prototype that manages popups in the browser\n\n\\*/\n(function(){\n\n/*jslint node: true, browser: true */\n/*global $tw: false */\n\"use strict\";\n\n/*\nCreates a Popup object with these options:\n\trootElement: the DOM element to which the popup zapper should be attached\n*/\nvar Popup = function(options) {\n\toptions = options || {};\n\tthis.rootElement = options.rootElement || document.body;\n};\n\nPopup.prototype.show = function(options) {\n\tthis.cancel();\n\tthis.title = options.title;\n\tthis.wiki = options.wiki;\n\tthis.anchorDomNode = options.domNode;\n\t$tw.utils.addClass(this.anchorDomNode,\"tw-popup\");\n\tthis.rootElement.addEventListener(\"click\",this,false);\n};\n\nPopup.prototype.handleEvent = function(event) {\n\t// Dismiss the popup if we get a click on an element that doesn't have .tw-popup class\n\tif(event.type === \"click\") {\n\t\tvar node = event.target;\n\t\twhile(node && !$tw.utils.hasClass(node,\"tw-popup\")) {\n\t\t\tnode = node.parentNode;\n\t\t}\n\t\tif(!node) {\n\t\t\tthis.cancel();\n\t\t}\n\t}\n};\n\nPopup.prototype.cancel = function() {\n\tif(this.anchorDomNode) {\n\t\t$tw.utils.removeClass(this.anchorDomNode,\"tw-popup\");\n\t\tthis.anchorDomNode = null;\t\t\n\t}\n\tthis.rootElement.removeEventListener(\"click\",this,false);\n\tif(this.title) {\n\t\tthis.wiki.deleteTiddler(this.title);\n\t\tthis.title = null;\n\t}\n};\n\n/*\nTrigger a popup open or closed. Parameters are in a hashmap:\n\ttitle: title of the tiddler where the popup details are stored\n\tdomNode: dom node to which the popup will be positioned\n\twiki: wiki\n\tforce: if specified, forces the popup state to true or false\n*/\nPopup.prototype.triggerPopup = function(options) {\n\t// Get the current popup state tiddler\n\tvar value = options.wiki.getTextReference(options.title,\"\");\n\t// Check if the popup is open by checking whether it matches \"(<x>,<y>)\"\n\tvar state = !this.readPopupState(options.title,value);\n\tif(\"force\" in options) {\n\t\tstate = options.force;\n\t}\n\tif(state) {\n\t\t// Set the position if we're opening it\n\t\tthis.cancel();\n\t\toptions.wiki.setTextReference(options.title,\n\t\t\t\"(\" + options.domNode.offsetLeft + \",\" + options.domNode.offsetTop + \",\" + \n\t\t\t\toptions.domNode.offsetWidth + \",\" + options.domNode.offsetHeight + \")\");\n\t\tthis.show(options);\n\t} else {\n\t\tthis.cancel();\n\t}\n};\n\n/*\nReturns true if the specified title and text identifies an active popup\n*/\nPopup.prototype.readPopupState = function(title,text) {\n\tvar popupLocationRegExp = /^\\((-?[0-9\\.E]+),(-?[0-9\\.E]+),(-?[0-9\\.E]+),(-?[0-9\\.E]+)\\)$/,\n\t\tresult = false;\n\tif(this.title === title) {\n\t\tresult = popupLocationRegExp.test(text);\n\t}\n\treturn result;\n};\n\nexports.Popup = Popup;\n\n})();\n",
"title": "$:/core/modules/utils/dom/popup.js",
"type": "application/javascript",
"module-type": "utils"
},
"$:/core/modules/utils/dom/scroller.js": {
"text": "/*\\\ntitle: $:/core/modules/utils/dom/scroller.js\ntype: application/javascript\nmodule-type: utils\n\nModule that creates a $tw.utils.Scroller object prototype that manages scrolling in the browser\n\n\\*/\n(function(){\n\n/*jslint node: true, browser: true */\n/*global $tw: false */\n\"use strict\";\n\n/*\nEvent handler for when the `tw-scroll` event hits the document body\n*/\nvar PageScroller = function() {\n\tthis.idRequestFrame = null;\n\tthis.requestAnimationFrame = window.requestAnimationFrame ||\n\t\twindow.webkitRequestAnimationFrame ||\n\t\twindow.mozRequestAnimationFrame ||\n\t\tfunction(callback) {\n\t\t\treturn window.setTimeout(callback, 1000/60);\n\t\t};\n\tthis.cancelAnimationFrame = window.cancelAnimationFrame ||\n\t\twindow.webkitCancelAnimationFrame ||\n\t\twindow.webkitCancelRequestAnimationFrame ||\n\t\twindow.mozCancelAnimationFrame ||\n\t\twindow.mozCancelRequestAnimationFrame ||\n\t\tfunction(id) {\n\t\t\twindow.clearTimeout(id);\n\t\t};\n};\n\nPageScroller.prototype.cancelScroll = function() {\n\tif(this.idRequestFrame) {\n\t\tthis.cancelAnimationFrame.call(window,this.idRequestFrame);\n\t\tthis.idRequestFrame = null;\n\t}\n};\n\n/*\nHandle an event\n*/\nPageScroller.prototype.handleEvent = function(event) {\n\tif(event.type === \"tw-scroll\") {\n\t\treturn this.scrollIntoView(event.target);\n\t}\n\treturn true;\n};\n\n/*\nHandle a scroll event hitting the page document\n*/\nPageScroller.prototype.scrollIntoView = function(element) {\n\tvar duration = $tw.utils.getAnimationDuration();\n\t// Now get ready to scroll the body\n\tthis.cancelScroll();\n\tthis.startTime = Date.now();\n\tvar scrollPosition = $tw.utils.getScrollPosition();\n\t// Get the client bounds of the element and adjust by the scroll position\n\tvar clientBounds = element.getBoundingClientRect(),\n\t\tbounds = {\n\t\t\tleft: clientBounds.left + scrollPosition.x,\n\t\t\ttop: clientBounds.top + scrollPosition.y,\n\t\t\twidth: clientBounds.width,\n\t\t\theight: clientBounds.height\n\t\t};\n\t// We'll consider the horizontal and vertical scroll directions separately via this function\n\tvar getEndPos = function(targetPos,targetSize,currentPos,currentSize) {\n\t\t\t// If the target is above/left of the current view, then scroll to it's top/left\n\t\t\tif(targetPos <= currentPos) {\n\t\t\t\treturn targetPos;\n\t\t\t// If the target is smaller than the window and the scroll position is too far up, then scroll till the target is at the bottom of the window\n\t\t\t} else if(targetSize < currentSize && currentPos < (targetPos + targetSize - currentSize)) {\n\t\t\t\treturn targetPos + targetSize - currentSize;\n\t\t\t// If the target is big, then just scroll to the top\n\t\t\t} else if(currentPos < targetPos) {\n\t\t\t\treturn targetPos;\n\t\t\t// Otherwise, stay where we are\n\t\t\t} else {\n\t\t\t\treturn currentPos;\n\t\t\t}\n\t\t},\n\t\tendX = getEndPos(bounds.left,bounds.width,scrollPosition.x,window.innerWidth),\n\t\tendY = getEndPos(bounds.top,bounds.height,scrollPosition.y,window.innerHeight);\n\t// Only scroll if necessary\n\tif(endX !== scrollPosition.x || endY !== scrollPosition.y) {\n\t\tvar self = this,\n\t\t\tdrawFrame;\n\t\tdrawFrame = function () {\n\t\t\tvar t;\n\t\t\tif(duration <= 0) {\n\t\t\t\tt = 1;\n\t\t\t} else {\n\t\t\t\tt = ((Date.now()) - self.startTime) / duration;\t\n\t\t\t}\n\t\t\tif(t >= 1) {\n\t\t\t\tself.cancelScroll();\n\t\t\t\tt = 1;\n\t\t\t}\n\t\t\tt = $tw.utils.slowInSlowOut(t);\n\t\t\twindow.scrollTo(scrollPosition.x + (endX - scrollPosition.x) * t,scrollPosition.y + (endY - scrollPosition.y) * t);\n\t\t\tif(t < 1) {\n\t\t\t\tself.idRequestFrame = self.requestAnimationFrame.call(window,drawFrame);\n\t\t\t}\n\t\t};\n\t\tdrawFrame();\n\t}\n};\n\nexports.PageScroller = PageScroller;\n\n})();\n",
"title": "$:/core/modules/utils/dom/scroller.js",
"type": "application/javascript",
"module-type": "utils"
},
"$:/core/modules/utils/fakedom.js": {
"text": "/*\\\ntitle: $:/core/modules/utils/fakedom.js\ntype: application/javascript\nmodule-type: global\n\nA barebones implementation of DOM interfaces needed by the rendering mechanism.\n\n\\*/\n(function(){\n\n/*jslint node: true, browser: true */\n/*global $tw: false */\n\"use strict\";\n\n// Sequence number used to enable us to track objects for testing\nvar sequenceNumber = null;\n\nvar bumpSequenceNumber = function(object) {\n\tif(sequenceNumber !== null) {\n\t\tobject.sequenceNumber = sequenceNumber++;\n\t}\n}\n\nvar TW_TextNode = function(text) {\n\tbumpSequenceNumber(this);\n\tthis.textContent = text;\n};\n\nObject.defineProperty(TW_TextNode.prototype, \"formattedTextContent\", {\n\tget: function() {\n\t\treturn this.textContent.replace(/(\\r?\\n)/g,\"\");\n\t}\n});\n\nvar TW_Element = function(tag,namespace) {\n\tbumpSequenceNumber(this);\n\tthis.isTiddlyWikiFakeDom = true;\n\tthis.tag = tag;\n\tthis.attributes = {};\n\tthis.isRaw = false;\n\tthis.children = [];\n\tthis.namespaceURI = namespace || \"http://www.w3.org/1999/xhtml\";\n};\n\nTW_Element.prototype.setAttribute = function(name,value) {\n\tif(this.isRaw) {\n\t\tthrow \"Cannot setAttribute on a raw TW_Element\";\n\t}\n\tthis.attributes[name] = value;\n};\n\nTW_Element.prototype.setAttributeNS = function(namespace,name,value) {\n\tthis.setAttribute(name,value);\n};\n\nTW_Element.prototype.removeAttribute = function(name) {\n\tif(this.isRaw) {\n\t\tthrow \"Cannot removeAttribute on a raw TW_Element\";\n\t}\n\tif($tw.utils.hop(this.attributes,name)) {\n\t\tdelete this.attributes[name];\n\t}\n};\n\nTW_Element.prototype.appendChild = function(node) {\n\tthis.children.push(node);\n\tnode.parentNode = this;\n};\n\nTW_Element.prototype.insertBefore = function(node,nextSibling) {\n\tif(nextSibling) {\n\t\tvar p = this.children.indexOf(nextSibling);\n\t\tif(p !== -1) {\n\t\t\tthis.children.splice(p,0,node);\n\t\t\tnode.parentNode = this;\n\t\t} else {\n\t\t\tthis.appendChild(node);\n\t\t}\n\t} else {\n\t\tthis.appendChild(node);\n\t}\n}\n\nTW_Element.prototype.removeChild = function(node) {\n\tvar p = this.children.indexOf(node);\n\tif(p !== -1) {\n\t\tthis.children.splice(p,1);\n\t}\n};\n\nTW_Element.prototype.hasChildNodes = function() {\n\treturn !!this.children.length;\n};\n\nObject.defineProperty(TW_Element.prototype, \"firstChild\", {\n get: function() {\n \treturn this.children[0];\n }\n});\n\nTW_Element.prototype.addEventListener = function(type,listener,useCapture) {\n\t// Do nothing\n};\n\nObject.defineProperty(TW_Element.prototype, \"className\", {\n\tget: function() {\n\t\treturn this.attributes[\"class\"] || \"\";\n\t},\n set: function(value) {\n \tthis.attributes[\"class\"] = value;\n }\n});\n\nObject.defineProperty(TW_Element.prototype, \"value\", {\n\tget: function() {\n\t\treturn this.attributes[\"value\"] || \"\";\n\t},\n set: function(value) {\n \tthis.attributes[\"value\"] = value;\n }\n});\n\nObject.defineProperty(TW_Element.prototype, \"outerHTML\", {\n get: function() {\n\t\tvar output = [],attr,a,v;\n\t\toutput.push(\"<\",this.tag);\n\t\tif(this.attributes) {\n\t\t\tattr = [];\n\t\t\tfor(a in this.attributes) {\n\t\t\t\tattr.push(a);\n\t\t\t}\n\t\t\tattr.sort();\n\t\t\tfor(a=0; a<attr.length; a++) {\n\t\t\t\tv = this.attributes[attr[a]];\n\t\t\t\tif(v !== undefined) {\n\t\t\t\t\toutput.push(\" \",attr[a],\"='\",$tw.utils.htmlEncode(v),\"'\");\n\t\t\t\t}\n\t\t\t}\n\t\t}\n\t\toutput.push(\">\");\n\t\tif($tw.config.htmlVoidElements.indexOf(this.tag) === -1) {\n\t\t\toutput.push(this.innerHTML);\n\t\t\toutput.push(\"</\",this.tag,\">\");\n\t\t}\n\t\treturn output.join(\"\");\n }\n});\n\nObject.defineProperty(TW_Element.prototype, \"innerHTML\", {\n\tget: function() {\n\t\tif(this.isRaw) {\n\t\t\treturn this.rawHTML;\n\t\t} else {\n\t\t\tvar b = [];\n\t\t\t$tw.utils.each(this.children,function(node) {\n\t\t\t\tif(node instanceof TW_Element) {\n\t\t\t\t\tb.push(node.outerHTML);\n\t\t\t\t} else if(node instanceof TW_TextNode) {\n\t\t\t\t\tb.push($tw.utils.htmlEncode(node.textContent));\n\t\t\t\t}\n\t\t\t});\n\t\t\treturn b.join(\"\");\n\t\t}\n\t},\n set: function(value) {\n \tthis.isRaw = true;\n \tthis.rawHTML = value;\n }\n});\n\nObject.defineProperty(TW_Element.prototype, \"textContent\", {\n\tget: function() {\n\t\tif(this.isRaw) {\n\t\t\tthrow \"Cannot get textContent on a raw TW_Element\";\n\t\t} else {\n\t\t\tvar b = [];\n\t\t\t$tw.utils.each(this.children,function(node) {\n\t\t\t\tb.push(node.textContent);\n\t\t\t});\n\t\t\treturn b.join(\"\");\n\t\t}\n\t}\n});\n\nObject.defineProperty(TW_Element.prototype, \"formattedTextContent\", {\n\tget: function() {\n\t\tif(this.isRaw) {\n\t\t\tthrow \"Cannot get formattedTextContent on a raw TW_Element\";\n\t\t} else {\n\t\t\tvar b = [],\n\t\t\t\tisBlock = $tw.config.htmlBlockElements.indexOf(this.tag) !== -1;\n\t\t\tif(isBlock) {\n\t\t\t\tb.push(\"\\n\");\n\t\t\t}\n\t\t\tif(this.tag === \"li\") {\n\t\t\t\tb.push(\"* \")\n\t\t\t}\n\t\t\t$tw.utils.each(this.children,function(node) {\n\t\t\t\tb.push(node.formattedTextContent);\n\t\t\t});\n\t\t\tif(isBlock) {\n\t\t\t\tb.push(\"\\n\");\n\t\t\t}\n\t\t\treturn b.join(\"\");\n\t\t}\n\t}\n});\n\nvar document = {\n\tsetSequenceNumber: function(value) {\n\t\tsequenceNumber = value;\n\t},\n\tcreateElementNS: function(namespace,tag) {\n\t\treturn new TW_Element(tag,namespace);\n\t},\n\tcreateElement: function(tag) {\n\t\treturn new TW_Element(tag);\n\t},\n\tcreateTextNode: function(text) {\n\t\treturn new TW_TextNode(text);\n\t},\n\tisTiddlyWikiFakeDom: true\n};\n\nexports.fakeDocument = document;\n\n})();\n",
"title": "$:/core/modules/utils/fakedom.js",
"type": "application/javascript",
"module-type": "global"
},
"$:/core/modules/utils/filesystem.js": {
"text": "/*\\\ntitle: $:/core/modules/utils/filesystem.js\ntype: application/javascript\nmodule-type: utils-node\n\nFile system utilities\n\n\\*/\n(function(){\n\n/*jslint node: true, browser: true */\n/*global $tw: false */\n\"use strict\";\n\nvar fs = require(\"fs\"),\n\tpath = require(\"path\");\n\n/*\nRecursively (and synchronously) copy a directory and all its content\n*/\nexports.copyDirectory = function(srcPath,dstPath) {\n\t// Remove any trailing path separators\n\tsrcPath = $tw.utils.removeTrailingSeparator(srcPath);\n\tdstPath = $tw.utils.removeTrailingSeparator(dstPath);\n\t// Create the destination directory\n\tvar err = $tw.utils.createDirectory(dstPath);\n\tif(err) {\n\t\treturn err;\n\t}\n\t// Function to copy a folder full of files\n\tvar copy = function(srcPath,dstPath) {\n\t\tvar srcStats = fs.lstatSync(srcPath),\n\t\t\tdstExists = fs.existsSync(dstPath);\n\t\tif(srcStats.isFile()) {\n\t\t\t$tw.utils.copyFile(srcPath,dstPath);\n\t\t} else if(srcStats.isDirectory()) {\n\t\t\tvar items = fs.readdirSync(srcPath);\n\t\t\tfor(var t=0; t<items.length; t++) {\n\t\t\t\tvar item = items[t],\n\t\t\t\t\terr = copy(srcPath + path.sep + item,dstPath + path.sep + item);\n\t\t\t\tif(err) {\n\t\t\t\t\treturn err;\n\t\t\t\t}\n\t\t\t};\n\t\t}\n\t};\n\tcopy(srcPath,dstPath);\n\treturn null;\n};\n\n/*\nCopy a file\n*/\nvar FILE_BUFFER_LENGTH = 64 * 1024,\n\tfileBuffer = $tw.node && new Buffer(FILE_BUFFER_LENGTH);\n\nexports.copyFile = function(srcPath,dstPath) {\n\t// Create any directories in the destination\n\t$tw.utils.createDirectory(path.dirname(dstPath));\n\t// Copy the file\n\tvar srcFile = fs.openSync(srcPath,\"r\"),\n\t\tdstFile = fs.openSync(dstPath,\"w\"),\n\t\tbytesRead = 1,\n\t\tpos = 0;\n\twhile (bytesRead > 0) {\n\t\tbytesRead = fs.readSync(srcFile,fileBuffer,0,FILE_BUFFER_LENGTH,pos);\n\t\tfs.writeSync(dstFile,fileBuffer,0,bytesRead);\n\t\tpos += bytesRead;\n\t}\n\tfs.closeSync(srcFile);\n\tfs.closeSync(dstFile);\n\treturn null;\n}\n\n/*\nRemove trailing path separator\n*/\nexports.removeTrailingSeparator = function(dirPath) {\n\tvar len = dirPath.length;\n\tif(dirPath.charAt(len-1) === path.sep) {\n\t\tdirPath = dirPath.substr(0,len-1);\n\t}\n\treturn dirPath;\n};\n\n/*\nRecursively create a directory\n*/\nexports.createDirectory = function(dirPath) {\n\tvar parts = dirPath.split(path.sep);\n\tfor(var component=0; component<parts.length; component++) {\n\t\tvar subDirPath = parts.slice(0,component+1).join(path.sep);\n\t\tif(!$tw.utils.isDirectory(subDirPath)) {\n\t\t\ttry {\n\t\t\t\tfs.mkdirSync(subDirPath);\n\t\t\t} catch(e) {\n\t\t\t\treturn \"Error creating directory '\" + subDirPath + \"'\";\n\t\t\t}\n\t\t}\n\t}\n\treturn null;\n};\n\n/*\nCheck if a path identifies a directory\n*/\nexports.isDirectory = function(dirPath) {\n\treturn fs.existsSync(dirPath) && fs.statSync(dirPath).isDirectory();\n};\n\n})();\n",
"title": "$:/core/modules/utils/filesystem.js",
"type": "application/javascript",
"module-type": "utils-node"
},
"$:/core/modules/utils/logger.js": {
"text": "/*\\\ntitle: $:/core/modules/utils/logger.js\ntype: application/javascript\nmodule-type: utils\n\nA basic logging implementation\n\n\\*/\n(function(){\n\n/*jslint node: true, browser: true */\n/*global $tw: false */\n\"use strict\";\n\nvar ALERT_TAG = \"$:/tags/Alert\";\n\n/*\nMake a new logger\n*/\nfunction Logger(componentName) {\n\tthis.componentName = componentName || \"\";\n}\n\n/*\nLog a message\n*/\nLogger.prototype.log = function(/* args */) {\n\tif(console !== undefined && console.log !== undefined) {\n\t\treturn Function.apply.call(console.log, console, [this.componentName + \":\"].concat(Array.prototype.slice.call(arguments,0)));\n\t}\n};\n\n/*\nAlert a message\n*/\nLogger.prototype.alert = function(/* args */) {\n\t// Prepare the text of the alert\n\tvar text = Array.prototype.join.call(arguments,\" \");\n\t// Check if there is an existing alert with the same text and the same component\n\tvar existingAlerts = $tw.wiki.getTiddlersWithTag(ALERT_TAG),\n\t\talertFields,\n\t\texistingCount,\n\t\tself = this;\n\t$tw.utils.each(existingAlerts,function(title) {\n\t\tvar tiddler = $tw.wiki.getTiddler(title);\n\t\tif(tiddler.fields.text === text && tiddler.fields.component === self.componentName && tiddler.fields.modified && (!alertFields || tiddler.fields.modified < alertFields.modified)) {\n\t\t\t\talertFields = $tw.utils.extend({},tiddler.fields);\n\t\t}\n\t});\n\tif(alertFields) {\n\t\texistingCount = alertFields.count || 1;\n\t} else {\n\t\talertFields = {\n\t\t\ttitle: $tw.wiki.generateNewTitle(\"$:/temp/alerts/alert\",{prefix: \"\"}),\n\t\t\ttext: text,\n\t\t\ttags: [ALERT_TAG],\n\t\t\tcomponent: this.componentName\n\t\t};\n\t\texistingCount = 0;\n\t}\n\talertFields.modified = new Date();\n\tif(++existingCount > 1) {\n\t\talertFields.count = existingCount;\n\t} else {\n\t\talertFields.count = undefined;\n\t}\n\t$tw.wiki.addTiddler(new $tw.Tiddler(alertFields));\n\t// Log it too\n\tthis.log.apply(this,Array.prototype.slice.call(arguments,0));\n};\n\nexports.Logger = Logger;\n\n})();\n",
"title": "$:/core/modules/utils/logger.js",
"type": "application/javascript",
"module-type": "utils"
},
"$:/core/modules/utils/parsetree.js": {
"text": "/*\\\ntitle: $:/core/modules/utils/parsetree.js\ntype: application/javascript\nmodule-type: utils\n\nParse tree utility functions.\n\n\\*/\n(function(){\n\n/*jslint node: true, browser: true */\n/*global $tw: false */\n\"use strict\";\n\nexports.addAttributeToParseTreeNode = function(node,name,value) {\n\tif(node.type === \"element\") {\n\t\tnode.attributes = node.attributes || {};\n\t\tnode.attributes[name] = {type: \"string\", value: value};\n\t}\n};\n\nexports.getAttributeValueFromParseTreeNode = function(node,name,defaultValue) {\n\tif(node.type === \"element\" && node.attributes && node.attributes[name] && node.attributes[name].value !== undefined) {\n\t\treturn node.attributes[name].value;\n\t}\n\treturn defaultValue;\n};\n\nexports.addClassToParseTreeNode = function(node,classString) {\n\tvar classes = [];\n\tif(node.type === \"element\") {\n\t\tnode.attributes = node.attributes || {};\n\t\tnode.attributes[\"class\"] = node.attributes[\"class\"] || {type: \"string\", value: \"\"};\n\t\tif(node.attributes[\"class\"].type === \"string\") {\n\t\t\tif(node.attributes[\"class\"].value !== \"\") {\n\t\t\t\tclasses = node.attributes[\"class\"].value.split(\" \");\n\t\t\t}\n\t\t\tif(classString !== \"\") {\n\t\t\t\t$tw.utils.pushTop(classes,classString.split(\" \"));\n\t\t\t}\n\t\t\tnode.attributes[\"class\"].value = classes.join(\" \");\n\t\t}\n\t}\n};\n\nexports.addStyleToParseTreeNode = function(node,name,value) {\n\tif(node.type === \"element\") {\n\t\tnode.attributes = node.attributes || {};\n\t\tnode.attributes[\"style\"] = node.attributes[\"style\"] || {type: \"string\", value: \"\"};\n\t\tif(node.attributes[\"style\"].type === \"string\") {\n\t\t\tnode.attributes[\"style\"].value += name + \":\" + value + \";\";\n\t\t}\n\t}\n};\n\nexports.findParseTreeNode = function(nodeArray,search) {\n\tfor(var t=0; t<nodeArray.length; t++) {\n\t\tif(nodeArray[t].type === search.type && nodeArray[t].tag === search.tag) {\n\t\t\treturn nodeArray[t];\n\t\t}\n\t}\n\treturn undefined;\n};\n\n})();\n",
"title": "$:/core/modules/utils/parsetree.js",
"type": "application/javascript",
"module-type": "utils"
},
"$:/core/modules/utils/performance.js": {
"text": "/*\\\ntitle: $:/core/modules/utils/performance.js\ntype: application/javascript\nmodule-type: global\n\nPerformance measurement.\n\n\\*/\n(function(){\n\n/*jslint node: true, browser: true */\n/*global $tw: false */\n\"use strict\";\n\nfunction Performance(enabled) {\n\tthis.enabled = !!enabled;\n\tthis.measures = {}; // Hashmap of current values of measurements\n\tthis.logger = new $tw.utils.Logger(\"performance\");\n}\n\n/*\nWrap performance reporting around a top level function\n*/\nPerformance.prototype.report = function(name,fn) {\n\tvar self = this;\n\tif(this.enabled) {\n\t\treturn function() {\n\t\t\tself.measures = {};\n\t\t\tvar startTime = $tw.utils.timer(),\n\t\t\t\tresult = fn.apply(this,arguments);\n\t\t\tself.logger.log(name + \": \" + $tw.utils.timer(startTime) + \"ms\");\n\t\t\tfor(var m in self.measures) {\n\t\t\t\tself.logger.log(\"+\" + m + \": \" + self.measures[m] + \"ms\");\n\t\t\t}\n\t\t\treturn result;\n\t\t};\n\t} else {\n\t\treturn fn;\n\t}\n};\n\n/*\nWrap performance measurements around a subfunction\n*/\nPerformance.prototype.measure = function(name,fn) {\n\tvar self = this;\n\tif(this.enabled) {\n\t\treturn function() {\n\t\t\tvar startTime = $tw.utils.timer(),\n\t\t\t\tresult = fn.apply(this,arguments),\n\t\t\t\tvalue = self.measures[name] || 0;\n\t\t\tself.measures[name] = value + $tw.utils.timer(startTime);\n\t\t\treturn result;\n\t\t};\n\t} else {\n\t\treturn fn;\n\t}\n};\n\nexports.Performance = Performance;\n\n})();\n",
"title": "$:/core/modules/utils/performance.js",
"type": "application/javascript",
"module-type": "global"
},
"$:/core/modules/utils/pluginmaker.js": {
"text": "/*\\\ntitle: $:/core/modules/utils/pluginmaker.js\ntype: application/javascript\nmodule-type: utils\n\nA quick and dirty way to pack up plugins within the browser.\n\n\\*/\n(function(){\n\n/*jslint node: true, browser: true */\n/*global $tw: false */\n\"use strict\";\n\n/*\nRepack a plugin, and then delete any non-shadow payload tiddlers\n*/\nexports.repackPlugin = function(title,additionalTiddlers,excludeTiddlers) {\n\tadditionalTiddlers = additionalTiddlers || [];\n\texcludeTiddlers = excludeTiddlers || [];\n\t// Get the plugin tiddler\n\tvar pluginTiddler = $tw.wiki.getTiddler(title);\n\tif(!pluginTiddler) {\n\t\tthrow \"No such tiddler as \" + title;\n\t}\n\t// Extract the JSON\n\ttry {\n\t\tvar jsonPluginTiddler = JSON.parse(pluginTiddler.fields.text);\n\t} catch(e) {\n\t\tthrow \"Cannot parse plugin tiddler \" + title + \"\\nError: \" + e;\n\t}\n\t// Get the list of tiddlers\n\tvar tiddlers = Object.keys(jsonPluginTiddler.tiddlers);\n\t// Add the additional tiddlers\n\t$tw.utils.pushTop(tiddlers,additionalTiddlers)\n\t// Remove any excluded tiddlers\n\tfor(var t=tiddlers.length-1; t>=0; t--) {\n\t\tif(excludeTiddlers.indexOf(tiddlers[t]) !== -1) {\n\t\t\ttiddlers.splice(t,1);\n\t\t}\n\t}\n\t// Pack up the tiddlers into a block of JSON\n\tvar plugins = {};\n\t$tw.utils.each(tiddlers,function(title) {\n\t\tvar tiddler = $tw.wiki.getTiddler(title),\n\t\t\tfields = {};\n\t\t$tw.utils.each(tiddler.fields,function (value,name) {\n\t\t\tfields[name] = tiddler.getFieldString(name);\n\t\t});\n\t\tplugins[title] = fields;\n\t});\n\t// Retrieve and bump the version number\n\tvar pluginVersion = $tw.utils.parseVersion(pluginTiddler.getFieldString(\"version\") || \"0.0.0\") || {\n\t\t\tmajor: \"0\",\n\t\t\tminor: \"0\",\n\t\t\tpatch: \"0\"\n\t\t};\n\tpluginVersion.patch++;\n\tvar version = pluginVersion.major + \".\" + pluginVersion.minor + \".\" + pluginVersion.patch;\n\tif(pluginVersion.prerelease) {\n\t\tversion += \"-\" + pluginVersion.prerelease;\n\t}\n\tif(pluginVersion.build) {\n\t\tversion += \"+\" + pluginVersion.build;\n\t}\n\t// Save the tiddler\n\t$tw.wiki.addTiddler(new $tw.Tiddler(pluginTiddler,{text: JSON.stringify({tiddlers: plugins},null,4), version: version}));\n\t// Delete any non-shadow constituent tiddlers\n\t$tw.utils.each(tiddlers,function(title) {\n\t\tif($tw.wiki.tiddlerExists(title)) {\n\t\t\t$tw.wiki.deleteTiddler(title);\n\t\t}\n\t});\n\t// Trigger an autosave\n\t$tw.rootWidget.dispatchEvent({type: \"tw-auto-save-wiki\"});\n\t// Return a heartwarming confirmation\n\treturn \"Plugin \" + title + \" successfully saved\";\n}\n\n})();\n",
"title": "$:/core/modules/utils/pluginmaker.js",
"type": "application/javascript",
"module-type": "utils"
},
"$:/core/modules/utils/utils.js": {
"text": "/*\\\ntitle: $:/core/modules/utils/utils.js\ntype: application/javascript\nmodule-type: utils\n\nVarious static utility functions.\n\n\\*/\n(function(){\n\n/*jslint node: true, browser: true */\n/*global $tw: false */\n\"use strict\";\n\n/*\nTrim whitespace from the start and end of a string\nThanks to Steven Levithan, http://blog.stevenlevithan.com/archives/faster-trim-javascript\n*/\nexports.trim = function(str) {\n\tif(typeof str === \"string\") {\n\t\treturn str.replace(/^\\s\\s*/, '').replace(/\\s\\s*$/, '');\n\t} else {\n\t\treturn str;\n\t}\n};\n\n/*\nReturn the number of keys in an object\n*/\nexports.count = function(object) {\n\tvar s = 0;\n\t$tw.utils.each(object,function() {s++;});\n\treturn s;\n};\n\n/*\nPush entries onto an array, removing them first if they already exist in the array\n\tarray: array to modify (assumed to be free of duplicates)\n\tvalue: a single value to push or an array of values to push\n*/\nexports.pushTop = function(array,value) {\n\tvar t,p;\n\tif($tw.utils.isArray(value)) {\n\t\t// Remove any array entries that are duplicated in the new values\n\t\tif(value.length !== 0) {\n\t\t\tif(array.length !== 0) {\n\t\t\t\tif(value.length < array.length) {\n\t\t\t\t\tfor(t=0; t<value.length; t++) {\n\t\t\t\t\t\tp = array.indexOf(value[t]);\n\t\t\t\t\t\tif(p !== -1) {\n\t\t\t\t\t\t\tarray.splice(p,1);\n\t\t\t\t\t\t}\n\t\t\t\t\t}\n\t\t\t\t} else {\n\t\t\t\t\tfor(t=array.length-1; t>=0; t--) {\n\t\t\t\t\t\tp = value.indexOf(array[t]);\n\t\t\t\t\t\tif(p !== -1) {\n\t\t\t\t\t\t\tarray.splice(t,1);\n\t\t\t\t\t\t}\n\t\t\t\t\t}\n\t\t\t\t}\n\t\t\t}\n\t\t\t// Push the values on top of the main array\n\t\t\tarray.push.apply(array,value);\n\t\t}\n\t} else {\n\t\tp = array.indexOf(value);\n\t\tif(p !== -1) {\n\t\t\tarray.splice(p,1);\n\t\t}\n\t\tarray.push(value);\n\t}\n};\n\n/*\nRemove entries from an array\n\tarray: array to modify\n\tvalue: a single value to remove, or an array of values to remove\n*/\nexports.removeArrayEntries = function(array,value) {\n\tvar t,p;\n\tif($tw.utils.isArray(value)) {\n\t\tfor(t=0; t<value.length; t++) {\n\t\t\tp = array.indexOf(value[t]);\n\t\t\tif(p !== -1) {\n\t\t\t\tarray.splice(p,1);\n\t\t\t}\n\t\t}\n\t} else {\n\t\tp = array.indexOf(value);\n\t\tif(p !== -1) {\n\t\t\tarray.splice(p,1);\n\t\t}\n\t}\n};\n\n/*\nCheck whether any members of a hashmap are present in another hashmap\n*/\nexports.checkDependencies = function(dependencies,changes) {\n\tvar hit = false;\n\t$tw.utils.each(changes,function(change,title) {\n\t\tif($tw.utils.hop(dependencies,title)) {\n\t\t\thit = true;\n\t\t}\n\t});\n\treturn hit;\n};\n\nexports.extend = function(object /* [, src] */) {\n\t$tw.utils.each(Array.prototype.slice.call(arguments, 1), function(source) {\n\t\tif(source) {\n\t\t\tfor(var property in source) {\n\t\t\t\tobject[property] = source[property];\n\t\t\t}\n\t\t}\n\t});\n\treturn object;\n};\n\nexports.deepCopy = function(object) {\n\tvar result,t;\n\tif($tw.utils.isArray(object)) {\n\t\t// Copy arrays\n\t\tresult = object.slice(0);\n\t} else if(typeof object === \"object\") {\n\t\tresult = {};\n\t\tfor(t in object) {\n\t\t\tif(object[t] !== undefined) {\n\t\t\t\tresult[t] = $tw.utils.deepCopy(object[t]);\n\t\t\t}\n\t\t}\n\t} else {\n\t\tresult = object;\n\t}\n\treturn result;\n};\n\nexports.extendDeepCopy = function(object,extendedProperties) {\n\tvar result = $tw.utils.deepCopy(object),t;\n\tfor(t in extendedProperties) {\n\t\tif(extendedProperties[t] !== undefined) {\n\t\t\tresult[t] = $tw.utils.deepCopy(extendedProperties[t]);\n\t\t}\n\t}\n\treturn result;\n};\n\nexports.slowInSlowOut = function(t) {\n\treturn (1 - ((Math.cos(t * Math.PI) + 1) / 2));\n};\n\nexports.formatDateString = function (date,template) {\n\tvar t = template.replace(/0hh12/g,$tw.utils.pad($tw.utils.getHours12(date)));\n\tt = t.replace(/hh12/g,$tw.utils.getHours12(date));\n\tt = t.replace(/0hh/g,$tw.utils.pad(date.getHours()));\n\tt = t.replace(/hh/g,date.getHours());\n\tt = t.replace(/mmm/g,$tw.config.dateFormats.shortMonths[date.getMonth()]);\n\tt = t.replace(/0mm/g,$tw.utils.pad(date.getMinutes()));\n\tt = t.replace(/mm/g,date.getMinutes());\n\tt = t.replace(/0ss/g,$tw.utils.pad(date.getSeconds()));\n\tt = t.replace(/ss/g,date.getSeconds());\n\tt = t.replace(/[ap]m/g,$tw.utils.getAmPm(date).toLowerCase());\n\tt = t.replace(/[AP]M/g,$tw.utils.getAmPm(date).toUpperCase());\n\tt = t.replace(/wYYYY/g,$tw.utils.getYearForWeekNo(date));\n\tt = t.replace(/wYY/g,$tw.utils.pad($tw.utils.getYearForWeekNo(date)-2000));\n\tt = t.replace(/YYYY/g,date.getFullYear());\n\tt = t.replace(/YY/g,$tw.utils.pad(date.getFullYear()-2000));\n\tt = t.replace(/MMM/g,$tw.config.dateFormats.months[date.getMonth()]);\n\tt = t.replace(/0MM/g,$tw.utils.pad(date.getMonth()+1));\n\tt = t.replace(/MM/g,date.getMonth()+1);\n\tt = t.replace(/0WW/g,$tw.utils.pad($tw.utils.getWeek(date)));\n\tt = t.replace(/WW/g,$tw.utils.getWeek(date));\n\tt = t.replace(/DDD/g,$tw.config.dateFormats.days[date.getDay()]);\n\tt = t.replace(/ddd/g,$tw.config.dateFormats.shortDays[date.getDay()]);\n\tt = t.replace(/0DD/g,$tw.utils.pad(date.getDate()));\n\tt = t.replace(/DDth/g,date.getDate()+$tw.utils.getDaySuffix(date));\n\tt = t.replace(/DD/g,date.getDate());\n\tvar tz = date.getTimezoneOffset();\n\tvar atz = Math.abs(tz);\n\tt = t.replace(/TZD/g,(tz < 0 ? '+' : '-') + $tw.utils.pad(Math.floor(atz / 60)) + ':' + $tw.utils.pad(atz % 60));\n\tt = t.replace(/\\\\(.)/g,\"$1\");\n\treturn t;\n};\n\nexports.getAmPm = function(date) {\n\treturn date.getHours() >= 12 ? $tw.config.dateFormats.pm : $tw.config.dateFormats.am;\n};\n\nexports.getDaySuffix = function(date) {\n\treturn $tw.config.dateFormats.daySuffixes[date.getDate()-1];\n};\n\nexports.getWeek = function(date) {\n\tvar dt = new Date(date.getTime());\n\tvar d = dt.getDay();\n\tif(d === 0) d=7;// JavaScript Sun=0, ISO Sun=7\n\tdt.setTime(dt.getTime()+(4-d)*86400000);// shift day to Thurs of same week to calculate weekNo\n\tvar n = Math.floor((dt.getTime()-new Date(dt.getFullYear(),0,1)+3600000)/86400000);\n\treturn Math.floor(n/7)+1;\n};\n\nexports.getYearForWeekNo = function(date) {\n\tvar dt = new Date(date.getTime());\n\tvar d = dt.getDay();\n\tif(d === 0) d=7;// JavaScript Sun=0, ISO Sun=7\n\tdt.setTime(dt.getTime()+(4-d)*86400000);// shift day to Thurs of same week\n\treturn dt.getFullYear();\n};\n\nexports.getHours12 = function(date) {\n\tvar h = date.getHours();\n\treturn h > 12 ? h-12 : ( h > 0 ? h : 12 );\n};\n\n/*\nConvert a date delta in milliseconds into a string representation of \"23 seconds ago\", \"27 minutes ago\" etc.\n\tdelta: delta in milliseconds\nReturns an object with these members:\n\tdescription: string describing the delta period\n\tupdatePeriod: time in millisecond until the string will be inaccurate\n*/\nexports.getRelativeDate = function(delta) {\n\tvar futurep = false;\n\tif(delta < 0) {\n\t\tdelta = -1 * delta;\n\t\tfuturep = true;\n\t}\n\tvar units = [\n\t\t{name: \"Years\", duration: 365 * 24 * 60 * 60 * 1000},\n\t\t{name: \"Months\", duration: (365/12) * 24 * 60 * 60 * 1000},\n\t\t{name: \"Days\", duration: 24 * 60 * 60 * 1000},\n\t\t{name: \"Hours\", duration: 60 * 60 * 1000},\n\t\t{name: \"Minutes\", duration: 60 * 1000},\n\t\t{name: \"Seconds\", duration: 1000}\n\t];\n\tfor(var t=0; t<units.length; t++) {\n\t\tvar result = Math.floor(delta / units[t].duration);\n\t\tif(result >= 2) {\n\t\t\treturn {\n\t\t\t\tdelta: delta,\n\t\t\t\tdescription: $tw.language.getString(\n\t\t\t\t\t\"RelativeDate/\" + (futurep ? \"Future\" : \"Past\") + \"/\" + units[t].name,\n\t\t\t\t\t{variables:\n\t\t\t\t\t\t{period: result.toString()}\n\t\t\t\t\t}\n\t\t\t\t),\n\t\t\t\tupdatePeriod: units[t].duration\n\t\t\t};\n\t\t}\n\t}\n\treturn {\n\t\tdelta: delta,\n\t\tdescription: $tw.language.getString(\n\t\t\t\"RelativeDate/\" + (futurep ? \"Future\" : \"Past\") + \"/Second\",\n\t\t\t{variables:\n\t\t\t\t{period: \"1\"}\n\t\t\t}\n\t\t),\n\t\tupdatePeriod: 1000\n\t};\n};\n\n// Convert & to \"&\", < to \"<\", > to \">\" and \" to \""\"\nexports.htmlEncode = function(s) {\n\tif(s) {\n\t\treturn s.toString().replace(/&/mg,\"&\").replace(/</mg,\"<\").replace(/>/mg,\">\").replace(/\\\"/mg,\""\");\n\t} else {\n\t\treturn \"\";\n\t}\n};\n\n// Converts all HTML entities to their character equivalents\nexports.entityDecode = function(s) {\n\tvar e = s.substr(1,s.length-2); // Strip the & and the ;\n\tif(e.charAt(0) === \"#\") {\n\t\tif(e.charAt(1) === \"x\" || e.charAt(1) === \"X\") {\n\t\t\treturn String.fromCharCode(parseInt(e.substr(2),16));\t\n\t\t} else {\n\t\t\treturn String.fromCharCode(parseInt(e.substr(1),10));\n\t\t}\n\t} else {\n\t\tvar c = $tw.config.htmlEntities[e];\n\t\tif(c) {\n\t\t\treturn String.fromCharCode(c);\n\t\t} else {\n\t\t\treturn s; // Couldn't convert it as an entity, just return it raw\n\t\t}\n\t}\n};\n\nexports.unescapeLineBreaks = function(s) {\n\treturn s.replace(/\\\\n/mg,\"\\n\").replace(/\\\\b/mg,\" \").replace(/\\\\s/mg,\"\\\\\").replace(/\\r/mg,\"\");\n};\n\n/*\n * Returns an escape sequence for given character. Uses \\x for characters <=\n * 0xFF to save space, \\u for the rest.\n *\n * The code needs to be in sync with th code template in the compilation\n * function for \"action\" nodes.\n */\n// Copied from peg.js, thanks to David Majda\nexports.escape = function(ch) {\n\tvar charCode = ch.charCodeAt(0);\n\tif(charCode <= 0xFF) {\n\t\treturn '\\\\x' + $tw.utils.pad(charCode.toString(16).toUpperCase());\n\t} else {\n\t\treturn '\\\\u' + $tw.utils.pad(charCode.toString(16).toUpperCase(),4);\n\t}\n};\n\n// Turns a string into a legal JavaScript string\n// Copied from peg.js, thanks to David Majda\nexports.stringify = function(s) {\n\t/*\n\t* ECMA-262, 5th ed., 7.8.4: All characters may appear literally in a string\n\t* literal except for the closing quote character, backslash, carriage return,\n\t* line separator, paragraph separator, and line feed. Any character may\n\t* appear in the form of an escape sequence.\n\t*\n\t* For portability, we also escape escape all non-ASCII characters.\n\t*/\n\treturn s\n\t\t.replace(/\\\\/g, '\\\\\\\\') // backslash\n\t\t.replace(/\"/g, '\\\\\"') // double quote character\n\t\t.replace(/'/g, \"\\\\'\") // single quote character\n\t\t.replace(/\\r/g, '\\\\r') // carriage return\n\t\t.replace(/\\n/g, '\\\\n') // line feed\n\t\t.replace(/[\\x80-\\uFFFF]/g, exports.escape); // non-ASCII characters\n};\n\n/*\nEscape the RegExp special characters with a preceding backslash\n*/\nexports.escapeRegExp = function(s) {\n return s.replace(/[\\-\\/\\\\\\^\\$\\*\\+\\?\\.\\(\\)\\|\\[\\]\\{\\}]/g, '\\\\$&');\n};\n\nexports.nextTick = function(fn) {\n/*global window: false */\n\tif(typeof window !== \"undefined\") {\n\t\t// Apparently it would be faster to use postMessage - http://dbaron.org/log/20100309-faster-timeouts\n\t\twindow.setTimeout(fn,4);\n\t} else {\n\t\tprocess.nextTick(fn);\n\t}\n};\n\n/*\nConvert a hyphenated CSS property name into a camel case one\n*/\nexports.unHyphenateCss = function(propName) {\n\treturn propName.replace(/-([a-z])/gi, function(match0,match1) {\n\t\treturn match1.toUpperCase();\n\t});\n};\n\n/*\nConvert a camelcase CSS property name into a dashed one (\"backgroundColor\" --> \"background-color\")\n*/\nexports.hyphenateCss = function(propName) {\n\treturn propName.replace(/([A-Z])/g, function(match0,match1) {\n\t\treturn \"-\" + match1.toLowerCase();\n\t});\n};\n\n/*\nParse a text reference of one of these forms:\n* title\n* !!field\n* title!!field\n* title##index\n* etc\nReturns an object with the following fields, all optional:\n* title: tiddler title\n* field: tiddler field name\n* index: JSON property index\n*/\nexports.parseTextReference = function(textRef) {\n\t// Separate out the title, field name and/or JSON indices\n\tvar reTextRef = /^\\s*([^!#]+)?(?:(?:!!([^\\s]+))|(?:##(.+)))?\\s*/mg,\n\t\tmatch = reTextRef.exec(textRef);\n\tif(match && reTextRef.lastIndex === textRef.length) {\n\t\t// Return the parts\n\t\treturn {\n\t\t\ttitle: match[1],\n\t\t\tfield: match[2],\n\t\t\tindex: match[3]\n\t\t};\n\t} else {\n\t\t// If we couldn't parse it (eg it started with a)\n\t\treturn {\n\t\t\ttitle: textRef\n\t\t};\n\t}\n};\n\n/*\nExtract the version number from the meta tag or from the boot file\n*/\n\nif($tw.browser) {\n\n// Browser version\nexports.extractVersionInfo = function() {\n\tvar metatags = document.getElementsByTagName(\"meta\");\n\tfor(var t=0; t<metatags.length; t++) {\n\t\tvar m = metatags[t];\n\t\tif(m.name === \"tiddlywiki-version\") {\n\t\t\treturn m.content;\n\t\t}\n\t}\n\treturn null;\n};\n\n} else {\n\n// Server version\nexports.extractVersionInfo = function() {\n\treturn $tw.packageInfo.version;\n};\n\n}\n\n/*\nGet the animation duration in ms\n*/\nexports.getAnimationDuration = function() {\n\treturn parseInt($tw.wiki.getTiddlerText(\"$:/config/AnimationDuration\",\"400\"),10);\n};\n\n/*\nHash a string to a number\nDerived from http://stackoverflow.com/a/15710692\n*/\nexports.hashString = function(str) {\n\treturn str.split(\"\").reduce(function(a,b) {\n\t\ta = ((a << 5) - a) + b.charCodeAt(0);\n\t\treturn a & a;\n\t},0);\n};\n\n/*\nDecode a base64 string\n*/\nexports.base64Decode = function(string64) {\n\tif($tw.browser) {\n\t\t// TODO\n\t\tthrow \"$tw.utils.base64Decode() doesn't work in the browser\";\n\t} else {\n\t\treturn (new Buffer(string64,\"base64\")).toString();\n\t}\n};\n\n/*\nConvert a hashmap into a tiddler dictionary format sequence of name:value pairs\n*/\nexports.makeTiddlerDictionary = function(data) {\n\tvar output = [];\n\tfor(var name in data) {\n\t\toutput.push(name + \": \" + data[name]);\n\t}\n\treturn output.join(\"\\n\");\n};\n\n/*\nHigh resolution microsecond timer for profiling\n*/\nexports.timer = function(base) {\n\tvar m;\n\tif($tw.node) {\n\t\tvar r = process.hrtime();\t\t\n\t\tm = r[0] * 1e3 + (r[1] / 1e6);\n\t} else if(window.performance) {\n\t\tm = performance.now();\n\t} else {\n\t\tm = Date.now();\n\t}\n\tif(typeof base !== \"undefined\") {\n\t\tm = m - base;\n\t}\n\treturn m;\n}\n\n})();\n",
"title": "$:/core/modules/utils/utils.js",
"type": "application/javascript",
"module-type": "utils"
},
"$:/core/modules/widgets/browse.js": {
"text": "/*\\\ntitle: $:/core/modules/widgets/browse.js\ntype: application/javascript\nmodule-type: widget\n\nBrowse widget for browsing for files to import\n\n\\*/\n(function(){\n\n/*jslint node: true, browser: true */\n/*global $tw: false */\n\"use strict\";\n\nvar Widget = require(\"$:/core/modules/widgets/widget.js\").widget;\n\nvar BrowseWidget = function(parseTreeNode,options) {\n\tthis.initialise(parseTreeNode,options);\n};\n\n/*\nInherit from the base widget class\n*/\nBrowseWidget.prototype = new Widget();\n\n/*\nRender this widget into the DOM\n*/\nBrowseWidget.prototype.render = function(parent,nextSibling) {\n\tvar self = this;\n\t// Remember parent\n\tthis.parentDomNode = parent;\n\t// Compute attributes and execute state\n\tthis.computeAttributes();\n\tthis.execute();\n\t// Create element\n\tvar domNode = this.document.createElement(\"input\");\n\tdomNode.setAttribute(\"type\",\"file\");\n\tdomNode.setAttribute(\"multiple\",\"multiple\");\n\t// Add a click event handler\n\tdomNode.addEventListener(\"change\",function (event) {\n\t\tself.wiki.readFiles(event.target.files,function(tiddlerFieldsArray) {\n\t\t\tself.dispatchEvent({type: \"tw-import-tiddlers\", param: JSON.stringify(tiddlerFieldsArray)});\n\t\t});\n\t\treturn false;\n\t},false);\n\t// Insert element\n\tparent.insertBefore(domNode,nextSibling);\n\tthis.renderChildren(domNode,null);\n\tthis.domNodes.push(domNode);\n};\n\n/*\nCompute the internal state of the widget\n*/\nBrowseWidget.prototype.execute = function() {\n};\n\n/*\nSelectively refreshes the widget if needed. Returns true if the widget or any of its children needed re-rendering\n*/\nBrowseWidget.prototype.refresh = function(changedTiddlers) {\n\treturn false;\n};\n\nexports.browse = BrowseWidget;\n\n})();\n",
"title": "$:/core/modules/widgets/browse.js",
"type": "application/javascript",
"module-type": "widget"
},
"$:/core/modules/widgets/button.js": {
"text": "/*\\\ntitle: $:/core/modules/widgets/button.js\ntype: application/javascript\nmodule-type: widget\n\nButton widget\n\n\\*/\n(function(){\n\n/*jslint node: true, browser: true */\n/*global $tw: false */\n\"use strict\";\n\nvar Widget = require(\"$:/core/modules/widgets/widget.js\").widget;\n\nvar ButtonWidget = function(parseTreeNode,options) {\n\tthis.initialise(parseTreeNode,options);\n};\n\n/*\nInherit from the base widget class\n*/\nButtonWidget.prototype = new Widget();\n\n/*\nRender this widget into the DOM\n*/\nButtonWidget.prototype.render = function(parent,nextSibling) {\n\tvar self = this;\n\t// Remember parent\n\tthis.parentDomNode = parent;\n\t// Compute attributes and execute state\n\tthis.computeAttributes();\n\tthis.execute();\n\t// Create element\n\tvar domNode = this.document.createElement(\"button\");\n\t// Assign classes\n\tvar classes = this[\"class\"].split(\" \") || [];\n\tif(this.selectedClass) {\n\t\tif(this.set && this.setTo && this.isSelected()) {\n\t\t\t$tw.utils.pushTop(classes,this.selectedClass.split(\" \"));\n\t\t}\n\t\tif(this.popup && this.isPoppedUp()) {\n\t\t\t$tw.utils.pushTop(classes,this.selectedClass.split(\" \"));\n\t\t}\n\t}\n\tdomNode.className = classes.join(\" \");\n\t// Assign classes\n\tif(this.style) {\n\t\tdomNode.setAttribute(\"style\",this.style);\n\t}\n\t// Add a click event handler\n\tdomNode.addEventListener(\"click\",function (event) {\n\t\tvar handled = false;\n\t\tif(self.to) {\n\t\t\tself.navigateTo(event);\n\t\t\thandled = true;\n\t\t}\n\t\tif(self.message) {\n\t\t\tself.dispatchMessage(event);\n\t\t\thandled = true;\n\t\t}\n\t\tif(self.popup) {\n\t\t\tself.triggerPopup(event);\n\t\t\thandled = true;\n\t\t}\n\t\tif(self.set) {\n\t\t\tself.setTiddler();\n\t\t\thandled = true;\n\t\t}\n\t\tif(handled) {\n\t\t\tevent.preventDefault();\n\t\t\tevent.stopPropagation();\n\t\t}\n\t\treturn handled;\n\t},false);\n\t// Insert element\n\tparent.insertBefore(domNode,nextSibling);\n\tthis.renderChildren(domNode,null);\n\tthis.domNodes.push(domNode);\n};\n\nButtonWidget.prototype.isSelected = function() {\n\tvar tiddler = this.wiki.getTiddler(this.set);\n\treturn tiddler ? tiddler.fields.text === this.setTo : this.defaultSetValue === this.setTo;\n};\n\nButtonWidget.prototype.isPoppedUp = function() {\n\tvar tiddler = this.wiki.getTiddler(this.popup);\n\tvar result = tiddler && tiddler.fields.text ? $tw.popup.readPopupState(this.popup,tiddler.fields.text) : false;\n\treturn result;\n};\n\nButtonWidget.prototype.navigateTo = function(event) {\n\tvar bounds = this.domNodes[0].getBoundingClientRect();\n\tthis.dispatchEvent({\n\t\ttype: \"tw-navigate\",\n\t\tnavigateTo: this.to,\n\t\tnavigateFromTitle: this.getVariable(\"storyTiddler\"),\n\t\tnavigateFromNode: this,\n\t\tnavigateFromClientRect: { top: bounds.top, left: bounds.left, width: bounds.width, right: bounds.right, bottom: bounds.bottom, height: bounds.height\n\t\t},\n\t\tnavigateSuppressNavigation: event.metaKey || event.ctrlKey || (event.button === 1)\n\t});\n};\n\nButtonWidget.prototype.dispatchMessage = function(event) {\n\tthis.dispatchEvent({type: this.message, param: this.param, tiddlerTitle: this.getVariable(\"currentTiddler\")});\n};\n\nButtonWidget.prototype.triggerPopup = function(event) {\n\t$tw.popup.triggerPopup({\n\t\tdomNode: this.domNodes[0],\n\t\ttitle: this.popup,\n\t\twiki: this.wiki\n\t});\n};\n\nButtonWidget.prototype.setTiddler = function() {\n\tthis.wiki.setTextReference(this.set,this.setTo,this.getVariable(\"currentTiddler\"));\n};\n\n/*\nCompute the internal state of the widget\n*/\nButtonWidget.prototype.execute = function() {\n\t// Get attributes\n\tthis.to = this.getAttribute(\"to\");\n\tthis.message = this.getAttribute(\"message\");\n\tthis.param = this.getAttribute(\"param\");\n\tthis.set = this.getAttribute(\"set\");\n\tthis.setTo = this.getAttribute(\"setTo\");\n\tthis.popup = this.getAttribute(\"popup\");\n\tthis.hover = this.getAttribute(\"hover\");\n\tthis[\"class\"] = this.getAttribute(\"class\",\"\");\n\tthis.style = this.getAttribute(\"style\");\n\tthis.selectedClass = this.getAttribute(\"selectedClass\");\n\tthis.defaultSetValue = this.getAttribute(\"default\");\n\t// Make child widgets\n\tthis.makeChildWidgets();\n};\n\n/*\nSelectively refreshes the widget if needed. Returns true if the widget or any of its children needed re-rendering\n*/\nButtonWidget.prototype.refresh = function(changedTiddlers) {\n\tvar changedAttributes = this.computeAttributes();\n\tif(changedAttributes.to || changedAttributes.message || changedAttributes.param || changedAttributes.set || changedAttributes.setTo || changedAttributes.popup || changedAttributes.hover || changedAttributes[\"class\"] || changedAttributes.selectedClass || changedAttributes.style || (this.set && changedTiddlers[this.set]) || (this.popup && changedTiddlers[this.popup])) {\n\t\tthis.refreshSelf();\n\t\treturn true;\n\t}\n\treturn this.refreshChildren(changedTiddlers);\n};\n\nexports.button = ButtonWidget;\n\n})();\n",
"title": "$:/core/modules/widgets/button.js",
"type": "application/javascript",
"module-type": "widget"
},
"$:/core/modules/widgets/checkbox.js": {
"text": "/*\\\ntitle: $:/core/modules/widgets/checkbox.js\ntype: application/javascript\nmodule-type: widget\n\nCheckbox widget\n\n\\*/\n(function(){\n\n/*jslint node: true, browser: true */\n/*global $tw: false */\n\"use strict\";\n\nvar Widget = require(\"$:/core/modules/widgets/widget.js\").widget;\n\nvar CheckboxWidget = function(parseTreeNode,options) {\n\tthis.initialise(parseTreeNode,options);\n};\n\n/*\nInherit from the base widget class\n*/\nCheckboxWidget.prototype = new Widget();\n\n/*\nRender this widget into the DOM\n*/\nCheckboxWidget.prototype.render = function(parent,nextSibling) {\n\t// Save the parent dom node\n\tthis.parentDomNode = parent;\n\t// Compute our attributes\n\tthis.computeAttributes();\n\t// Execute our logic\n\tthis.execute();\n\t// Create our elements\n\tthis.labelDomNode = this.document.createElement(\"label\");\n\tthis.inputDomNode = this.document.createElement(\"input\");\n\tthis.inputDomNode.setAttribute(\"type\",\"checkbox\");\n\tif(this.getValue()) {\n\t\tthis.inputDomNode.setAttribute(\"checked\",\"true\");\n\t}\n\tthis.labelDomNode.appendChild(this.inputDomNode);\n\tthis.spanDomNode = this.document.createElement(\"span\");\n\tthis.labelDomNode.appendChild(this.spanDomNode);\n\t// Add a click event handler\n\t$tw.utils.addEventListeners(this.inputDomNode,[\n\t\t{name: \"change\", handlerObject: this, handlerMethod: \"handleChangeEvent\"}\n\t]);\n\t// Insert the label into the DOM and render any children\n\tparent.insertBefore(this.labelDomNode,nextSibling);\n\tthis.renderChildren(this.spanDomNode,null);\n\tthis.domNodes.push(this.labelDomNode);\n};\n\nCheckboxWidget.prototype.getValue = function() {\n\tvar tiddler = this.wiki.getTiddler(this.checkboxTitle);\n\treturn tiddler ? tiddler.hasTag(this.checkboxTag) : false;\n};\n\nCheckboxWidget.prototype.handleChangeEvent = function(event) {\n\tvar checked = this.inputDomNode.checked,\n\t\ttiddler = this.wiki.getTiddler(this.checkboxTitle);\n\tif(tiddler && tiddler.hasTag(this.checkboxTag) !== checked) {\n\t\tvar newTags = (tiddler.fields.tags || []).slice(0),\n\t\t\tpos = newTags.indexOf(this.checkboxTag);\n\t\tif(pos !== -1) {\n\t\t\tnewTags.splice(pos,1);\n\t\t}\n\t\tif(checked) {\n\t\t\tnewTags.push(this.checkboxTag);\n\t\t}\n\t\tthis.wiki.addTiddler(new $tw.Tiddler(tiddler,{tags: newTags},this.wiki.getModificationFields()));\n\t}\n};\n\n/*\nCompute the internal state of the widget\n*/\nCheckboxWidget.prototype.execute = function() {\n\t// Get the parameters from the attributes\n\tthis.checkboxTitle = this.getAttribute(\"tiddler\",this.getVariable(\"currentTiddler\"));\n\tthis.checkboxTag = this.getAttribute(\"tag\");\n\t// Make the child widgets\n\tthis.makeChildWidgets();\n};\n\n/*\nSelectively refreshes the widget if needed. Returns true if the widget or any of its children needed re-rendering\n*/\nCheckboxWidget.prototype.refresh = function(changedTiddlers) {\n\tvar changedAttributes = this.computeAttributes();\n\tif(changedAttributes.tiddler || changedAttributes.tag || changedAttributes[\"class\"]) {\n\t\tthis.refreshSelf();\n\t\treturn true;\n\t} else {\n\t\tvar refreshed = false;\n\t\tif(changedTiddlers[this.checkboxTitle]) {\n\t\t\tthis.inputDomNode.checked = this.getValue();\n\t\t\trefreshed = true;\n\t\t}\n\t\treturn this.refreshChildren(changedTiddlers) || refreshed;\n\t}\n};\n\nexports.checkbox = CheckboxWidget;\n\n})();\n",
"title": "$:/core/modules/widgets/checkbox.js",
"type": "application/javascript",
"module-type": "widget"
},
"$:/core/modules/widgets/codeblock.js": {
"text": "/*\\\ntitle: $:/core/modules/widgets/codeblock.js\ntype: application/javascript\nmodule-type: widget\n\nCode block node widget\n\n\\*/\n(function(){\n\n/*jslint node: true, browser: true */\n/*global $tw: false */\n\"use strict\";\n\nvar Widget = require(\"$:/core/modules/widgets/widget.js\").widget;\n\nvar CodeBlockWidget = function(parseTreeNode,options) {\n\tthis.initialise(parseTreeNode,options);\n};\n\n/*\nInherit from the base widget class\n*/\nCodeBlockWidget.prototype = new Widget();\n\n/*\nRender this widget into the DOM\n*/\nCodeBlockWidget.prototype.render = function(parent,nextSibling) {\n\tthis.parentDomNode = parent;\n\tthis.computeAttributes();\n\tthis.execute();\n\tvar codeNode = this.document.createElement(\"code\"),\n\t\tdomNode = this.document.createElement(\"pre\");\n\tcodeNode.appendChild(this.document.createTextNode(this.getAttribute(\"code\")));\n\tdomNode.appendChild(codeNode);\n\tparent.insertBefore(domNode,nextSibling);\n\tthis.domNodes.push(domNode);\n\tif(this.postRender) {\n\t\tthis.postRender();\n\t}\n};\n\n/*\nCompute the internal state of the widget\n*/\nCodeBlockWidget.prototype.execute = function() {\n\tthis.language = this.getAttribute(\"language\");\n};\n\n/*\nSelectively refreshes the widget if needed. Returns true if the widget or any of its children needed re-rendering\n*/\nCodeBlockWidget.prototype.refresh = function(changedTiddlers) {\n\treturn false;\n};\n\nexports.codeblock = CodeBlockWidget;\n\n})();\n",
"title": "$:/core/modules/widgets/codeblock.js",
"type": "application/javascript",
"module-type": "widget"
},
"$:/core/modules/widgets/count.js": {
"text": "/*\\\ntitle: $:/core/modules/widgets/count.js\ntype: application/javascript\nmodule-type: widget\n\nCount widget\n\n\\*/\n(function(){\n\n/*jslint node: true, browser: true */\n/*global $tw: false */\n\"use strict\";\n\nvar Widget = require(\"$:/core/modules/widgets/widget.js\").widget;\n\nvar CountWidget = function(parseTreeNode,options) {\n\tthis.initialise(parseTreeNode,options);\n};\n\n/*\nInherit from the base widget class\n*/\nCountWidget.prototype = new Widget();\n\n/*\nRender this widget into the DOM\n*/\nCountWidget.prototype.render = function(parent,nextSibling) {\n\tthis.parentDomNode = parent;\n\tthis.computeAttributes();\n\tthis.execute();\n\tvar textNode = this.document.createTextNode(this.currentCount);\n\tparent.insertBefore(textNode,nextSibling);\n\tthis.domNodes.push(textNode);\n};\n\n/*\nCompute the internal state of the widget\n*/\nCountWidget.prototype.execute = function() {\n\t// Get parameters from our attributes\n\tthis.filter = this.getAttribute(\"filter\");\n\t// Execute the filter\n\tif(this.filter) {\n\t\tthis.currentCount = this.wiki.filterTiddlers(this.filter,this.getVariable(\"currentTiddler\")).length;\n\t} else {\n\t\tthis.currentCount = undefined;\n\t}\n};\n\n/*\nSelectively refreshes the widget if needed. Returns true if the widget or any of its children needed re-rendering\n*/\nCountWidget.prototype.refresh = function(changedTiddlers) {\n\t// Re-execute the filter to get the count\n\tthis.computeAttributes();\n\tvar oldCount = this.currentCount;\n\tthis.execute();\n\tif(this.currentCount !== oldCount) {\n\t\t// Regenerate and rerender the widget and replace the existing DOM node\n\t\tthis.refreshSelf();\n\t\treturn true;\n\t} else {\n\t\treturn false;\n\t}\n\n};\n\nexports.count = CountWidget;\n\n})();\n",
"title": "$:/core/modules/widgets/count.js",
"type": "application/javascript",
"module-type": "widget"
},
"$:/core/modules/widgets/dropzone.js": {
"text": "/*\\\ntitle: $:/core/modules/widgets/dropzone.js\ntype: application/javascript\nmodule-type: widget\n\nDropzone widget\n\n\\*/\n(function(){\n\n/*jslint node: true, browser: true */\n/*global $tw: false */\n\"use strict\";\n\nvar Widget = require(\"$:/core/modules/widgets/widget.js\").widget;\n\nvar DropZoneWidget = function(parseTreeNode,options) {\n\tthis.initialise(parseTreeNode,options);\n};\n\n/*\nInherit from the base widget class\n*/\nDropZoneWidget.prototype = new Widget();\n\n/*\nRender this widget into the DOM\n*/\nDropZoneWidget.prototype.render = function(parent,nextSibling) {\n\tvar self = this;\n\t// Remember parent\n\tthis.parentDomNode = parent;\n\t// Compute attributes and execute state\n\tthis.computeAttributes();\n\tthis.execute();\n\t// Create element\n\tvar domNode = this.document.createElement(\"div\");\n\tdomNode.className = \"tw-dropzone\";\n\t// Add event handlers\n\t$tw.utils.addEventListeners(domNode,[\n\t\t{name: \"dragenter\", handlerObject: this, handlerMethod: \"handleDragEnterEvent\"},\n\t\t{name: \"dragover\", handlerObject: this, handlerMethod: \"handleDragOverEvent\"},\n\t\t{name: \"dragleave\", handlerObject: this, handlerMethod: \"handleDragLeaveEvent\"},\n\t\t{name: \"drop\", handlerObject: this, handlerMethod: \"handleDropEvent\"},\n\t\t{name: \"paste\", handlerObject: this, handlerMethod: \"handlePasteEvent\"}\n\t]);\n\tdomNode.addEventListener(\"click\",function (event) {\n\t},false);\n\t// Insert element\n\tparent.insertBefore(domNode,nextSibling);\n\tthis.renderChildren(domNode,null);\n\tthis.domNodes.push(domNode);\n};\n\nDropZoneWidget.prototype.handleDragEnterEvent = function(event) {\n\t// We count enter/leave events\n\tthis.dragEnterCount = (this.dragEnterCount || 0) + 1;\n\t// If we're entering for the first time we need to apply highlighting\n\tif(this.dragEnterCount === 1) {\n\t\t$tw.utils.addClass(this.domNodes[0],\"tw-dragover\");\n\t}\n\t// Tell the browser that we're ready to handle the drop\n\tevent.preventDefault();\n\t// Tell the browser not to ripple the drag up to any parent drop handlers\n\tevent.stopPropagation();\n};\n\nDropZoneWidget.prototype.handleDragOverEvent = function(event) {\n\t// Tell the browser that we're still interested in the drop\n\tevent.preventDefault();\n\tevent.dataTransfer.dropEffect = \"copy\"; // Explicitly show this is a copy\n};\n\nDropZoneWidget.prototype.handleDragLeaveEvent = function(event) {\n\t// Reduce the enter count\n\tthis.dragEnterCount = (this.dragEnterCount || 0) - 1;\n\t// Remove highlighting if we're leaving externally\n\tif(this.dragEnterCount <= 0) {\n\t\t$tw.utils.removeClass(this.domNodes[0],\"tw-dragover\");\n\t}\n};\n\nDropZoneWidget.prototype.handleDropEvent = function(event) {\n\tvar self = this,\n\t\tdataTransfer = event.dataTransfer;\n\t// Reset the enter count\n\tthis.dragEnterCount = 0;\n\t// Remove highlighting\n\t$tw.utils.removeClass(this.domNodes[0],\"tw-dragover\");\n\t// Import any files in the drop\n\tvar numFiles = this.wiki.readFiles(dataTransfer.files,function(tiddlerFieldsArray) {\n\t\tself.dispatchEvent({type: \"tw-import-tiddlers\", param: JSON.stringify(tiddlerFieldsArray)});\n\t});\n\t// Try to import the various data types we understand\n\tif(numFiles === 0) {\n\t\tthis.importData(dataTransfer);\n\t}\n\t// Tell the browser that we handled the drop\n\tevent.preventDefault();\n\t// Stop the drop ripple up to any parent handlers\n\tevent.stopPropagation();\n};\n\nDropZoneWidget.prototype.importData = function(dataTransfer) {\n\t// Try each provided data type in turn\n\tfor(var t=0; t<this.importDataTypes.length; t++) {\n\t\tif(!$tw.browser.isIE || this.importDataTypes[t].IECompatible) {\n\t\t\t// Get the data\n\t\t\tvar dataType = this.importDataTypes[t];\n\t\t\t\tvar data = dataTransfer.getData(dataType.type);\n\t\t\t// Import the tiddlers in the data\n\t\t\tif(data !== \"\" && data !== null) {\n\t\t\t\tvar tiddlerFields = dataType.convertToFields(data);\n\t\t\t\tif(!tiddlerFields.title) {\n\t\t\t\t\ttiddlerFields.title = this.wiki.generateNewTitle(\"Untitled\");\n\t\t\t\t}\n\t\t\t\tthis.dispatchEvent({type: \"tw-import-tiddlers\", param: JSON.stringify([tiddlerFields])});\n\t\t\t\treturn;\n\t\t\t}\n\t\t}\n\t};\n};\n\nDropZoneWidget.prototype.importDataTypes = [\n\t{type: \"text/vnd.tiddler\", IECompatible: false, convertToFields: function(data) {\n\t\treturn JSON.parse(data);\n\t}},\n\t{type: \"URL\", IECompatible: true, convertToFields: function(data) {\n\t\t// Check for tiddler data URI\n\t\tvar match = decodeURI(data).match(/^data\\:text\\/vnd\\.tiddler,(.*)/i);\n\t\tif(match) {\n\t\t\treturn JSON.parse(match[1]);\n\t\t} else {\n\t\t\treturn { // As URL string\n\t\t\t\ttext: data\n\t\t\t};\n\t\t}\n\t}},\n\t{type: \"text/x-moz-url\", IECompatible: false, convertToFields: function(data) {\n\t\t// Check for tiddler data URI\n\t\tvar match = decodeURI(data).match(/^data\\:text\\/vnd\\.tiddler,(.*)/i);\n\t\tif(match) {\n\t\t\treturn JSON.parse(match[1]);\n\t\t} else {\n\t\t\treturn { // As URL string\n\t\t\t\ttext: data\n\t\t\t};\n\t\t}\n\t}},\n\t{type: \"text/html\", IECompatible: false, convertToFields: function(data) {\n\t\treturn {\n\t\t\ttext: data\n\t\t};\n\t}},\n\t{type: \"text/plain\", IECompatible: false, convertToFields: function(data) {\n\t\treturn {\n\t\t\ttext: data\n\t\t};\n\t}},\n\t{type: \"Text\", IECompatible: true, convertToFields: function(data) {\n\t\treturn {\n\t\t\ttext: data\n\t\t};\n\t}},\n\t{type: \"text/uri-list\", IECompatible: false, convertToFields: function(data) {\n\t\treturn {\n\t\t\ttext: data\n\t\t};\n\t}}\n];\n\nDropZoneWidget.prototype.handlePasteEvent = function(event) {\n\t// Let the browser handle it if we're in a textarea or input box\n\tif([\"TEXTAREA\",\"INPUT\"].indexOf(event.target.tagName) == -1) {\n\t\tvar self = this,\n\t\t\titems = event.clipboardData.items;\n\t\t// Enumerate the clipboard items\n\t\tfor(var t = 0; t<items.length; t++) {\n\t\t\tvar item = items[t];\n\t\t\tif(item.kind === \"file\") {\n\t\t\t\t// Import any files\n\t\t\t\tthis.wiki.readFile(item.getAsFile(),function(tiddlerFieldsArray) {\n\t\t\t\t\tself.dispatchEvent({type: \"tw-import-tiddlers\", param: JSON.stringify(tiddlerFieldsArray)});\n\t\t\t\t});\n\t\t\t} else if(item.kind === \"string\") {\n\t\t\t\t// Create tiddlers from string items\n\t\t\t\titem.getAsString(function(str) {\n\t\t\t\t\tvar tiddlerFields = {\n\t\t\t\t\t\ttitle: self.wiki.generateNewTitle(\"Untitled\"),\n\t\t\t\t\t\ttext: str\n\t\t\t\t\t};\n\t\t\t\t\tself.dispatchEvent({type: \"tw-import-tiddlers\", param: JSON.stringify([tiddlerFields])});\n\t\t\t\t});\n\t\t\t}\n\t\t}\n\t\t// Tell the browser that we've handled the paste\n\t\tevent.stopPropagation();\n\t\tevent.preventDefault();\n\t}\n};\n\n/*\nCompute the internal state of the widget\n*/\nDropZoneWidget.prototype.execute = function() {\n\t// Make child widgets\n\tthis.makeChildWidgets();\n};\n\n/*\nSelectively refreshes the widget if needed. Returns true if the widget or any of its children needed re-rendering\n*/\nDropZoneWidget.prototype.refresh = function(changedTiddlers) {\n\treturn this.refreshChildren(changedTiddlers);\n};\n\nexports.dropzone = DropZoneWidget;\n\n})();\n",
"title": "$:/core/modules/widgets/dropzone.js",
"type": "application/javascript",
"module-type": "widget"
},
"$:/core/modules/widgets/edit-bitmap.js": {
"text": "/*\\\ntitle: $:/core/modules/widgets/edit-bitmap.js\ntype: application/javascript\nmodule-type: widget\n\nEdit-bitmap widget\n\n\\*/\n(function(){\n\n/*jslint node: true, browser: true */\n/*global $tw: false */\n\"use strict\";\n\n// Default image sizes\nvar DEFAULT_IMAGE_WIDTH = 300,\n\tDEFAULT_IMAGE_HEIGHT = 185;\n\n// Configuration tiddlers\nvar LINE_WIDTH_TITLE = \"$:/config/BitmapEditor/LineWidth\",\n\tLINE_COLOUR_TITLE = \"$:/config/BitmapEditor/Colour\";\n\nvar Widget = require(\"$:/core/modules/widgets/widget.js\").widget;\n\nvar EditBitmapWidget = function(parseTreeNode,options) {\n\tthis.initialise(parseTreeNode,options);\n};\n\n/*\nInherit from the base widget class\n*/\nEditBitmapWidget.prototype = new Widget();\n\n/*\nRender this widget into the DOM\n*/\nEditBitmapWidget.prototype.render = function(parent,nextSibling) {\n\tvar self = this;\n\t// Save the parent dom node\n\tthis.parentDomNode = parent;\n\t// Compute our attributes\n\tthis.computeAttributes();\n\t// Execute our logic\n\tthis.execute();\n\t// Create our element\n\tthis.canvasDomNode = $tw.utils.domMaker(\"canvas\",{\n\t\tdocument: this.document,\n\t\t\"class\":\"tw-edit-bitmapeditor\",\n\t\teventListeners: [{\n\t\t\tname: \"touchstart\", handlerObject: this, handlerMethod: \"handleTouchStartEvent\"\n\t\t},{\n\t\t\tname: \"touchmove\", handlerObject: this, handlerMethod: \"handleTouchMoveEvent\"\n\t\t},{\n\t\t\tname: \"touchend\", handlerObject: this, handlerMethod: \"handleTouchEndEvent\"\n\t\t},{\n\t\t\tname: \"mousedown\", handlerObject: this, handlerMethod: \"handleMouseDownEvent\"\n\t\t},{\n\t\t\tname: \"mousemove\", handlerObject: this, handlerMethod: \"handleMouseMoveEvent\"\n\t\t},{\n\t\t\tname: \"mouseup\", handlerObject: this, handlerMethod: \"handleMouseUpEvent\"\n\t\t}]\n\t});\n\tthis.widthDomNode = $tw.utils.domMaker(\"input\",{\n\t\tdocument: this.document,\n\t\t\"class\":\"tw-edit-bitmapeditor-width\",\n\t\teventListeners: [{\n\t\t\tname: \"change\", handlerObject: this, handlerMethod: \"handleWidthChangeEvent\"\n\t\t}]\n\t});\n\tthis.heightDomNode = $tw.utils.domMaker(\"input\",{\n\t\tdocument: this.document,\n\t\t\"class\":\"tw-edit-bitmapeditor-height\",\n\t\teventListeners: [{\n\t\t\tname: \"change\", handlerObject: this, handlerMethod: \"handleHeightChangeEvent\"\n\t\t}]\n\t});\n\t// Insert the elements into the DOM\n\tparent.insertBefore(this.canvasDomNode,nextSibling);\n\tparent.insertBefore(this.widthDomNode,nextSibling);\n\tparent.insertBefore(this.heightDomNode,nextSibling);\n\tthis.domNodes.push(this.canvasDomNode,this.widthDomNode,this.heightDomNode);\n\t// Load the image into the canvas\n\tthis.loadCanvas();\n};\n\n/*\nCompute the internal state of the widget\n*/\nEditBitmapWidget.prototype.execute = function() {\n\t// Get our parameters\n\tthis.editTitle = this.getAttribute(\"tiddler\",this.getVariable(\"currentTiddler\"));\n};\n\n/*\nNote that the bitmap editor intentionally doesn't try to refresh itself because it would be confusing to have the image changing spontaneously while editting it\n*/\nEditBitmapWidget.prototype.refresh = function(changedTiddlers) {\n\treturn false;\n};\n\nEditBitmapWidget.prototype.loadCanvas = function() {\n\tvar tiddler = this.wiki.getTiddler(this.editTitle),\n\t\tcurrImage = new Image();\n\t// Set up event handlers for loading the image\n\tvar self = this;\n\tcurrImage.onload = function() {\n\t\t// Copy the image to the on-screen canvas\n\t\tself.initCanvas(self.canvasDomNode,currImage.width,currImage.height,currImage);\n\t\t// And also copy the current bitmap to the off-screen canvas\n\t\tself.currCanvas = self.document.createElement(\"canvas\");\n\t\tself.initCanvas(self.currCanvas,currImage.width,currImage.height,currImage);\n\t\t// Set the width and height input boxes\n\t\tself.updateSize();\n\t};\n\tcurrImage.onerror = function() {\n\t\t// Set the on-screen canvas size and clear it\n\t\tself.initCanvas(self.canvasDomNode,DEFAULT_IMAGE_WIDTH,DEFAULT_IMAGE_HEIGHT);\n\t\t// Set the off-screen canvas size and clear it\n\t\tself.currCanvas = self.document.createElement(\"canvas\");\n\t\tself.initCanvas(self.currCanvas,DEFAULT_IMAGE_WIDTH,DEFAULT_IMAGE_HEIGHT);\n\t\t// Set the width and height input boxes\n\t\tself.updateSize();\n\t}\n\t// Get the current bitmap into an image object\n\tcurrImage.src = \"data:\" + tiddler.fields.type + \";base64,\" + tiddler.fields.text;\n};\n\nEditBitmapWidget.prototype.initCanvas = function(canvas,width,height,image) {\n\tcanvas.width = width;\n\tcanvas.height = height;\n\tvar ctx = canvas.getContext(\"2d\");\n\tif(image) {\n\t\tctx.drawImage(image,0,0);\n\t} else {\n\t\tctx.fillStyle = \"#fff\";\n\t\tctx.fillRect(0,0,canvas.width,canvas.height);\n\t}\n}\n\n/*\n** Update the input boxes with the actual size of the canvas\n*/\nEditBitmapWidget.prototype.updateSize = function() {\n\tthis.widthDomNode.value = this.currCanvas.width;\n\tthis.heightDomNode.value = this.currCanvas.height;\n};\n\n/*\n** Change the size of the canvas, preserving the current image\n*/\nEditBitmapWidget.prototype.changeCanvasSize = function(newWidth,newHeight) {\n\t// Create and size a new canvas\n\tvar newCanvas = this.document.createElement(\"canvas\");\n\tthis.initCanvas(newCanvas,newWidth,newHeight);\n\t// Copy the old image\n\tvar ctx = newCanvas.getContext(\"2d\");\n\tctx.drawImage(this.currCanvas,0,0);\n\t// Set the new canvas as the current one\n\tthis.currCanvas = newCanvas;\n\t// Set the size of the onscreen canvas\n\tthis.canvasDomNode.width = newWidth;\n\tthis.canvasDomNode.height = newHeight;\n\t// Paint the onscreen canvas with the offscreen canvas\n\tctx = this.canvasDomNode.getContext(\"2d\");\n\tctx.drawImage(this.currCanvas,0,0);\n};\n\nEditBitmapWidget.prototype.handleWidthChangeEvent = function(event) {\n\t// Get the new width\n\tvar newWidth = parseInt(this.widthDomNode.value,10);\n\t// Update if necessary\n\tif(newWidth > 0 && newWidth !== this.currCanvas.width) {\n\t\tthis.changeCanvasSize(newWidth,this.currCanvas.height);\n\t}\n\t// Update the input controls\n\tthis.updateSize();\n};\n\nEditBitmapWidget.prototype.handleHeightChangeEvent = function(event) {\n\t// Get the new width\n\tvar newHeight = parseInt(this.heightDomNode.value,10);\n\t// Update if necessary\n\tif(newHeight > 0 && newHeight !== this.currCanvas.height) {\n\t\tthis.changeCanvasSize(this.currCanvas.width,newHeight);\n\t}\n\t// Update the input controls\n\tthis.updateSize();\n};\n\nEditBitmapWidget.prototype.handleTouchStartEvent = function(event) {\n\tthis.brushDown = true;\n\tthis.strokeStart(event.touches[0].clientX,event.touches[0].clientY);\n\tevent.preventDefault();\n\tevent.stopPropagation();\n\treturn false;\n};\n\nEditBitmapWidget.prototype.handleTouchMoveEvent = function(event) {\n\tif(this.brushDown) {\n\t\tthis.strokeMove(event.touches[0].clientX,event.touches[0].clientY);\n\t}\n\tevent.preventDefault();\n\tevent.stopPropagation();\n\treturn false;\n};\n\nEditBitmapWidget.prototype.handleTouchEndEvent = function(event) {\n\tif(this.brushDown) {\n\t\tthis.brushDown = false;\n\t\tthis.strokeEnd();\n\t}\n\tevent.preventDefault();\n\tevent.stopPropagation();\n\treturn false;\n};\n\nEditBitmapWidget.prototype.handleMouseDownEvent = function(event) {\n\tthis.strokeStart(event.clientX,event.clientY);\n\tthis.brushDown = true;\n\tevent.preventDefault();\n\tevent.stopPropagation();\n\treturn false;\n};\n\nEditBitmapWidget.prototype.handleMouseMoveEvent = function(event) {\n\tif(this.brushDown) {\n\t\tthis.strokeMove(event.clientX,event.clientY);\n\t\tevent.preventDefault();\n\t\tevent.stopPropagation();\n\t\treturn false;\n\t}\n\treturn true;\n};\n\nEditBitmapWidget.prototype.handleMouseUpEvent = function(event) {\n\tif(this.brushDown) {\n\t\tthis.brushDown = false;\n\t\tthis.strokeEnd();\n\t\tevent.preventDefault();\n\t\tevent.stopPropagation();\n\t\treturn false;\n\t}\n\treturn true;\n};\n\nEditBitmapWidget.prototype.adjustCoordinates = function(x,y) {\n\tvar canvasRect = this.canvasDomNode.getBoundingClientRect(),\n\t\tscale = this.canvasDomNode.width/canvasRect.width;\n\treturn {x: (x - canvasRect.left) * scale, y: (y - canvasRect.top) * scale};\n};\n\nEditBitmapWidget.prototype.strokeStart = function(x,y) {\n\t// Start off a new stroke\n\tthis.stroke = [this.adjustCoordinates(x,y)];\n};\n\nEditBitmapWidget.prototype.strokeMove = function(x,y) {\n\tvar ctx = this.canvasDomNode.getContext(\"2d\"),\n\t\tt;\n\t// Add the new position to the end of the stroke\n\tthis.stroke.push(this.adjustCoordinates(x,y));\n\t// Redraw the previous image\n\tctx.drawImage(this.currCanvas,0,0);\n\t// Render the stroke\n\tctx.strokeStyle = this.wiki.getTiddlerText(LINE_COLOUR_TITLE,\"#ff0\");\n\tctx.lineWidth = parseInt(this.wiki.getTiddlerText(LINE_WIDTH_TITLE,\"3\"),10);\n\tctx.lineCap = \"round\";\n\tctx.lineJoin = \"round\";\n\tctx.beginPath();\n\tctx.moveTo(this.stroke[0].x,this.stroke[0].y);\n\tfor(t=1; t<this.stroke.length-1; t++) {\n\t\tvar s1 = this.stroke[t],\n\t\t\ts2 = this.stroke[t-1],\n\t\t\ttx = (s1.x + s2.x)/2,\n\t\t\tty = (s1.y + s2.y)/2;\n\t\tctx.quadraticCurveTo(s2.x,s2.y,tx,ty);\n\t}\n\tctx.stroke();\n};\n\nEditBitmapWidget.prototype.strokeEnd = function() {\n\t// Copy the bitmap to the off-screen canvas\n\tvar ctx = this.currCanvas.getContext(\"2d\");\n\tctx.drawImage(this.canvasDomNode,0,0);\n\t// Save the image into the tiddler\n\tthis.saveChanges();\n};\n\nEditBitmapWidget.prototype.saveChanges = function() {\n\tvar tiddler = this.wiki.getTiddler(this.editTitle);\n\tif(tiddler) {\n\t\t// data URIs look like \"data:<type>;base64,<text>\"\n\t\tvar dataURL = this.canvasDomNode.toDataURL(tiddler.fields.type,1.0),\n\t\t\tposColon = dataURL.indexOf(\":\"),\n\t\t\tposSemiColon = dataURL.indexOf(\";\"),\n\t\t\tposComma = dataURL.indexOf(\",\"),\n\t\t\ttype = dataURL.substring(posColon+1,posSemiColon),\n\t\t\ttext = dataURL.substring(posComma+1);\n\t\tvar update = {type: type, text: text};\n\t\tthis.wiki.addTiddler(new $tw.Tiddler(tiddler,update));\n\t}\n};\n\nexports[\"edit-bitmap\"] = EditBitmapWidget;\n\n})();\n",
"title": "$:/core/modules/widgets/edit-bitmap.js",
"type": "application/javascript",
"module-type": "widget"
},
"$:/core/modules/widgets/edit-text.js": {
"text": "/*\\\ntitle: $:/core/modules/widgets/edit-text.js\ntype: application/javascript\nmodule-type: widget\n\nEdit-text widget\n\n\\*/\n(function(){\n\n/*jslint node: true, browser: true */\n/*global $tw: false */\n\"use strict\";\n\nvar MIN_TEXT_AREA_HEIGHT = 100; // Minimum height of textareas in pixels\n\nvar Widget = require(\"$:/core/modules/widgets/widget.js\").widget;\n\nvar EditTextWidget = function(parseTreeNode,options) {\n\tthis.initialise(parseTreeNode,options);\n};\n\n/*\nInherit from the base widget class\n*/\nEditTextWidget.prototype = new Widget();\n\n/*\nRender this widget into the DOM\n*/\nEditTextWidget.prototype.render = function(parent,nextSibling) {\n\tvar self = this;\n\t// Save the parent dom node\n\tthis.parentDomNode = parent;\n\t// Compute our attributes\n\tthis.computeAttributes();\n\t// Execute our logic\n\tthis.execute();\n\t// Create our element\n\tvar editInfo = this.getEditInfo();\n\tvar domNode = this.document.createElement(this.editTag);\n\tif(this.editType) {\n\t\tdomNode.setAttribute(\"type\",this.editType);\n\t}\n\tif(editInfo.value === \"\" && this.editPlaceholder) {\n\t\tdomNode.setAttribute(\"placeholder\",this.editPlaceholder);\n\t}\n\t// Assign classes\n\tif(this.editClass) {\n\t\tdomNode.className = this.editClass;\n\t}\n\t// Set the text\n\tif(this.editTag === \"textarea\") {\n\t\tdomNode.appendChild(this.document.createTextNode(editInfo.value));\n\t} else {\n\t\tdomNode.value = editInfo.value;\n\t}\n\t// Add an input event handler\n\t$tw.utils.addEventListeners(domNode,[\n\t\t{name: \"focus\", handlerObject: this, handlerMethod: \"handleFocusEvent\"},\n\t\t{name: \"input\", handlerObject: this, handlerMethod: \"handleInputEvent\"}\n\t]);\n\t// Insert the element into the DOM\n\tparent.insertBefore(domNode,nextSibling);\n\tthis.domNodes.push(domNode);\n\tif(this.postRender) {\n\t\tthis.postRender();\n\t}\n\t// Fix height\n\tthis.fixHeight();\n};\n\n/*\nGet the tiddler being edited and current value\n*/\nEditTextWidget.prototype.getEditInfo = function() {\n\t// Get the edit value\n\tvar self = this,\n\t\tvalue,\n\t\tupdate;\n\tif(this.editIndex) {\n\t\tvalue = this.wiki.extractTiddlerDataItem(this.editTitle,this.editIndex,this.editDefault);\n\t\tupdate = function(value) {\n\t\t\tvar data = self.wiki.getTiddlerData(self.editTitle,{});\n\t\t\tif(data[self.editIndex] !== value) {\n\t\t\t\tdata[self.editIndex] = value;\n\t\t\t\tself.wiki.setTiddlerData(self.editTitle,data);\n\t\t\t}\n\t\t};\n\t} else {\n\t\t// Get the current tiddler and the field name\n\t\tvar tiddler = this.wiki.getTiddler(this.editTitle);\n\t\tif(tiddler) {\n\t\t\t// If we've got a tiddler, the value to display is the field string value\n\t\t\tvalue = tiddler.getFieldString(this.editField);\n\t\t} else {\n\t\t\t// Otherwise, we need to construct a default value for the editor\n\t\t\tswitch(this.editField) {\n\t\t\t\tcase \"text\":\n\t\t\t\t\tvalue = \"Type the text for the tiddler '\" + this.editTitle + \"'\";\n\t\t\t\t\tbreak;\n\t\t\t\tcase \"title\":\n\t\t\t\t\tvalue = this.editTitle;\n\t\t\t\t\tbreak;\n\t\t\t\tdefault:\n\t\t\t\t\tvalue = \"\";\n\t\t\t\t\tbreak;\n\t\t\t}\n\t\t\tif(this.editDefault !== undefined) {\n\t\t\t\tvalue = this.editDefault;\n\t\t\t}\n\t\t}\n\t\tupdate = function(value) {\n\t\t\tvar tiddler = self.wiki.getTiddler(self.editTitle),\n\t\t\t\tupdateFields = {\n\t\t\t\t\ttitle: self.editTitle\n\t\t\t\t};\n\t\t\tupdateFields[self.editField] = value;\n\t\t\tself.wiki.addTiddler(new $tw.Tiddler(self.wiki.getCreationFields(),tiddler,updateFields,self.wiki.getModificationFields()));\n\t\t};\n\t}\n\treturn {value: value, update: update};\n};\n\n/*\nCompute the internal state of the widget\n*/\nEditTextWidget.prototype.execute = function() {\n\t// Get our parameters\n\tthis.editTitle = this.getAttribute(\"tiddler\",this.getVariable(\"currentTiddler\"));\n\tthis.editField = this.getAttribute(\"field\",\"text\");\n\tthis.editIndex = this.getAttribute(\"index\");\n\tthis.editDefault = this.getAttribute(\"default\");\n\tthis.editClass = this.getAttribute(\"class\");\n\tthis.editPlaceholder = this.getAttribute(\"placeholder\");\n\tthis.editFocusPopup = this.getAttribute(\"focusPopup\");\n\t// Get the editor element tag and type\n\tvar tag,type;\n\tif(this.editField === \"text\") {\n\t\ttag = \"textarea\";\n\t} else {\n\t\ttag = \"input\";\n\t\tvar fieldModule = $tw.Tiddler.fieldModules[this.editField];\n\t\tif(fieldModule && fieldModule.editTag) {\n\t\t\ttag = fieldModule.editTag;\n\t\t}\n\t\tif(fieldModule && fieldModule.editType) {\n\t\t\ttype = fieldModule.editType;\n\t\t}\n\t\ttype = type || \"text\";\n\t}\n\t// Get the rest of our parameters\n\tthis.editTag = this.getAttribute(\"tag\",tag);\n\tthis.editType = this.getAttribute(\"type\",type);\n};\n\n/*\nSelectively refreshes the widget if needed. Returns true if the widget or any of its children needed re-rendering\n*/\nEditTextWidget.prototype.refresh = function(changedTiddlers) {\n\tvar changedAttributes = this.computeAttributes();\n\t// Completely rerender if any of our attributes have changed\n\tif(changedAttributes.tiddler || changedAttributes.field || changedAttributes.index) {\n\t\tthis.refreshSelf();\n\t\treturn true;\n\t} else if(changedTiddlers[this.editTitle]) {\n\t\tthis.updateEditor(this.getEditInfo().value);\n\t\treturn true;\n\t}\n\treturn false;\n};\n\n/*\nUpdate the editor with new text. This method is separate from updateEditorDomNode()\nso that subclasses can override updateEditor() and still use updateEditorDomNode()\n*/\nEditTextWidget.prototype.updateEditor = function(text) {\n\tthis.updateEditorDomNode(text);\n};\n\n/*\nUpdate the editor dom node with new text\n*/\nEditTextWidget.prototype.updateEditorDomNode = function(text) {\n\t// Replace the edit value if the tiddler we're editing has changed\n\tvar domNode = this.domNodes[0];\n\tif(!domNode.isTiddlyWikiFakeDom) {\n\t\tif(this.document.activeElement !== domNode) {\n\t\t\tdomNode.value = text;\n\t\t}\n\t\t// Fix the height if needed\n\t\tthis.fixHeight();\n\t}\n};\n\n/*\nFix the height of textareas to fit their content\n*/\nEditTextWidget.prototype.fixHeight = function() {\n\tvar self = this,\n\t\tdomNode = this.domNodes[0];\n\tif(domNode && !domNode.isTiddlyWikiFakeDom && this.editTag === \"textarea\") {\n\t\t$tw.utils.nextTick(function() {\n\t\t\t// Resize the textarea to fit its content, preserving scroll position\n\t\t\tvar scrollPosition = $tw.utils.getScrollPosition(),\n\t\t\t\tscrollTop = scrollPosition.y;\n\t\t\t// Set its height to auto so that it snaps to the correct height\n\t\t\tdomNode.style.height = \"auto\";\n\t\t\t// Calculate the revised height\n\t\t\tvar newHeight = Math.max(domNode.scrollHeight + domNode.offsetHeight - domNode.clientHeight,MIN_TEXT_AREA_HEIGHT);\n\t\t\t// Only try to change the height if it has changed\n\t\t\tif(newHeight !== domNode.offsetHeight) {\n\t\t\t\tdomNode.style.height = newHeight + \"px\";\n\t\t\t\t// Make sure that the dimensions of the textarea are recalculated\n\t\t\t\t$tw.utils.forceLayout(domNode);\n\t\t\t\t// Check that the scroll position is still visible before trying to scroll back to it\n\t\t\t\tscrollTop = Math.min(scrollTop,self.document.body.scrollHeight - window.innerHeight);\n\t\t\t\twindow.scrollTo(scrollPosition.x,scrollTop);\n\t\t\t}\n\t\t});\n\t}\n};\n\n/*\nHandle a dom \"input\" event\n*/\nEditTextWidget.prototype.handleInputEvent = function(event) {\n\tthis.saveChanges(this.domNodes[0].value);\n\tthis.fixHeight();\n\treturn true;\n};\n\nEditTextWidget.prototype.handleFocusEvent = function(event) {\n\tif(this.editFocusPopup) {\n\t\t$tw.popup.triggerPopup({\n\t\t\tdomNode: this.domNodes[0],\n\t\t\ttitle: this.editFocusPopup,\n\t\t\twiki: this.wiki,\n\t\t\tforce: true\n\t\t});\n\t}\n\treturn true;\n};\n\nEditTextWidget.prototype.saveChanges = function(text) {\n\tvar editInfo = this.getEditInfo();\n\tif(text !== editInfo.value) {\n\t\teditInfo.update(text);\n\t}\n};\n\nexports[\"edit-text\"] = EditTextWidget;\n\n})();\n",
"title": "$:/core/modules/widgets/edit-text.js",
"type": "application/javascript",
"module-type": "widget"
},
"$:/core/modules/widgets/edit.js": {
"text": "/*\\\ntitle: $:/core/modules/widgets/edit.js\ntype: application/javascript\nmodule-type: widget\n\nEdit widget is a meta-widget chooses the appropriate actual editting widget\n\n\\*/\n(function(){\n\n/*jslint node: true, browser: true */\n/*global $tw: false */\n\"use strict\";\n\nvar Widget = require(\"$:/core/modules/widgets/widget.js\").widget;\n\nvar EditWidget = function(parseTreeNode,options) {\n\tthis.initialise(parseTreeNode,options);\n};\n\n/*\nInherit from the base widget class\n*/\nEditWidget.prototype = new Widget();\n\n/*\nRender this widget into the DOM\n*/\nEditWidget.prototype.render = function(parent,nextSibling) {\n\tthis.parentDomNode = parent;\n\tthis.computeAttributes();\n\tthis.execute();\n\tthis.renderChildren(parent,nextSibling);\n};\n\n// Mappings from content type to editor type are stored in tiddlers with this prefix\nvar EDITOR_MAPPING_PREFIX = \"$:/config/EditorTypeMappings/\";\n\n/*\nCompute the internal state of the widget\n*/\nEditWidget.prototype.execute = function() {\n\t// Get our parameters\n\tthis.editTitle = this.getAttribute(\"tiddler\",this.getVariable(\"currentTiddler\"));\n\tthis.editField = this.getAttribute(\"field\",\"text\");\n\tthis.editIndex = this.getAttribute(\"index\");\n\tthis.editClass = this.getAttribute(\"class\");\n\tthis.editPlaceholder = this.getAttribute(\"placeholder\");\n\t// Get the content type of the thing we're editing\n\tvar type;\n\tif(this.editField === \"text\") {\n\t\tvar tiddler = this.wiki.getTiddler(this.editTitle);\n\t\tif(tiddler) {\n\t\t\ttype = tiddler.fields.type;\n\t\t}\n\t}\n\ttype = type || \"text/vnd.tiddlywiki\";\n\t// Choose the appropriate edit widget\n\tvar editorType = this.wiki.getTiddlerText(EDITOR_MAPPING_PREFIX + type) || \"text\";\n\t// Make the child widgets\n\tthis.makeChildWidgets([{\n\t\ttype: \"edit-\" + editorType,\n\t\tattributes: {\n\t\t\ttiddler: {type: \"string\", value: this.editTitle},\n\t\t\tfield: {type: \"string\", value: this.editField},\n\t\t\tindex: {type: \"string\", value: this.editIndex},\n\t\t\t\"class\": {type: \"string\", value: this.editClass},\n\t\t\t\"placeholder\": {type: \"string\", value: this.editPlaceholder}\n\t\t}\n\t}]);\n};\n\n/*\nSelectively refreshes the widget if needed. Returns true if the widget or any of its children needed re-rendering\n*/\nEditWidget.prototype.refresh = function(changedTiddlers) {\n\tvar changedAttributes = this.computeAttributes();\n\tif(changedAttributes.tiddler || changedAttributes.field || changedAttributes.index) {\n\t\tthis.refreshSelf();\n\t\treturn true;\n\t} else {\n\t\treturn this.refreshChildren(changedTiddlers);\t\t\n\t}\n};\n\nexports.edit = EditWidget;\n\n})();\n",
"title": "$:/core/modules/widgets/edit.js",
"type": "application/javascript",
"module-type": "widget"
},
"$:/core/modules/widgets/element.js": {
"text": "/*\\\ntitle: $:/core/modules/widgets/element.js\ntype: application/javascript\nmodule-type: widget\n\nElement widget\n\n\\*/\n(function(){\n\n/*jslint node: true, browser: true */\n/*global $tw: false */\n\"use strict\";\n\nvar Widget = require(\"$:/core/modules/widgets/widget.js\").widget;\n\nvar ElementWidget = function(parseTreeNode,options) {\n\tthis.initialise(parseTreeNode,options);\n};\n\n/*\nInherit from the base widget class\n*/\nElementWidget.prototype = new Widget();\n\n/*\nRender this widget into the DOM\n*/\nElementWidget.prototype.render = function(parent,nextSibling) {\n\tthis.parentDomNode = parent;\n\tthis.computeAttributes();\n\tthis.execute();\n\t// Neuter blacklisted elements\n\tvar tag = this.parseTreeNode.tag;\n\tif($tw.config.htmlUnsafeElements.indexOf(tag) !== -1) {\n\t\ttag = \"safe-\" + tag;\n\t}\n\tvar domNode = this.document.createElementNS(this.namespace,tag);\n\tthis.assignAttributes(domNode,{excludeEventAttributes: true});\n\tparent.insertBefore(domNode,nextSibling);\n\tthis.renderChildren(domNode,null);\n\tthis.domNodes.push(domNode);\n};\n\n/*\nCompute the internal state of the widget\n*/\nElementWidget.prototype.execute = function() {\n\t// Select the namespace for the tag\n\tvar tagNamespaces = {\n\t\t\tsvg: \"http://www.w3.org/2000/svg\",\n\t\t\tmath: \"http://www.w3.org/1998/Math/MathML\",\n\t\t\tbody: \"http://www.w3.org/1999/xhtml\"\n\t\t};\n\tthis.namespace = tagNamespaces[this.parseTreeNode.tag];\n\tif(this.namespace) {\n\t\tthis.setVariable(\"namespace\",this.namespace);\n\t} else {\n\t\tthis.namespace = this.getVariable(\"namespace\",{defaultValue: \"http://www.w3.org/1999/xhtml\"});\n\t}\n\t// Make the child widgets\n\tthis.makeChildWidgets();\n};\n\n/*\nSelectively refreshes the widget if needed. Returns true if the widget or any of its children needed re-rendering\n*/\nElementWidget.prototype.refresh = function(changedTiddlers) {\n\tvar changedAttributes = this.computeAttributes(),\n\t\thasChangedAttributes = $tw.utils.count(changedAttributes) > 0;\n\tif(hasChangedAttributes) {\n\t\t// Update our attributes\n\t\tthis.assignAttributes(this.domNodes[0],{excludeEventAttributes: true});\n\t}\n\treturn this.refreshChildren(changedTiddlers) || hasChangedAttributes;\n};\n\nexports.element = ElementWidget;\n\n})();\n",
"title": "$:/core/modules/widgets/element.js",
"type": "application/javascript",
"module-type": "widget"
},
"$:/core/modules/widgets/encrypt.js": {
"text": "/*\\\ntitle: $:/core/modules/widgets/encrypt.js\ntype: application/javascript\nmodule-type: widget\n\nEncrypt widget\n\n\\*/\n(function(){\n\n/*jslint node: true, browser: true */\n/*global $tw: false */\n\"use strict\";\n\nvar Widget = require(\"$:/core/modules/widgets/widget.js\").widget;\n\nvar EncryptWidget = function(parseTreeNode,options) {\n\tthis.initialise(parseTreeNode,options);\n};\n\n/*\nInherit from the base widget class\n*/\nEncryptWidget.prototype = new Widget();\n\n/*\nRender this widget into the DOM\n*/\nEncryptWidget.prototype.render = function(parent,nextSibling) {\n\tthis.parentDomNode = parent;\n\tthis.computeAttributes();\n\tthis.execute();\n\tvar textNode = this.document.createTextNode(this.encryptedText);\n\tparent.insertBefore(textNode,nextSibling);\n\tthis.domNodes.push(textNode);\n};\n\n/*\nCompute the internal state of the widget\n*/\nEncryptWidget.prototype.execute = function() {\n\t// Get parameters from our attributes\n\tthis.filter = this.getAttribute(\"filter\",\"[!is[system]]\");\n\t// Encrypt the filtered tiddlers\n\tvar tiddlers = this.wiki.filterTiddlers(this.filter),\n\t\tjson = {},\n\t\tself = this;\n\t$tw.utils.each(tiddlers,function(title) {\n\t\tvar tiddler = self.wiki.getTiddler(title),\n\t\t\tjsonTiddler = {};\n\t\tfor(var f in tiddler.fields) {\n\t\t\tjsonTiddler[f] = tiddler.getFieldString(f);\n\t\t}\n\t\tjson[title] = jsonTiddler;\n\t});\n\tthis.encryptedText = $tw.utils.htmlEncode($tw.crypto.encrypt(JSON.stringify(json)));\n};\n\n/*\nSelectively refreshes the widget if needed. Returns true if the widget or any of its children needed re-rendering\n*/\nEncryptWidget.prototype.refresh = function(changedTiddlers) {\n\tvar changedAttributes = this.computeAttributes(),\n\t\taffectedTiddlers = this.wiki.filterTiddlers(this.filter,null,changedTiddlers);\n\tif(changedAttributes.filter || affectedTiddlers.length > 0) {\n\t\tthis.refreshSelf();\n\t\treturn true;\n\t} else {\n\t\treturn false;\t\n\t}\n};\n\nexports.encrypt = EncryptWidget;\n\n})();\n",
"title": "$:/core/modules/widgets/encrypt.js",
"type": "application/javascript",
"module-type": "widget"
},
"$:/core/modules/widgets/entity.js": {
"text": "/*\\\ntitle: $:/core/modules/widgets/entity.js\ntype: application/javascript\nmodule-type: widget\n\nHTML entity widget\n\n\\*/\n(function(){\n\n/*jslint node: true, browser: true */\n/*global $tw: false */\n\"use strict\";\n\nvar Widget = require(\"$:/core/modules/widgets/widget.js\").widget;\n\nvar EntityWidget = function(parseTreeNode,options) {\n\tthis.initialise(parseTreeNode,options);\n};\n\n/*\nInherit from the base widget class\n*/\nEntityWidget.prototype = new Widget();\n\n/*\nRender this widget into the DOM\n*/\nEntityWidget.prototype.render = function(parent,nextSibling) {\n\tthis.parentDomNode = parent;\n\tthis.execute();\n\tvar textNode = this.document.createTextNode($tw.utils.entityDecode(this.parseTreeNode.entity));\n\tparent.insertBefore(textNode,nextSibling);\n\tthis.domNodes.push(textNode);\n};\n\n/*\nCompute the internal state of the widget\n*/\nEntityWidget.prototype.execute = function() {\n};\n\n/*\nSelectively refreshes the widget if needed. Returns true if the widget or any of its children needed re-rendering\n*/\nEntityWidget.prototype.refresh = function(changedTiddlers) {\n\treturn false;\n};\n\nexports.entity = EntityWidget;\n\n})();\n",
"title": "$:/core/modules/widgets/entity.js",
"type": "application/javascript",
"module-type": "widget"
},
"$:/core/modules/widgets/fieldmangler.js": {
"text": "/*\\\ntitle: $:/core/modules/widgets/fieldmangler.js\ntype: application/javascript\nmodule-type: widget\n\nField mangler widget\n\n\\*/\n(function(){\n\n/*jslint node: true, browser: true */\n/*global $tw: false */\n\"use strict\";\n\nvar Widget = require(\"$:/core/modules/widgets/widget.js\").widget;\n\nvar FieldManglerWidget = function(parseTreeNode,options) {\n\tthis.initialise(parseTreeNode,options);\n\tthis.addEventListeners([\n\t\t{type: \"tw-remove-field\", handler: \"handleRemoveFieldEvent\"},\n\t\t{type: \"tw-add-field\", handler: \"handleAddFieldEvent\"},\n\t\t{type: \"tw-remove-tag\", handler: \"handleRemoveTagEvent\"},\n\t\t{type: \"tw-add-tag\", handler: \"handleAddTagEvent\"}\n\t]);\n};\n\n/*\nInherit from the base widget class\n*/\nFieldManglerWidget.prototype = new Widget();\n\n/*\nRender this widget into the DOM\n*/\nFieldManglerWidget.prototype.render = function(parent,nextSibling) {\n\tthis.parentDomNode = parent;\n\tthis.computeAttributes();\n\tthis.execute();\n\tthis.renderChildren(parent,nextSibling);\n};\n\n/*\nCompute the internal state of the widget\n*/\nFieldManglerWidget.prototype.execute = function() {\n\t// Get our parameters\n\tthis.mangleTitle = this.getAttribute(\"tiddler\",this.getVariable(\"currentTiddler\"));\n\t// Construct the child widgets\n\tthis.makeChildWidgets();\n};\n\n/*\nSelectively refreshes the widget if needed. Returns true if the widget or any of its children needed re-rendering\n*/\nFieldManglerWidget.prototype.refresh = function(changedTiddlers) {\n\tvar changedAttributes = this.computeAttributes();\n\tif(changedAttributes.tiddler) {\n\t\tthis.refreshSelf();\n\t\treturn true;\n\t} else {\n\t\treturn this.refreshChildren(changedTiddlers);\t\t\n\t}\n};\n\nFieldManglerWidget.prototype.handleRemoveFieldEvent = function(event) {\n\tvar tiddler = this.wiki.getTiddler(this.mangleTitle),\n\t\tdeletion = {};\n\tdeletion[event.param] = undefined;\n\tthis.wiki.addTiddler(new $tw.Tiddler(tiddler,deletion));\n\treturn true;\n};\n\nFieldManglerWidget.prototype.handleAddFieldEvent = function(event) {\n\tvar tiddler = this.wiki.getTiddler(this.mangleTitle),\n\t\tfieldValidatorRegEx = /^[a-z\\-\\._]+$/mg;\n\tif(tiddler && typeof event.param === \"string\") {\n\t\tvar name = event.param.toLowerCase().trim();\n\t\tif(name !== \"\" && !$tw.utils.hop(tiddler.fields,name)) {\n\t\t\tif(!fieldValidatorRegEx.test(name)) {\n\t\t\t\talert($tw.language.getString(\n\t\t\t\t\t\"InvalidFieldName\",\n\t\t\t\t\t{variables:\n\t\t\t\t\t\t{fieldName: name}\n\t\t\t\t\t}\n\t\t\t\t));\n\t\t\t\treturn true;\n\t\t\t}\n\t\t\tvar addition = this.wiki.getModificationFields();\n\t\t\taddition[name] = \"\";\n\t\t\tthis.wiki.addTiddler(new $tw.Tiddler(tiddler,addition));\n\t\t}\n\t}\n\treturn true;\n};\n\nFieldManglerWidget.prototype.handleRemoveTagEvent = function(event) {\n\tvar tiddler = this.wiki.getTiddler(this.mangleTitle);\n\tif(tiddler && tiddler.fields.tags) {\n\t\tvar p = tiddler.fields.tags.indexOf(event.param);\n\t\tif(p !== -1) {\n\t\t\tvar modification = this.wiki.getModificationFields();\n\t\t\tmodification.tags = (tiddler.fields.tags || []).slice(0);\n\t\t\tmodification.tags.splice(p,1);\n\t\t\tif(modification.tags.length === 0) {\n\t\t\t\tmodification.tags = undefined;\n\t\t\t}\n\t\tthis.wiki.addTiddler(new $tw.Tiddler(tiddler,modification));\n\t\t}\n\t}\n\treturn true;\n};\n\nFieldManglerWidget.prototype.handleAddTagEvent = function(event) {\n\tvar tiddler = this.wiki.getTiddler(this.mangleTitle);\n\tif(tiddler && typeof event.param === \"string\") {\n\t\tvar tag = event.param.trim();\n\t\tif(tag !== \"\") {\n\t\t\tvar modification = this.wiki.getModificationFields();\n\t\t\tmodification.tags = (tiddler.fields.tags || []).slice(0);\n\t\t\t$tw.utils.pushTop(modification.tags,tag);\n\t\t\tthis.wiki.addTiddler(new $tw.Tiddler(tiddler,modification));\t\t\t\n\t\t}\n\t}\n\treturn true;\n};\n\nexports.fieldmangler = FieldManglerWidget;\n\n})();\n",
"title": "$:/core/modules/widgets/fieldmangler.js",
"type": "application/javascript",
"module-type": "widget"
},
"$:/core/modules/widgets/fields.js": {
"text": "/*\\\ntitle: $:/core/modules/widgets/fields.js\ntype: application/javascript\nmodule-type: widget\n\nFields widget\n\n\\*/\n(function(){\n\n/*jslint node: true, browser: true */\n/*global $tw: false */\n\"use strict\";\n\nvar Widget = require(\"$:/core/modules/widgets/widget.js\").widget;\n\nvar FieldsWidget = function(parseTreeNode,options) {\n\tthis.initialise(parseTreeNode,options);\n};\n\n/*\nInherit from the base widget class\n*/\nFieldsWidget.prototype = new Widget();\n\n/*\nRender this widget into the DOM\n*/\nFieldsWidget.prototype.render = function(parent,nextSibling) {\n\tthis.parentDomNode = parent;\n\tthis.computeAttributes();\n\tthis.execute();\n\tvar textNode = this.document.createTextNode(this.text);\n\tparent.insertBefore(textNode,nextSibling);\n\tthis.domNodes.push(textNode);\n};\n\n/*\nCompute the internal state of the widget\n*/\nFieldsWidget.prototype.execute = function() {\n\t// Get parameters from our attributes\n\tthis.tiddlerTitle = this.getAttribute(\"tiddler\",this.getVariable(\"currentTiddler\"));\n\tthis.template = this.getAttribute(\"template\");\n\tthis.exclude = this.getAttribute(\"exclude\");\n\tthis.stripTitlePrefix = this.getAttribute(\"stripTitlePrefix\",\"no\") === \"yes\";\n\t// Get the value to display\n\tvar tiddler = this.wiki.getTiddler(this.tiddlerTitle);\n\t// Get the exclusion list\n\tvar exclude;\n\tif(this.exclude) {\n\t\texclude = this.exclude.split(\" \");\n\t} else {\n\t\texclude = [\"text\"]; \n\t}\n\t// Compose the template\n\tvar text = [];\n\tif(this.template && tiddler) {\n\t\tvar fields = [];\n\t\tfor(var fieldName in tiddler.fields) {\n\t\t\tif(exclude.indexOf(fieldName) === -1) {\n\t\t\t\tfields.push(fieldName);\n\t\t\t}\n\t\t}\n\t\tfields.sort();\n\t\tfor(var f=0; f<fields.length; f++) {\n\t\t\tfieldName = fields[f];\n\t\t\tif(exclude.indexOf(fieldName) === -1) {\n\t\t\t\tvar row = this.template,\n\t\t\t\t\tvalue = tiddler.getFieldString(fieldName);\n\t\t\t\tif(this.stripTitlePrefix && fieldName === \"title\") {\n\t\t\t\t\tvar reStrip = /^\\{[^\\}]+\\}(.+)/mg,\n\t\t\t\t\t\treMatch = reStrip.exec(value);\n\t\t\t\t\tif(reMatch) {\n\t\t\t\t\t\tvalue = reMatch[1];\n\t\t\t\t\t}\n\t\t\t\t}\n\t\t\t\trow = row.replace(\"$name$\",fieldName);\n\t\t\t\trow = row.replace(\"$value$\",value);\n\t\t\t\trow = row.replace(\"$encoded_value$\",$tw.utils.htmlEncode(value));\n\t\t\t\ttext.push(row)\n\t\t\t}\n\t\t}\n\t}\n\tthis.text = text.join(\"\");\n};\n\n/*\nSelectively refreshes the widget if needed. Returns true if the widget or any of its children needed re-rendering\n*/\nFieldsWidget.prototype.refresh = function(changedTiddlers) {\n\tvar changedAttributes = this.computeAttributes();\n\tif(changedAttributes.tiddler || changedAttributes.template || changedAttributes.exclude || changedAttributes.stripTitlePrefix || changedTiddlers[this.tiddlerTitle]) {\n\t\tthis.refreshSelf();\n\t\treturn true;\n\t} else {\n\t\treturn false;\t\n\t}\n};\n\nexports.fields = FieldsWidget;\n\n})();\n",
"title": "$:/core/modules/widgets/fields.js",
"type": "application/javascript",
"module-type": "widget"
},
"$:/core/modules/widgets/image.js": {
"text": "/*\\\ntitle: $:/core/modules/widgets/image.js\ntype: application/javascript\nmodule-type: widget\n\nThe image widget displays an image referenced with an external URI or with a local tiddler title.\n\n```\n<$image src=\"TiddlerTitle\" width=\"320\" height=\"400\" class=\"classnames\">\n```\n\nThe image source can be the title of an existing tiddler or the URL of an external image.\n\nExternal images always generate an HTML `<img>` tag.\n\nTiddlers that have a _canonical_uri field generate an HTML `<img>` tag with the src attribute containing the URI.\n\nTiddlers that contain image data generate an HTML `<img>` tag with the src attribute containing a base64 representation of the image.\n\nTiddlers that contain wikitext could be rendered to a DIV of the usual size of a tiddler, and then transformed to the size requested.\n\nThe width and height attributes are interpreted as a number of pixels, and do not need to include the \"px\" suffix.\n\n\\*/\n(function(){\n\n/*jslint node: true, browser: true */\n/*global $tw: false */\n\"use strict\";\n\nvar Widget = require(\"$:/core/modules/widgets/widget.js\").widget;\n\nvar ImageWidget = function(parseTreeNode,options) {\n\tthis.initialise(parseTreeNode,options);\n};\n\n/*\nInherit from the base widget class\n*/\nImageWidget.prototype = new Widget();\n\n/*\nRender this widget into the DOM\n*/\nImageWidget.prototype.render = function(parent,nextSibling) {\n\tthis.parentDomNode = parent;\n\tthis.computeAttributes();\n\tthis.execute();\n\t// Create element\n\t// Determine what type of image it is\n\tvar tag = \"img\", src = \"\",\n\t\ttiddler = this.wiki.getTiddler(this.imageSource);\n\tif(!tiddler) {\n\t\t// The source isn't the title of a tiddler, so we'll assume it's a URL\n\t\tsrc = this.imageSource;\n\t} else {\n\t\t// Check if it is an image tiddler\n\t\tif(this.wiki.isImageTiddler(this.imageSource)) {\n\t\t\t// Render the appropriate element for the image type\n\t\t\tvar type = tiddler.fields.type,\n\t\t\t\ttext = tiddler.fields.text;\n\t\t\tswitch(type) {\n\t\t\t\tcase \"application/pdf\":\n\t\t\t\t\ttag = \"embed\";\n\t\t\t\t\tsrc = \"data:application/pdf;base64,\" + text;\n\t\t\t\t\tbreak;\n\t\t\t\tcase \"image/svg+xml\":\n\t\t\t\t\tsrc = \"data:image/svg+xml,\" + encodeURIComponent(text);\n\t\t\t\t\tbreak;\n\t\t\t\tdefault:\n\t\t\t\t\tsrc = \"data:\" + type + \";base64,\" + text;\n\t\t\t\t\tbreak;\n\t\t\t}\n\t\t}\n\t}\n\t// Create the element and assign the attributes\n\tvar domNode = this.document.createElement(tag);\n\tdomNode.setAttribute(\"src\",src);\n\tif(this.imageClass) {\n\t\tdomNode.setAttribute(\"class\",this.imageClass);\t\t\n\t}\n\tif(this.imageWidth) {\n\t\tdomNode.setAttribute(\"width\",parseInt(this.imageWidth,10) + \"px\");\n\t}\n\tif(this.imageHeight) {\n\t\tdomNode.setAttribute(\"height\",parseInt(this.imageHeight,10) + \"px\");\n\t}\n\tif(this.imageTooltip) {\n\t\tdomNode.setAttribute(\"title\",this.imageTooltip);\t\t\n\t}\n\t// Insert element\n\tparent.insertBefore(domNode,nextSibling);\n\tthis.domNodes.push(domNode);\n};\n\n/*\nCompute the internal state of the widget\n*/\nImageWidget.prototype.execute = function() {\n\t// Get our parameters\n\tthis.imageSource = this.getAttribute(\"source\");\n\tthis.imageWidth = this.getAttribute(\"width\");\n\tthis.imageHeight = this.getAttribute(\"height\");\n\tthis.imageClass = this.getAttribute(\"class\");\n\tthis.imageTooltip = this.getAttribute(\"tooltip\");\n};\n\n/*\nSelectively refreshes the widget if needed. Returns true if the widget or any of its children needed re-rendering\n*/\nImageWidget.prototype.refresh = function(changedTiddlers) {\n\tvar changedAttributes = this.computeAttributes();\n\tif(changedAttributes.source || changedAttributes.width || changedAttributes.height || changedAttributes[\"class\"] || changedAttributes.tooltip || changedTiddlers[this.imageSource]) {\n\t\tthis.refreshSelf();\n\t\treturn true;\n\t} else {\n\t\treturn false;\t\t\n\t}\n};\n\nexports.image = ImageWidget;\n\n})();\n",
"title": "$:/core/modules/widgets/image.js",
"type": "application/javascript",
"module-type": "widget"
},
"$:/core/modules/widgets/keyboard.js": {
"text": "/*\\\ntitle: $:/core/modules/widgets/keyboard.js\ntype: application/javascript\nmodule-type: widget\n\nKeyboard shortcut widget\n\n\\*/\n(function(){\n\n/*jslint node: true, browser: true */\n/*global $tw: false */\n\"use strict\";\n\nvar Widget = require(\"$:/core/modules/widgets/widget.js\").widget;\n\nvar KeyboardWidget = function(parseTreeNode,options) {\n\tthis.initialise(parseTreeNode,options);\n};\n\n/*\nInherit from the base widget class\n*/\nKeyboardWidget.prototype = new Widget();\n\n/*\nRender this widget into the DOM\n*/\nKeyboardWidget.prototype.render = function(parent,nextSibling) {\n\tvar self = this;\n\t// Remember parent\n\tthis.parentDomNode = parent;\n\t// Compute attributes and execute state\n\tthis.computeAttributes();\n\tthis.execute();\n\t// Create element\n\tvar domNode = this.document.createElement(\"div\");\n\t// Assign classes\n\tvar classes = (this[\"class\"] || \"\").split(\" \");\n\tclasses.push(\"tw-keyboard\");\n\tdomNode.className = classes.join(\" \");\n\t// Add a keyboard event handler\n\tdomNode.addEventListener(\"keydown\",function (event) {\n\t\tif(event.keyCode === self.keyInfo.keyCode && \n\t\t\tevent.shiftKey === self.keyInfo.shiftKey && \n\t\t\tevent.altKey === self.keyInfo.altKey && \n\t\t\tevent.ctrlKey === self.keyInfo.ctrlKey) {\n\t\t\tself.dispatchMessage(event);\n\t\t\tevent.preventDefault();\n\t\t\tevent.stopPropagation();\n\t\t\treturn true;\n\t\t}\n\t\treturn false;\n\t},false);\n\t// Insert element\n\tparent.insertBefore(domNode,nextSibling);\n\tthis.renderChildren(domNode,null);\n\tthis.domNodes.push(domNode);\n};\n\nKeyboardWidget.prototype.dispatchMessage = function(event) {\n\tthis.dispatchEvent({type: this.message, param: this.param, tiddlerTitle: this.getVariable(\"currentTiddler\")});\n};\n\n/*\nCompute the internal state of the widget\n*/\nKeyboardWidget.prototype.execute = function() {\n\t// Get attributes\n\tthis.message = this.getAttribute(\"message\");\n\tthis.param = this.getAttribute(\"param\");\n\tthis.key = this.getAttribute(\"key\");\n\tthis.keyInfo = $tw.utils.parseKeyDescriptor(this.key);\n\tthis[\"class\"] = this.getAttribute(\"class\");\n\t// Make child widgets\n\tthis.makeChildWidgets();\n};\n\n/*\nSelectively refreshes the widget if needed. Returns true if the widget or any of its children needed re-rendering\n*/\nKeyboardWidget.prototype.refresh = function(changedTiddlers) {\n\tvar changedAttributes = this.computeAttributes();\n\tif(changedAttributes.message || changedAttributes.param || changedAttributes.key || changedAttributes[\"class\"]) {\n\t\tthis.refreshSelf();\n\t\treturn true;\n\t}\n\treturn this.refreshChildren(changedTiddlers);\n};\n\nexports.keyboard = KeyboardWidget;\n\n})();\n",
"title": "$:/core/modules/widgets/keyboard.js",
"type": "application/javascript",
"module-type": "widget"
},
"$:/core/modules/widgets/link.js": {
"text": "/*\\\ntitle: $:/core/modules/widgets/link.js\ntype: application/javascript\nmodule-type: widget\n\nLink widget\n\n\\*/\n(function(){\n\n/*jslint node: true, browser: true */\n/*global $tw: false */\n\"use strict\";\n\nvar Widget = require(\"$:/core/modules/widgets/widget.js\").widget;\n\nvar LinkWidget = function(parseTreeNode,options) {\n\tthis.initialise(parseTreeNode,options);\n};\n\n/*\nInherit from the base widget class\n*/\nLinkWidget.prototype = new Widget();\n\n/*\nRender this widget into the DOM\n*/\nLinkWidget.prototype.render = function(parent,nextSibling) {\n\t// Save the parent dom node\n\tthis.parentDomNode = parent;\n\t// Compute our attributes\n\tthis.computeAttributes();\n\t// Execute our logic\n\tthis.execute();\n\t// Get the value of the tw-wikilinks configuration macro\n\tvar wikiLinksMacro = this.getVariable(\"tw-wikilinks\"),\n\t\tuseWikiLinks = wikiLinksMacro ? !(wikiLinksMacro.trim() === \"no\") : true;\n\t// Render the link if required\n\tif(useWikiLinks) {\n\t\tthis.renderLink(parent,nextSibling);\n\t} else {\n\t\t// Just insert the link text\n\t\tvar domNode = this.document.createElement(\"span\");\n\t\tparent.insertBefore(domNode,nextSibling);\n\t\tthis.renderChildren(domNode,null);\n\t\tthis.domNodes.push(domNode);\n\t}\n};\n\n/*\nRender this widget into the DOM\n*/\nLinkWidget.prototype.renderLink = function(parent,nextSibling) {\n\tvar self = this;\n\t// Create our element\n\tvar domNode = this.document.createElement(\"a\");\n\t// Assign classes\n\tvar classes = [\"tw-tiddlylink\"];\n\tif(this.isShadow) {\n\t\tclasses.push(\"tw-tiddlylink-shadow\");\n\t}\n\tif(this.isMissing && !this.isShadow) {\n\t\tclasses.push(\"tw-tiddlylink-missing\");\n\t} else {\n\t\tif(!this.isMissing) {\n\t\t\tclasses.push(\"tw-tiddlylink-resolves\");\n\t\t}\n\t}\n\tdomNode.setAttribute(\"class\",classes.join(\" \"));\n\t// Set an href\n\tvar wikiLinkTemplateMacro = this.getVariable(\"tw-wikilink-template\"),\n\t\twikiLinkTemplate = wikiLinkTemplateMacro ? wikiLinkTemplateMacro.trim() : \"#$uri_encoded$\",\n\t\twikiLinkText = wikiLinkTemplate.replace(\"$uri_encoded$\",encodeURIComponent(this.to));\n\twikiLinkText = wikiLinkText.replace(\"$uri_doubleencoded$\",encodeURIComponent(encodeURIComponent(this.to)));\n\tdomNode.setAttribute(\"href\",wikiLinkText);\n\t// Set the tooltip\n\t// HACK: Performance issues with re-parsing the tooltip prevent us defaulting the tooltip to \"<$transclude field='tooltip'><$transclude field='title'/></$transclude>\"\n\tvar tooltipWikiText = this.tooltip || this.getVariable(\"tw-wikilink-tooltip\");\n\tif(tooltipWikiText) {\n\t\tvar tooltipText = this.wiki.renderText(\"text/plain\",\"text/vnd.tiddlywiki\",tooltipWikiText,{\n\t\t\t\tparseAsInline: true,\n\t\t\t\tvariables: {\n\t\t\t\t\tcurrentTiddler: this.to\n\t\t\t\t},\n\t\t\t\tparentWidget: this\n\t\t\t});\n\t\tdomNode.setAttribute(\"title\",tooltipText);\n\t}\n\t// Add a click event handler\n\t$tw.utils.addEventListeners(domNode,[\n\t\t{name: \"click\", handlerObject: this, handlerMethod: \"handleClickEvent\"},\n\t\t{name: \"dragstart\", handlerObject: this, handlerMethod: \"handleDragStartEvent\"},\n\t\t{name: \"dragend\", handlerObject: this, handlerMethod: \"handleDragEndEvent\"}\n\t]);\n\t// Insert the link into the DOM and render any children\n\tparent.insertBefore(domNode,nextSibling);\n\tthis.renderChildren(domNode,null);\n\tthis.domNodes.push(domNode);\n};\n\nLinkWidget.prototype.handleClickEvent = function (event) {\n\t// Send the click on it's way as a navigate event\n\tvar bounds = this.domNodes[0].getBoundingClientRect();\n\tthis.dispatchEvent({\n\t\ttype: \"tw-navigate\",\n\t\tnavigateTo: this.to,\n\t\tnavigateFromTitle: this.getVariable(\"storyTiddler\"),\n\t\tnavigateFromNode: this,\n\t\tnavigateFromClientRect: { top: bounds.top, left: bounds.left, width: bounds.width, right: bounds.right, bottom: bounds.bottom, height: bounds.height\n\t\t},\n\t\tnavigateSuppressNavigation: event.metaKey || event.ctrlKey || (event.button === 1)\n\t});\n\tevent.preventDefault();\n\tevent.stopPropagation();\n\treturn false;\n};\n\nLinkWidget.prototype.handleDragStartEvent = function(event) {\n\tif(this.to) {\n\t\t// Set the dragging class on the element being dragged\n\t\t$tw.utils.addClass(event.target,\"tw-tiddlylink-dragging\");\n\t\t// Create the drag image elements\n\t\tthis.dragImage = this.document.createElement(\"div\");\n\t\tthis.dragImage.className = \"tw-tiddler-dragger\";\n\t\tvar inner = this.document.createElement(\"div\");\n\t\tinner.className = \"tw-tiddler-dragger-inner\";\n\t\tinner.appendChild(this.document.createTextNode(this.to));\n\t\tthis.dragImage.appendChild(inner);\n\t\tthis.document.body.appendChild(this.dragImage);\n\t\t// Astoundingly, we need to cover the dragger up: http://www.kryogenix.org/code/browser/custom-drag-image.html\n\t\tvar cover = this.document.createElement(\"div\");\n\t\tcover.className = \"tw-tiddler-dragger-cover\";\n\t\tcover.style.left = (inner.offsetLeft - 16) + \"px\";\n\t\tcover.style.top = (inner.offsetTop - 16) + \"px\";\n\t\tcover.style.width = (inner.offsetWidth + 32) + \"px\";\n\t\tcover.style.height = (inner.offsetHeight + 32) + \"px\";\n\t\tthis.dragImage.appendChild(cover);\n\t\t// Set the data transfer properties\n\t\tvar dataTransfer = event.dataTransfer;\n\t\t// First the image\n\t\tdataTransfer.effectAllowed = \"copy\";\n\t\tif(dataTransfer.setDragImage) {\n\t\t\tdataTransfer.setDragImage(this.dragImage.firstChild,-16,-16);\n\t\t}\n\t\t// Then the data\n\t\tdataTransfer.clearData();\n\t\tvar jsonData = this.wiki.getTiddlerAsJson(this.to),\n\t\t\ttextData = this.wiki.getTiddlerText(this.to,\"\");\n\t\t// IE doesn't like these content types\n\t\tif(!$tw.browser.isIE) {\n\t\t\tdataTransfer.setData(\"text/vnd.tiddler\",jsonData);\n\t\t\tdataTransfer.setData(\"text/plain\",textData);\n\t\t\tdataTransfer.setData(\"text/x-moz-url\",\"data:text/vnd.tiddler,\" + encodeURI(jsonData));\n\t\t}\n\t\tdataTransfer.setData(\"URL\",\"data:text/vnd.tiddler,\" + encodeURI(jsonData));\n\t\tdataTransfer.setData(\"Text\",textData);\n\t\tevent.stopPropagation();\n\t} else {\n\t\tevent.preventDefault();\n\t}\n};\n\nLinkWidget.prototype.handleDragEndEvent = function(event) {\n\t// Remove the dragging class on the element being dragged\n\t$tw.utils.removeClass(event.target,\"tw-tiddlylink-dragging\");\n\t// Delete the drag image element\n\tif(this.dragImage) {\n\t\tthis.dragImage.parentNode.removeChild(this.dragImage);\n\t}\n};\n\n/*\nCompute the internal state of the widget\n*/\nLinkWidget.prototype.execute = function() {\n\t// Get the target tiddler title\n\tthis.to = this.getAttribute(\"to\",this.getVariable(\"currentTiddler\"));\n\t// Get the link title\n\tthis.tooltip = this.getAttribute(\"tooltip\");\n\t// Determine the link characteristics\n\tthis.isMissing = !this.wiki.tiddlerExists(this.to);\n\tthis.isShadow = this.wiki.isShadowTiddler(this.to);\n\t// Make the child widgets\n\tthis.makeChildWidgets();\n};\n\n/*\nSelectively refreshes the widget if needed. Returns true if the widget or any of its children needed re-rendering\n*/\nLinkWidget.prototype.refresh = function(changedTiddlers) {\n\tvar changedAttributes = this.computeAttributes();\n\tif(changedAttributes.to || changedTiddlers[this.to] || changedAttributes.tooltip) {\n\t\tthis.refreshSelf();\n\t\treturn true;\n\t}\n\treturn this.refreshChildren(changedTiddlers);\n};\n\nexports.link = LinkWidget;\n\n})();\n",
"title": "$:/core/modules/widgets/link.js",
"type": "application/javascript",
"module-type": "widget"
},
"$:/core/modules/widgets/linkcatcher.js": {
"text": "/*\\\ntitle: $:/core/modules/widgets/linkcatcher.js\ntype: application/javascript\nmodule-type: widget\n\nLinkcatcher widget\n\n\\*/\n(function(){\n\n/*jslint node: true, browser: true */\n/*global $tw: false */\n\"use strict\";\n\nvar Widget = require(\"$:/core/modules/widgets/widget.js\").widget;\n\nvar LinkCatcherWidget = function(parseTreeNode,options) {\n\tthis.initialise(parseTreeNode,options);\n\tthis.addEventListeners([\n\t\t{type: \"tw-navigate\", handler: \"handleNavigateEvent\"}\n\t]);\n};\n\n/*\nInherit from the base widget class\n*/\nLinkCatcherWidget.prototype = new Widget();\n\n/*\nRender this widget into the DOM\n*/\nLinkCatcherWidget.prototype.render = function(parent,nextSibling) {\n\tthis.parentDomNode = parent;\n\tthis.computeAttributes();\n\tthis.execute();\n\tthis.renderChildren(parent,nextSibling);\n};\n\n/*\nCompute the internal state of the widget\n*/\nLinkCatcherWidget.prototype.execute = function() {\n\t// Get our parameters\n\tthis.catchTo = this.getAttribute(\"to\");\n\tthis.catchMessage = this.getAttribute(\"message\");\n\tthis.catchSet = this.getAttribute(\"set\");\n\tthis.catchSetTo = this.getAttribute(\"setTo\");\n\t// Construct the child widgets\n\tthis.makeChildWidgets();\n};\n\n/*\nSelectively refreshes the widget if needed. Returns true if the widget or any of its children needed re-rendering\n*/\nLinkCatcherWidget.prototype.refresh = function(changedTiddlers) {\n\tvar changedAttributes = this.computeAttributes();\n\tif(changedAttributes.to || changedAttributes.message || changedAttributes.set || changedAttributes.setTo) {\n\t\tthis.refreshSelf();\n\t\treturn true;\n\t} else {\n\t\treturn this.refreshChildren(changedTiddlers);\t\t\n\t}\n};\n\n/*\nHandle a tw-navigate event\n*/\nLinkCatcherWidget.prototype.handleNavigateEvent = function(event) {\n\tif(this.catchTo) {\n\t\tthis.wiki.setTextReference(this.catchTo,event.navigateTo,this.getVariable(\"currentTiddler\"));\n\t}\n\tif(this.catchMessage && this.parentWidget) {\n\t\tthis.parentWidget.dispatchEvent({\n\t\t\ttype: this.catchMessage,\n\t\t\tparam: event.navigateTo,\n\t\t\tnavigateTo: event.navigateTo\n\t\t});\n\t}\n\tif(this.catchSet) {\n\t\tvar tiddler = this.wiki.getTiddler(this.catchSet);\n\t\tthis.wiki.addTiddler(new $tw.Tiddler(tiddler,{title: this.catchSet, text: this.catchSetTo}));\n\t}\n\treturn false;\n};\n\nexports.linkcatcher = LinkCatcherWidget;\n\n})();\n",
"title": "$:/core/modules/widgets/linkcatcher.js",
"type": "application/javascript",
"module-type": "widget"
},
"$:/core/modules/widgets/list.js": {
"text": "/*\\\ntitle: $:/core/modules/widgets/list.js\ntype: application/javascript\nmodule-type: widget\n\nList and list item widgets\n\n\\*/\n(function(){\n\n/*jslint node: true, browser: true */\n/*global $tw: false */\n\"use strict\";\n\nvar Widget = require(\"$:/core/modules/widgets/widget.js\").widget;\n\n/*\nThe list widget creates list element sub-widgets that reach back into the list widget for their configuration\n*/\n\nvar ListWidget = function(parseTreeNode,options) {\n\t// Initialise the storyviews if they've not been done already\n\tif(!this.storyViews) {\n\t\tListWidget.prototype.storyViews = {};\n\t\t$tw.modules.applyMethods(\"storyview\",this.storyViews);\n\t}\n\t// Main initialisation inherited from widget.js\n\tthis.initialise(parseTreeNode,options);\n};\n\n/*\nInherit from the base widget class\n*/\nListWidget.prototype = new Widget();\n\n/*\nRender this widget into the DOM\n*/\nListWidget.prototype.render = function(parent,nextSibling) {\n\tthis.parentDomNode = parent;\n\tthis.computeAttributes();\n\tthis.execute();\n\tthis.renderChildren(parent,nextSibling);\n\t// Construct the storyview\n\tvar StoryView = this.storyViews[this.storyViewName];\n\tif(StoryView && !this.document.isTiddlyWikiFakeDom) {\n\t\tthis.storyview = new StoryView(this)\n\t} else {\n\t\tthis.storyview = null;\n\t}\n};\n\n/*\nCompute the internal state of the widget\n*/\nListWidget.prototype.execute = function() {\n\t// Get our attributes\n\tthis.template = this.getAttribute(\"template\");\n\tthis.editTemplate = this.getAttribute(\"editTemplate\");\n\tthis.variableName = this.getAttribute(\"variable\",\"currentTiddler\");\n\tthis.storyViewName = this.getAttribute(\"storyview\");\n\tthis.historyTitle = this.getAttribute(\"history\");\n\t// Compose the list elements\n\tthis.list = this.getTiddlerList();\n\tvar members = [],\n\t\tself = this;\n\t// Check for an empty list\n\tif(this.list.length === 0) {\n\t\tmembers = this.getEmptyMessage();\n\t} else {\n\t\t$tw.utils.each(this.list,function(title,index) {\n\t\t\tmembers.push(self.makeItemTemplate(title));\n\t\t});\n\t}\n\t// Construct the child widgets\n\tthis.makeChildWidgets(members);\n\t// Clear the last history\n\tthis.history = [];\n};\n\nListWidget.prototype.getTiddlerList = function() {\n\tvar defaultFilter = \"[!is[system]sort[title]]\";\n\treturn this.wiki.filterTiddlers(this.getAttribute(\"filter\",defaultFilter),this.getVariable(\"currentTiddler\"));\n};\n\nListWidget.prototype.getEmptyMessage = function() {\n\tvar emptyMessage = this.getAttribute(\"emptyMessage\",\"\"),\n\t\tparser = this.wiki.parseText(\"text/vnd.tiddlywiki\",emptyMessage,{parseAsInline: true});\n\tif(parser) {\n\t\treturn parser.tree;\n\t} else {\n\t\treturn [];\n\t}\n};\n\n/*\nCompose the template for a list item\n*/\nListWidget.prototype.makeItemTemplate = function(title) {\n\t// Check if the tiddler is a draft\n\tvar tiddler = this.wiki.getTiddler(title),\n\t\tisDraft = tiddler && tiddler.hasField(\"draft.of\"),\n\t\ttemplate = this.template,\n\t\ttemplateTree;\n\tif(isDraft && this.editTemplate) {\n\t\ttemplate = this.editTemplate;\n\t}\n\t// Compose the transclusion of the template\n\tif(template) {\n\t\ttemplateTree = [{type: \"transclude\", attributes: {tiddler: {type: \"string\", value: template}}}];\n\t} else {\n\t\tif(this.parseTreeNode.children && this.parseTreeNode.children.length > 0) {\n\t\t\ttemplateTree = this.parseTreeNode.children;\n\t\t} else {\n\t\t\t// Default template is a link to the title\n\t\t\ttemplateTree = [{type: \"element\", tag: this.parseTreeNode.isBlock ? \"div\" : \"span\", children: [{type: \"link\", attributes: {to: {type: \"string\", value: title}}, children: [\n\t\t\t\t\t{type: \"text\", text: title}\n\t\t\t]}]}];\n\t\t}\n\t}\n\t// Return the list item\n\treturn {type: \"listitem\", itemTitle: title, variableName: this.variableName, children: templateTree};\n};\n\n/*\nSelectively refreshes the widget if needed. Returns true if the widget or any of its children needed re-rendering\n*/\nListWidget.prototype.refresh = function(changedTiddlers) {\n\tvar changedAttributes = this.computeAttributes();\n\t// Completely refresh if any of our attributes have changed\n\tif(changedAttributes.filter || changedAttributes.template || changedAttributes.editTemplate || changedAttributes.emptyMessage || changedAttributes.storyview || changedAttributes.history) {\n\t\tthis.refreshSelf();\n\t\treturn true;\n\t} else {\n\t\t// Handle any changes to the list\n\t\tvar hasChanged = this.handleListChanges(changedTiddlers);\n\t\t// Handle any changes to the history stack\n\t\tif(this.historyTitle && changedTiddlers[this.historyTitle]) {\n\t\t\tthis.handleHistoryChanges();\n\t\t}\n\t\treturn hasChanged;\n\t}\n};\n\n/*\nHandle any changes to the history list\n*/\nListWidget.prototype.handleHistoryChanges = function() {\n\t// Get the history data\n\tvar newHistory = this.wiki.getTiddlerData(this.historyTitle,[]);\n\t// Ignore any entries of the history that match the previous history\n\tvar entry = 0;\n\twhile(entry < newHistory.length && entry < this.history.length && newHistory[entry].title === this.history[entry].title) {\n\t\tentry++;\n\t}\n\t// Navigate forwards to each of the new tiddlers\n\twhile(entry < newHistory.length) {\n\t\tif(this.storyview && this.storyview.navigateTo) {\n\t\t\tthis.storyview.navigateTo(newHistory[entry]);\n\t\t}\n\t\tentry++;\n\t}\n\t// Update the history\n\tthis.history = newHistory;\n};\n\n/*\nProcess any changes to the list\n*/\nListWidget.prototype.handleListChanges = function(changedTiddlers) {\n\t// Get the new list\n\tvar prevList = this.list;\n\tthis.list = this.getTiddlerList();\n\t// Check for an empty list\n\tif(this.list.length === 0) {\n\t\t// Check if it was empty before\n\t\tif(prevList.length === 0) {\n\t\t\t// If so, just refresh the empty message\n\t\t\treturn this.refreshChildren(changedTiddlers);\n\t\t} else {\n\t\t\t// Replace the previous content with the empty message\n\t\t\tfor(t=this.children.length-1; t>=0; t--) {\n\t\t\t\tthis.removeListItem(t);\n\t\t\t}\n\t\t\tvar nextSibling = this.findNextSiblingDomNode();\n\t\t\tthis.makeChildWidgets(this.getEmptyMessage());\n\t\t\tthis.renderChildren(this.parentDomNode,nextSibling);\n\t\t\treturn true;\n\t\t}\n\t} else {\n\t\t// If the list was empty then we need to remove the empty message\n\t\tif(prevList.length === 0) {\n\t\t\tthis.removeChildDomNodes();\n\t\t\tthis.children = [];\n\t\t}\n\t\t// Cycle through the list, inserting and removing list items as needed\n\t\tvar hasRefreshed = false;\n\t\tfor(var t=0; t<this.list.length; t++) {\n\t\t\tvar index = this.findListItem(t,this.list[t]);\n\t\t\tif(index === undefined) {\n\t\t\t\t// The list item must be inserted\n\t\t\t\tthis.insertListItem(t,this.list[t]);\n\t\t\t\thasRefreshed = true;\n\t\t\t} else {\n\t\t\t\t// There are intervening list items that must be removed\n\t\t\t\tfor(var n=index-1; n>=t; n--) {\n\t\t\t\t\tthis.removeListItem(n);\n\t\t\t\t\thasRefreshed = true;\n\t\t\t\t}\n\t\t\t\t// Refresh the item we're reusing\n\t\t\t\tvar refreshed = this.children[t].refresh(changedTiddlers);\n\t\t\t\thasRefreshed = hasRefreshed || refreshed;\n\t\t\t}\n\t\t}\n\t\t// Remove any left over items\n\t\tfor(t=this.children.length-1; t>=this.list.length; t--) {\n\t\t\tthis.removeListItem(t);\n\t\t\thasRefreshed = true;\n\t\t}\n\t\treturn hasRefreshed;\n\t}\n};\n\n/*\nFind the list item with a given title, starting from a specified position\n*/\nListWidget.prototype.findListItem = function(startIndex,title) {\n\twhile(startIndex < this.children.length) {\n\t\tif(this.children[startIndex].parseTreeNode.itemTitle === title) {\n\t\t\treturn startIndex;\n\t\t}\n\t\tstartIndex++;\n\t}\n\treturn undefined;\n};\n\n/*\nInsert a new list item at the specified index\n*/\nListWidget.prototype.insertListItem = function(index,title) {\n\t// Create, insert and render the new child widgets\n\tvar widget = this.makeChildWidget(this.makeItemTemplate(title));\n\twidget.parentDomNode = this.parentDomNode; // Hack to enable findNextSiblingDomNode() to work\n\tthis.children.splice(index,0,widget);\n\tvar nextSibling = widget.findNextSiblingDomNode();\n\twidget.render(this.parentDomNode,nextSibling);\n\t// Animate the insertion if required\n\tif(this.storyview && this.storyview.insert) {\n\t\tthis.storyview.insert(widget);\n\t}\n\treturn true;\n};\n\n/*\nRemove the specified list item\n*/\nListWidget.prototype.removeListItem = function(index) {\n\tvar widget = this.children[index];\n\t// Animate the removal if required\n\tif(this.storyview && this.storyview.remove) {\n\t\tthis.storyview.remove(widget);\n\t} else {\n\t\twidget.removeChildDomNodes();\n\t}\n\t// Remove the child widget\n\tthis.children.splice(index,1);\n};\n\nexports.list = ListWidget;\n\nvar ListItemWidget = function(parseTreeNode,options) {\n\tthis.initialise(parseTreeNode,options);\n};\n\n/*\nInherit from the base widget class\n*/\nListItemWidget.prototype = new Widget();\n\n/*\nRender this widget into the DOM\n*/\nListItemWidget.prototype.render = function(parent,nextSibling) {\n\tthis.parentDomNode = parent;\n\tthis.computeAttributes();\n\tthis.execute();\n\tthis.renderChildren(parent,nextSibling);\n};\n\n/*\nCompute the internal state of the widget\n*/\nListItemWidget.prototype.execute = function() {\n\t// Set the current list item title\n\tthis.setVariable(this.parseTreeNode.variableName,this.parseTreeNode.itemTitle);\n\t// Construct the child widgets\n\tthis.makeChildWidgets();\n};\n\n/*\nSelectively refreshes the widget if needed. Returns true if the widget or any of its children needed re-rendering\n*/\nListItemWidget.prototype.refresh = function(changedTiddlers) {\n\treturn this.refreshChildren(changedTiddlers);\n};\n\nexports.listitem = ListItemWidget;\n\n})();\n",
"title": "$:/core/modules/widgets/list.js",
"type": "application/javascript",
"module-type": "widget"
},
"$:/core/modules/widgets/macrocall.js": {
"text": "/*\\\ntitle: $:/core/modules/widgets/macrocall.js\ntype: application/javascript\nmodule-type: widget\n\nMacrocall widget\n\n\\*/\n(function(){\n\n/*jslint node: true, browser: true */\n/*global $tw: false */\n\"use strict\";\n\nvar Widget = require(\"$:/core/modules/widgets/widget.js\").widget;\n\nvar MacroCallWidget = function(parseTreeNode,options) {\n\tthis.initialise(parseTreeNode,options);\n};\n\n/*\nInherit from the base widget class\n*/\nMacroCallWidget.prototype = new Widget();\n\n/*\nRender this widget into the DOM\n*/\nMacroCallWidget.prototype.render = function(parent,nextSibling) {\n\tthis.parentDomNode = parent;\n\tthis.computeAttributes();\n\tthis.execute();\n\tthis.renderChildren(parent,nextSibling);\n};\n\n/*\nCompute the internal state of the widget\n*/\nMacroCallWidget.prototype.execute = function() {\n\t// Get the parse type if specified\n\tthis.parseType = this.getAttribute(\"$type\",\"text/vnd.tiddlywiki\");\n\tthis.renderOutput = this.getAttribute(\"$output\",\"text/html\");\n\t// Merge together the parameters specified in the parse tree with the specified attributes\n\tvar params = this.parseTreeNode.params ? this.parseTreeNode.params.slice(0) : [];\n\t$tw.utils.each(this.attributes,function(attribute,name) {\n\t\tif(name.charAt(0) !== \"$\") {\n\t\t\tparams.push({name: name, value: attribute});\t\t\t\n\t\t}\n\t});\n\t// Get the macro value\n\tvar text = this.getVariable(this.parseTreeNode.name || this.getAttribute(\"$name\"),{params: params}),\n\t\tparseTreeNodes;\n\t// Are we rendering to HTML?\n\tif(this.renderOutput === \"text/html\") {\n\t\t// If so we'll return the parsed macro\n\t\tvar parser = this.wiki.parseText(this.parseType,text,\n\t\t\t\t\t\t\t{parseAsInline: !this.parseTreeNode.isBlock});\n\t\tparseTreeNodes = parser ? parser.tree : [];\n\t} else {\n\t\t// Otherwise, we'll render the text\n\t\tvar plainText = this.wiki.renderText(\"text/plain\",this.parseType,text,{parentWidget: this});\n\t\tparseTreeNodes = [{type: \"text\", text: plainText}];\n\t}\n\t// Construct the child widgets\n\tthis.makeChildWidgets(parseTreeNodes);\n};\n\n/*\nSelectively refreshes the widget if needed. Returns true if the widget or any of its children needed re-rendering\n*/\nMacroCallWidget.prototype.refresh = function(changedTiddlers) {\n\tvar changedAttributes = this.computeAttributes();\n\tif($tw.utils.count(changedAttributes) > 0) {\n\t\t// Rerender ourselves\n\t\tthis.refreshSelf();\n\t\treturn true;\n\t} else {\n\t\treturn this.refreshChildren(changedTiddlers);\n\t}\n};\n\nexports.macrocall = MacroCallWidget;\n\n})();\n",
"title": "$:/core/modules/widgets/macrocall.js",
"type": "application/javascript",
"module-type": "widget"
},
"$:/core/modules/widgets/navigator.js": {
"text": "/*\\\ntitle: $:/core/modules/widgets/navigator.js\ntype: application/javascript\nmodule-type: widget\n\nNavigator widget\n\n\\*/\n(function(){\n\n/*jslint node: true, browser: true */\n/*global $tw: false */\n\"use strict\";\n\nvar Widget = require(\"$:/core/modules/widgets/widget.js\").widget;\n\nvar NavigatorWidget = function(parseTreeNode,options) {\n\tthis.initialise(parseTreeNode,options);\n\tthis.addEventListeners([\n\t\t{type: \"tw-navigate\", handler: \"handleNavigateEvent\"},\n\t\t{type: \"tw-edit-tiddler\", handler: \"handleEditTiddlerEvent\"},\n\t\t{type: \"tw-delete-tiddler\", handler: \"handleDeleteTiddlerEvent\"},\n\t\t{type: \"tw-save-tiddler\", handler: \"handleSaveTiddlerEvent\"},\n\t\t{type: \"tw-cancel-tiddler\", handler: \"handleCancelTiddlerEvent\"},\n\t\t{type: \"tw-close-tiddler\", handler: \"handleCloseTiddlerEvent\"},\n\t\t{type: \"tw-close-all-tiddlers\", handler: \"handleCloseAllTiddlersEvent\"},\n\t\t{type: \"tw-close-other-tiddlers\", handler: \"handleCloseOtherTiddlersEvent\"},\n\t\t{type: \"tw-new-tiddler\", handler: \"handleNewTiddlerEvent\"},\n\t\t{type: \"tw-import-tiddlers\", handler: \"handleImportTiddlersEvent\"}\n\t]);\n};\n\n/*\nInherit from the base widget class\n*/\nNavigatorWidget.prototype = new Widget();\n\n/*\nRender this widget into the DOM\n*/\nNavigatorWidget.prototype.render = function(parent,nextSibling) {\n\tthis.parentDomNode = parent;\n\tthis.computeAttributes();\n\tthis.execute();\n\tthis.renderChildren(parent,nextSibling);\n};\n\n/*\nCompute the internal state of the widget\n*/\nNavigatorWidget.prototype.execute = function() {\n\t// Get our parameters\n\tthis.storyTitle = this.getAttribute(\"story\");\n\tthis.historyTitle = this.getAttribute(\"history\");\n\t// Construct the child widgets\n\tthis.makeChildWidgets();\n};\n\n/*\nSelectively refreshes the widget if needed. Returns true if the widget or any of its children needed re-rendering\n*/\nNavigatorWidget.prototype.refresh = function(changedTiddlers) {\n\tvar changedAttributes = this.computeAttributes();\n\tif(changedAttributes.story || changedAttributes.history) {\n\t\tthis.refreshSelf();\n\t\treturn true;\n\t} else {\n\t\treturn this.refreshChildren(changedTiddlers);\t\t\n\t}\n};\n\nNavigatorWidget.prototype.getStoryList = function() {\n\treturn this.storyTitle ? this.wiki.getTiddlerList(this.storyTitle) : null;\n};\n\nNavigatorWidget.prototype.saveStoryList = function(storyList) {\n\tvar storyTiddler = this.wiki.getTiddler(this.storyTitle);\n\tthis.wiki.addTiddler(new $tw.Tiddler(\n\t\t{title: this.storyTitle},\n\t\tstoryTiddler,\n\t\t{list: storyList}\n\t));\n};\n\nNavigatorWidget.prototype.findTitleInStory = function(storyList,title,defaultIndex) {\n\tvar p = storyList.indexOf(title);\n\treturn p === -1 ? defaultIndex : p;\n};\n\nNavigatorWidget.prototype.removeTitleFromStory = function(storyList,title) {\n\tvar p = storyList.indexOf(title);\n\twhile(p !== -1) {\n\t\tstoryList.splice(p,1);\n\t\tp = storyList.indexOf(title);\n\t}\n};\n\nNavigatorWidget.prototype.replaceFirstTitleInStory = function(storyList,oldTitle,newTitle) {\n\tvar pos = storyList.indexOf(oldTitle);\n\tif(pos !== -1) {\n\t\tstoryList[pos] = newTitle;\n\t\tdo {\n\t\t\tpos = storyList.indexOf(oldTitle,pos + 1);\n\t\t\tif(pos !== -1) {\n\t\t\t\tstoryList.splice(pos,1);\n\t\t\t}\n\t\t} while(pos !== -1);\n\t} else {\n\t\tstoryList.splice(0,0,newTitle);\n\t}\n};\n\nNavigatorWidget.prototype.addToStory = function(title,fromTitle) {\n\tvar storyList = this.getStoryList();\n\tif(storyList) {\n\t\t// See if the tiddler is already there\n\t\tvar slot = this.findTitleInStory(storyList,title,-1);\n\t\t// If not we need to add it\n\t\tif(slot === -1) {\n\t\t\t// First we try to find the position of the story element we navigated from\n\t\t\tslot = this.findTitleInStory(storyList,fromTitle,-1) + 1;\n\t\t\t// Add the tiddler\n\t\t\tstoryList.splice(slot,0,title);\n\t\t\t// Save the story\n\t\t\tthis.saveStoryList(storyList);\n\t\t}\n\t}\n};\n\n/*\nAdd a new record to the top of the history stack\ntitle: a title string or an array of title strings\nfromPageRect: page coordinates of the origin of the navigation\n*/\nNavigatorWidget.prototype.addToHistory = function(title,fromPageRect) {\n\tvar titles = $tw.utils.isArray(title) ? title : [title];\n\t// Add a new record to the top of the history stack\n\tif(this.historyTitle) {\n\t\tvar historyList = this.wiki.getTiddlerData(this.historyTitle,[]);\n\t\t$tw.utils.each(titles,function(title) {\n\t\t\thistoryList.push({title: title, fromPageRect: fromPageRect});\n\t\t});\n\t\tthis.wiki.setTiddlerData(this.historyTitle,historyList,{\"current-tiddler\": titles[titles.length-1]});\n\t\tthis.wiki.addTiddler(new $tw.Tiddler());\n\t}\n};\n\n/*\nHandle a tw-navigate event\n*/\nNavigatorWidget.prototype.handleNavigateEvent = function(event) {\n\tthis.addToStory(event.navigateTo,event.navigateFromTitle);\n\tif(!event.navigateSuppressNavigation) {\n\t\tthis.addToHistory(event.navigateTo,event.navigateFromClientRect);\n\t}\n\treturn false;\n};\n\n// Close a specified tiddler\nNavigatorWidget.prototype.handleCloseTiddlerEvent = function(event) {\n\tvar title = event.param || event.tiddlerTitle,\n\t\tstoryList = this.getStoryList();\n\t// Look for tiddlers with this title to close\n\tthis.removeTitleFromStory(storyList,title);\n\tthis.saveStoryList(storyList);\n\treturn false;\n};\n\n// Close all tiddlers\nNavigatorWidget.prototype.handleCloseAllTiddlersEvent = function(event) {\n\tthis.saveStoryList([]);\n\treturn false;\n};\n\n// Close other tiddlers\nNavigatorWidget.prototype.handleCloseOtherTiddlersEvent = function(event) {\n\tvar title = event.param || event.tiddlerTitle;\n\tthis.saveStoryList([title]);\n\treturn false;\n};\n\n// Place a tiddler in edit mode\nNavigatorWidget.prototype.handleEditTiddlerEvent = function(event) {\n\t// Replace the specified tiddler with a draft in edit mode\n\tvar title = event.param || event.tiddlerTitle,\n\t\tdraftTiddler = this.makeDraftTiddler(title),\n\t\tdraftTitle = draftTiddler.fields.title,\n\t\tstoryList = this.getStoryList();\n\tthis.removeTitleFromStory(storyList,draftTitle);\n\tthis.replaceFirstTitleInStory(storyList,title,draftTitle);\n\tthis.addToHistory(draftTitle,event.navigateFromClientRect);\n\tthis.saveStoryList(storyList);\n\treturn false;\n};\n\n// Delete a tiddler\nNavigatorWidget.prototype.handleDeleteTiddlerEvent = function(event) {\n\t// Get the tiddler we're deleting\n\tvar title = event.param || event.tiddlerTitle,\n\t\ttiddler = this.wiki.getTiddler(title),\n\t\tstoryList = this.getStoryList(),\n\t\toriginalTitle, confirmationTitle;\n\t// Check if the tiddler we're deleting is in draft mode\n\tif(tiddler.hasField(\"draft.title\")) {\n\t\t// If so, we'll prompt for confirmation referencing the original tiddler\n\t\toriginalTitle = tiddler.fields[\"draft.of\"];\n\t\tconfirmationTitle = originalTitle;\n\t} else {\n\t\t// If not a draft, then prompt for confirmation referencing the specified tiddler\n\t\toriginalTitle = null;\n\t\tconfirmationTitle = title;\n\t}\n\t// Seek confirmation\n\tif(!confirm($tw.language.getString(\n\t\t\t\t\"ConfirmDeleteTiddler\",\n\t\t\t\t{variables:\n\t\t\t\t\t{title: confirmationTitle}\n\t\t\t\t}\n\t\t\t))) {\n\t\treturn false;\n\t}\n\t// Delete the original tiddler\n\tif(originalTitle) {\n\t\tthis.wiki.deleteTiddler(originalTitle);\n\t\tthis.removeTitleFromStory(storyList,originalTitle);\n\t}\n\t// Delete this tiddler\n\tthis.wiki.deleteTiddler(title);\n\t// Remove the closed tiddler from the story\n\tthis.removeTitleFromStory(storyList,title);\n\tthis.saveStoryList(storyList);\n\t// Send a notification event\n\tthis.dispatchEvent({type: \"tw-auto-save-wiki\"});\n\treturn false;\n};\n\n/*\nCreate/reuse the draft tiddler for a given title\n*/\nNavigatorWidget.prototype.makeDraftTiddler = function(targetTitle) {\n\t// See if there is already a draft tiddler for this tiddler\n\tvar drafts = [];\n\tthis.wiki.forEachTiddler({includeSystem: true},function(title,tiddler) {\n\t\tif(tiddler.fields[\"draft.title\"] && tiddler.fields[\"draft.of\"] === targetTitle) {\n\t\t\tdrafts.push(tiddler);\n\t\t}\n\t});\n\tif(drafts.length > 0) {\n\t\treturn drafts[0];\n\t}\n\t// Get the current value of the tiddler we're editing\n\tvar tiddler = this.wiki.getTiddler(targetTitle),\n\t\tdraftTitle = this.generateDraftTitle(targetTitle);\n\t// Save the initial value of the draft tiddler\n\tvar draftTiddler = new $tw.Tiddler(\n\t\t\ttiddler,\n\t\t\t{\n\t\t\t\ttitle: draftTitle,\n\t\t\t\t\"draft.title\": targetTitle,\n\t\t\t\t\"draft.of\": targetTitle\n\t\t\t},\n\t\t\tthis.wiki.getModificationFields()\n\t\t);\n\tthis.wiki.addTiddler(draftTiddler);\n\treturn draftTiddler;\n};\n\n/*\nGenerate a title for the draft of a given tiddler\n*/\nNavigatorWidget.prototype.generateDraftTitle = function(title) {\n\tvar c = 0;\n\tdo {\n\t\tvar draftTitle = \"Draft \" + (c ? (c + 1) + \" \" : \"\") + \"of '\" + title + \"'\";\n\t\tc++;\n\t} while(this.wiki.tiddlerExists(draftTitle));\n\treturn draftTitle;\n};\n\n// Take a tiddler out of edit mode, saving the changes\nNavigatorWidget.prototype.handleSaveTiddlerEvent = function(event) {\n\tvar title = event.param || event.tiddlerTitle,\n\t\ttiddler = this.wiki.getTiddler(title),\n\t\tstoryList = this.getStoryList(),\n\t\tstoryTiddlerModified = false; // We have to special case saving the story tiddler itself\n\t// Replace the original tiddler with the draft\n\tif(tiddler) {\n\t\tvar draftTitle = (tiddler.fields[\"draft.title\"] || \"\").trim(),\n\t\t\tdraftOf = (tiddler.fields[\"draft.of\"] || \"\").trim();\n\t\tif(draftTitle) {\n\t\t\tvar isRename = draftOf !== draftTitle,\n\t\t\t\tisConfirmed = true;\n\t\t\tif(isRename && this.wiki.tiddlerExists(draftTitle)) {\n\t\t\t\tisConfirmed = confirm($tw.language.getString(\n\t\t\t\t\t\"ConfirmOverwriteTiddler\",\n\t\t\t\t\t{variables:\n\t\t\t\t\t\t{title: draftTitle}\n\t\t\t\t\t}\n\t\t\t\t));\n\t\t\t}\n\t\t\tif(isConfirmed) {\n\t\t\t\t// Save the draft tiddler as the real tiddler\n\t\t\t\tthis.wiki.addTiddler(new $tw.Tiddler(this.wiki.getCreationFields(),tiddler,{\n\t\t\t\t\ttitle: draftTitle,\n\t\t\t\t\t\"draft.title\": undefined, \n\t\t\t\t\t\"draft.of\": undefined\n\t\t\t\t},this.wiki.getModificationFields()));\n\t\t\t\t// Remove the draft tiddler\n\t\t\t\tthis.wiki.deleteTiddler(title);\n\t\t\t\t// Remove the original tiddler if we're renaming it\n\t\t\t\tif(isRename) {\n\t\t\t\t\tthis.wiki.deleteTiddler(draftOf);\n\t\t\t\t}\n\t\t\t\t// Replace the draft in the story with the original\n\t\t\t\tthis.replaceFirstTitleInStory(storyList,title,draftTitle);\n\t\t\t\tthis.addToHistory(draftTitle,event.navigateFromClientRect);\n\t\t\t\tif(draftTitle !== this.storyTitle) {\n\t\t\t\t\tthis.saveStoryList(storyList);\n\t\t\t\t}\n\t\t\t\t// Send a notification event\n\t\t\t\tthis.dispatchEvent({type: \"tw-auto-save-wiki\"});\n\t\t\t}\n\t\t}\n\t}\n\treturn false;\n};\n\n// Take a tiddler out of edit mode without saving the changes\nNavigatorWidget.prototype.handleCancelTiddlerEvent = function(event) {\n\t// Flip the specified tiddler from draft back to the original\n\tvar draftTitle = event.param || event.tiddlerTitle,\n\t\tdraftTiddler = this.wiki.getTiddler(draftTitle),\n\t\toriginalTitle = draftTiddler.fields[\"draft.of\"],\n\t\tstoryList = this.getStoryList();\n\tif(draftTiddler && originalTitle) {\n\t\t// Ask for confirmation if the tiddler text has changed\n\t\tvar isConfirmed = true;\n\t\tif(this.wiki.getTiddlerText(draftTitle) !== this.wiki.getTiddlerText(originalTitle)) {\n\t\t\tisConfirmed = confirm($tw.language.getString(\n\t\t\t\t\"ConfirmCancelTiddler\",\n\t\t\t\t{variables:\n\t\t\t\t\t{title: draftTitle}\n\t\t\t\t}\n\t\t\t));\n\t\t}\n\t\t// Remove the draft tiddler\n\t\tif(isConfirmed) {\n\t\t\tthis.wiki.deleteTiddler(draftTitle);\n\t\t\tthis.replaceFirstTitleInStory(storyList,draftTitle,originalTitle);\n\t\t\tthis.addToHistory(originalTitle,event.navigateFromClientRect);\n\t\t\tthis.saveStoryList(storyList);\n\t\t}\n\t}\n\treturn false;\n};\n\n// Create a new draft tiddler\nNavigatorWidget.prototype.handleNewTiddlerEvent = function(event) {\n\t// Get the story details\n\tvar storyList = this.getStoryList();\n\t// Get the template tiddler if there is one\n\tvar templateTiddler = this.wiki.getTiddler(event.param);\n\t// Create the new tiddler\n\tvar title = this.wiki.generateNewTitle((templateTiddler && templateTiddler.fields.title) || \"New Tiddler\");\n\tvar tiddler = new $tw.Tiddler(this.wiki.getCreationFields(),{\n\t\ttext: \"Newly created tiddler\",\n\t\ttitle: title\n\t},this.wiki.getModificationFields());\n\tthis.wiki.addTiddler(tiddler);\n\t// Create the draft tiddler\n\tvar draftTitle = this.generateDraftTitle(title),\n\t\tdraftTiddler = new $tw.Tiddler({\n\t\t\ttext: \"\"\n\t\t},templateTiddler,\n\t\tthis.wiki.getCreationFields(),\n\t\t{\n\t\t\ttitle: draftTitle,\n\t\t\t\"draft.title\": title,\n\t\t\t\"draft.of\": title\n\t\t},this.wiki.getModificationFields());\n\tthis.wiki.addTiddler(draftTiddler);\n\t// Update the story to insert the new draft at the top\n\tvar slot = storyList.indexOf(event.navigateFromTitle);\n\tstoryList.splice(slot + 1,0,draftTitle);\n\t// Save the updated story\n\tthis.saveStoryList(storyList);\n\t// Add a new record to the top of the history stack\n\tthis.addToHistory(draftTitle);\n\treturn false;\n};\n\n// Import JSON tiddlers\nNavigatorWidget.prototype.handleImportTiddlersEvent = function(event) {\n\tvar self = this;\n\t// Get the tiddlers\n\tvar tiddlers = [];\n\ttry {\n\t\ttiddlers = JSON.parse(event.param);\t\n\t} catch(e) {\n\t}\n\t// Process each tiddler\n\tvar importedTiddlers = [];\n\t$tw.utils.each(tiddlers,function(tiddlerFields) {\n\t\tvar title = tiddlerFields.title;\n\t\t// Add it to the store\n\t\tvar imported = self.wiki.importTiddler(new $tw.Tiddler(\n\t\t\tself.wiki.getCreationFields(),\n\t\t\tself.wiki.getModificationFields(),\n\t\t\ttiddlerFields\n\t\t));\n\t\tif(imported) {\n\t\t\timportedTiddlers.push(title);\n\t\t}\n\t});\n\t// Get the story and history details\n\tvar storyList = this.getStoryList(),\n\t\thistory = [];\n\t// Create the import report tiddler\n\tif(importedTiddlers.length === 0) {\n\t\treturn false;\n\t}\n\tvar title;\n\tif(importedTiddlers.length > 1) {\n\t\ttitle = this.wiki.generateNewTitle(\"$:/temp/ImportReport\");\n\t\tvar tiddlerFields = {\n\t\t\ttitle: title,\n\t\t\ttext: \"# [[\" + importedTiddlers.join(\"]]\\n# [[\") + \"]]\\n\"\n\t\t};\n\t\tthis.wiki.addTiddler(new $tw.Tiddler(\n\t\t\tself.wiki.getCreationFields(),\n\t\t\ttiddlerFields,\n\t\t\tself.wiki.getModificationFields()\n\t\t));\n\t} else {\n\t\ttitle = importedTiddlers[0];\n\t}\n\t// Add it to the story\n\tif(storyList.indexOf(title) === -1) {\n\t\tstoryList.unshift(title);\n\t}\n\t// And to history\n\thistory.push(title);\n\t// Save the updated story and history\n\tthis.saveStoryList(storyList);\n\tthis.addToHistory(history);\n\treturn false;\n};\n\nexports.navigator = NavigatorWidget;\n\n})();\n",
"title": "$:/core/modules/widgets/navigator.js",
"type": "application/javascript",
"module-type": "widget"
},
"$:/core/modules/widgets/password.js": {
"text": "/*\\\ntitle: $:/core/modules/widgets/password.js\ntype: application/javascript\nmodule-type: widget\n\nPassword widget\n\n\\*/\n(function(){\n\n/*jslint node: true, browser: true */\n/*global $tw: false */\n\"use strict\";\n\nvar Widget = require(\"$:/core/modules/widgets/widget.js\").widget;\n\nvar PasswordWidget = function(parseTreeNode,options) {\n\tthis.initialise(parseTreeNode,options);\n};\n\n/*\nInherit from the base widget class\n*/\nPasswordWidget.prototype = new Widget();\n\n/*\nRender this widget into the DOM\n*/\nPasswordWidget.prototype.render = function(parent,nextSibling) {\n\t// Save the parent dom node\n\tthis.parentDomNode = parent;\n\t// Compute our attributes\n\tthis.computeAttributes();\n\t// Execute our logic\n\tthis.execute();\n\t// Get the current password\n\tvar password = $tw.browser ? $tw.utils.getPassword(this.passwordName) || \"\" : \"\";\n\t// Create our element\n\tvar domNode = this.document.createElement(\"input\");\n\tdomNode.setAttribute(\"type\",\"password\");\n\tdomNode.setAttribute(\"value\",password);\n\t// Add a click event handler\n\t$tw.utils.addEventListeners(domNode,[\n\t\t{name: \"change\", handlerObject: this, handlerMethod: \"handleChangeEvent\"}\n\t]);\n\t// Insert the label into the DOM and render any children\n\tparent.insertBefore(domNode,nextSibling);\n\tthis.renderChildren(domNode,null);\n\tthis.domNodes.push(domNode);\n};\n\nPasswordWidget.prototype.handleChangeEvent = function(event) {\n\tvar password = this.domNodes[0].value;\n\treturn $tw.utils.savePassword(this.passwordName,password);\n};\n\n/*\nCompute the internal state of the widget\n*/\nPasswordWidget.prototype.execute = function() {\n\t// Get the parameters from the attributes\n\tthis.passwordName = this.getAttribute(\"name\",\"\");\n\t// Make the child widgets\n\tthis.makeChildWidgets();\n};\n\n/*\nSelectively refreshes the widget if needed. Returns true if the widget or any of its children needed re-rendering\n*/\nPasswordWidget.prototype.refresh = function(changedTiddlers) {\n\tvar changedAttributes = this.computeAttributes();\n\tif(changedAttributes.name) {\n\t\tthis.refreshSelf();\n\t\treturn true;\n\t} else {\n\t\treturn this.refreshChildren(changedTiddlers);\n\t}\n};\n\nexports.password = PasswordWidget;\n\n})();\n",
"title": "$:/core/modules/widgets/password.js",
"type": "application/javascript",
"module-type": "widget"
},
"$:/core/modules/widgets/radio.js": {
"text": "/*\\\ntitle: $:/core/modules/widgets/radio.js\ntype: application/javascript\nmodule-type: widget\n\nRadio widget\n\nWill set a field to the selected value:\n\n```\n\t<$radio field=\"myfield\" value=\"check 1\">one</$radio>\n\t<$radio field=\"myfield\" value=\"check 2\">two</$radio>\n\t<$radio field=\"myfield\" value=\"check 3\">three</$radio>\n```\n\n|Parameter |Description |h\n|tiddler |Name of the tiddler in which the field should be set. Defaults to current tiddler |\n|field |The name of the field to be set |\n|value |The value to set |\n|class |Optional class name(s) |\n\n\n\\*/\n(function(){\n\n/*jslint node: true, browser: true */\n/*global $tw: false */\n\"use strict\";\n\nvar Widget = require(\"$:/core/modules/widgets/widget.js\").widget;\n\nvar RadioWidget = function(parseTreeNode,options) {\n\tthis.initialise(parseTreeNode,options);\n};\n\n/*\nInherit from the base widget class\n*/\nRadioWidget.prototype = new Widget();\n\n/*\nRender this widget into the DOM\n*/\nRadioWidget.prototype.render = function(parent,nextSibling) {\n\t// Save the parent dom node\n\tthis.parentDomNode = parent;\n\t// Compute our attributes\n\tthis.computeAttributes();\n\t// Execute our logic\n\tthis.execute();\n\t// Create our elements\n\tthis.labelDomNode = this.document.createElement(\"label\");\n\tthis.labelDomNode.setAttribute(\"class\",this.radioClass);\n\tthis.inputDomNode = this.document.createElement(\"input\");\n\tthis.inputDomNode.setAttribute(\"type\",\"radio\");\n\tif(this.getValue() == this.radioValue) {\n\t\tthis.inputDomNode.setAttribute(\"checked\",\"true\");\n\t}\n\tthis.labelDomNode.appendChild(this.inputDomNode);\n\tthis.spanDomNode = this.document.createElement(\"span\");\n\tthis.labelDomNode.appendChild(this.spanDomNode);\n\t// Add a click event handler\n\t$tw.utils.addEventListeners(this.inputDomNode,[\n\t\t{name: \"change\", handlerObject: this, handlerMethod: \"handleChangeEvent\"}\n\t]);\n\t// Insert the label into the DOM and render any children\n\tparent.insertBefore(this.labelDomNode,nextSibling);\n\tthis.renderChildren(this.spanDomNode,null);\n\tthis.domNodes.push(this.labelDomNode);\n};\n\nRadioWidget.prototype.getValue = function() {\n\tvar tiddler = this.wiki.getTiddler(this.radioTitle);\n\treturn tiddler && tiddler.getFieldString(this.radioField);\n};\n\nRadioWidget.prototype.setValue = function() {\n\tif(this.radioField) {\n\t\tvar tiddler = this.wiki.getTiddler(this.radioTitle),\n\t\t\taddition = {};\n\t\taddition[this.radioField] = this.radioValue;\n\t\tthis.wiki.addTiddler(new $tw.Tiddler(tiddler,addition));\n\t}\n};\n\nRadioWidget.prototype.handleChangeEvent = function(event) {\n\tif(this.inputDomNode.checked) {\n\t\tthis.setValue();\n\t}\n};\n\n/*\nCompute the internal state of the widget\n*/\nRadioWidget.prototype.execute = function() {\n\t// Get the parameters from the attributes\n\tthis.radioTitle = this.getAttribute(\"tiddler\",this.getVariable(\"currentTiddler\"));\n\tthis.radioField = this.getAttribute(\"field\");\n\tthis.radioValue = this.getAttribute(\"value\");\n\tthis.radioClass = this.getAttribute(\"class\",\"\");\n\tif(this.radioClass !== \"\") {\n\t\tthis.radioClass += \" \";\n\t}\n\tthis.radioClass += \"tw-radio\";\n\t// Make the child widgets\n\tthis.makeChildWidgets();\n};\n\n/*\nSelectively refreshes the widget if needed. Returns true if the widget or any of its children needed re-rendering\n*/\nRadioWidget.prototype.refresh = function(changedTiddlers) {\n\tvar changedAttributes = this.computeAttributes();\n\tif(changedAttributes.tiddler || changedAttributes.field || changedAttributes.value || changedAttributes[\"class\"]) {\n\t\tthis.refreshSelf();\n\t\treturn true;\n\t} else {\n\t\tvar refreshed = false;\n\t\tif(changedTiddlers[this.radioTitle]) {\n\t\t\tthis.inputDomNode.checked = this.getValue() === this.radioValue;\n\t\t\trefreshed = true;\n\t\t}\n\t\treturn this.refreshChildren(changedTiddlers) || refreshed;\n\t}\n};\n\nexports.radio = RadioWidget;\n\n})();\n",
"title": "$:/core/modules/widgets/radio.js",
"type": "application/javascript",
"module-type": "widget"
},
"$:/core/modules/widgets/raw.js": {
"text": "/*\\\ntitle: $:/core/modules/widgets/raw.js\ntype: application/javascript\nmodule-type: widget\n\nRaw widget\n\n\\*/\n(function(){\n\n/*jslint node: true, browser: true */\n/*global $tw: false */\n\"use strict\";\n\nvar Widget = require(\"$:/core/modules/widgets/widget.js\").widget;\n\nvar RawWidget = function(parseTreeNode,options) {\n\tthis.initialise(parseTreeNode,options);\n};\n\n/*\nInherit from the base widget class\n*/\nRawWidget.prototype = new Widget();\n\n/*\nRender this widget into the DOM\n*/\nRawWidget.prototype.render = function(parent,nextSibling) {\n\tthis.parentDomNode = parent;\n\tthis.execute();\n\tvar div = this.document.createElement(\"div\");\n\tdiv.innerHTML=this.parseTreeNode.html;\n\tparent.insertBefore(div,nextSibling);\n\tthis.domNodes.push(div);\t\n};\n\n/*\nCompute the internal state of the widget\n*/\nRawWidget.prototype.execute = function() {\n};\n\n/*\nSelectively refreshes the widget if needed. Returns true if the widget or any of its children needed re-rendering\n*/\nRawWidget.prototype.refresh = function(changedTiddlers) {\n\treturn false;\n};\n\nexports.raw = RawWidget;\n\n})();\n",
"title": "$:/core/modules/widgets/raw.js",
"type": "application/javascript",
"module-type": "widget"
},
"$:/core/modules/widgets/reveal.js": {
"text": "/*\\\ntitle: $:/core/modules/widgets/reveal.js\ntype: application/javascript\nmodule-type: widget\n\nReveal widget\n\n\\*/\n(function(){\n\n/*jslint node: true, browser: true */\n/*global $tw: false */\n\"use strict\";\n\nvar Widget = require(\"$:/core/modules/widgets/widget.js\").widget;\n\nvar RevealWidget = function(parseTreeNode,options) {\n\tthis.initialise(parseTreeNode,options);\n};\n\n/*\nInherit from the base widget class\n*/\nRevealWidget.prototype = new Widget();\n\n/*\nRender this widget into the DOM\n*/\nRevealWidget.prototype.render = function(parent,nextSibling) {\n\tthis.parentDomNode = parent;\n\tthis.computeAttributes();\n\tthis.execute();\n\tvar domNode = this.document.createElement(this.parseTreeNode.isBlock ? \"div\" : \"span\");\n\tvar classes = this[\"class\"].split(\" \") || [];\n\tclasses.push(\"tw-reveal\");\n\tdomNode.className = classes.join(\" \");\n\tparent.insertBefore(domNode,nextSibling);\n\tthis.renderChildren(domNode,null);\n\tif(!domNode.isTiddlyWikiFakeDom && this.type === \"popup\" && this.isOpen) {\n\t\tthis.positionPopup(domNode);\n\t\t$tw.utils.addClass(domNode,\"tw-popup\"); // Make sure that clicks don't dismiss popups within the revealed content\n\t}\n\tif(!this.isOpen) {\n\t\tdomNode.setAttribute(\"hidden\",\"true\")\n\t}\n\tthis.domNodes.push(domNode);\n};\n\nRevealWidget.prototype.positionPopup = function(domNode) {\n\tdomNode.style.position = \"absolute\";\n\tdomNode.style.zIndex = \"1000\";\n\tswitch(this.position) {\n\t\tcase \"left\":\n\t\t\tdomNode.style.left = (this.popup.left - domNode.offsetWidth) + \"px\";\n\t\t\tdomNode.style.top = this.popup.top + \"px\";\n\t\t\tbreak;\n\t\tcase \"above\":\n\t\t\tdomNode.style.left = this.popup.left + \"px\";\n\t\t\tdomNode.style.top = (this.popup.top - domNode.offsetHeight) + \"px\";\n\t\t\tbreak;\n\t\tcase \"aboveright\":\n\t\t\tdomNode.style.left = (this.popup.left + this.popup.width) + \"px\";\n\t\t\tdomNode.style.top = (this.popup.top + this.popup.height - domNode.offsetHeight) + \"px\";\n\t\t\tbreak;\n\t\tcase \"right\":\n\t\t\tdomNode.style.left = (this.popup.left + this.popup.width) + \"px\";\n\t\t\tdomNode.style.top = this.popup.top + \"px\";\n\t\t\tbreak;\n\t\tcase \"belowleft\":\n\t\t\tdomNode.style.left = (this.popup.left + this.popup.width - domNode.offsetWidth) + \"px\";\n\t\t\tdomNode.style.top = (this.popup.top + this.popup.height) + \"px\";\n\t\t\tbreak;\n\t\tdefault: // Below\n\t\t\tdomNode.style.left = this.popup.left + \"px\";\n\t\t\tdomNode.style.top = (this.popup.top + this.popup.height) + \"px\";\n\t\t\tbreak;\n\t}\n};\n\n/*\nCompute the internal state of the widget\n*/\nRevealWidget.prototype.execute = function() {\n\t// Get our parameters\n\tthis.state = this.getAttribute(\"state\");\n\tthis.type = this.getAttribute(\"type\");\n\tthis.text = this.getAttribute(\"text\");\n\tthis.position = this.getAttribute(\"position\");\n\tthis[\"class\"] = this.getAttribute(\"class\",\"\");\n\tthis[\"default\"] = this.getAttribute(\"default\",\"\");\n\tthis.animate = this.getAttribute(\"animate\",\"no\");\n\tthis.retain = this.getAttribute(\"retain\",\"no\");\n\tthis.openAnimation = this.animate === \"no\" ? undefined : \"open\";\n\tthis.closeAnimation = this.animate === \"no\" ? undefined : \"close\";\n\t// Compute the title of the state tiddler and read it\n\tthis.stateTitle = this.state;\n\tthis.readState();\n\t// Construct the child widgets\n\tvar childNodes = this.isOpen ? this.parseTreeNode.children : [];\n\tthis.hasChildNodes = this.isOpen;\n\tthis.makeChildWidgets(childNodes);\n};\n\n/*\nRead the state tiddler\n*/\nRevealWidget.prototype.readState = function() {\n\t// Read the information from the state tiddler\n\tif(this.stateTitle) {\n\t\tvar state = this.wiki.getTextReference(this.stateTitle,this[\"default\"],this.getVariable(\"currentTiddler\"));\n\t\tswitch(this.type) {\n\t\t\tcase \"popup\":\n\t\t\t\tthis.readPopupState(state);\n\t\t\t\tbreak;\n\t\t\tcase \"match\":\n\t\t\t\tthis.readMatchState(state);\n\t\t\t\tbreak;\n\t\t\tcase \"nomatch\":\n\t\t\t\tthis.readMatchState(state);\n\t\t\t\tthis.isOpen = !this.isOpen;\n\t\t\t\tbreak;\n\t\t}\n\t}\n};\n\nRevealWidget.prototype.readMatchState = function(state) {\n\tthis.isOpen = state === this.text;\n};\n\nRevealWidget.prototype.readPopupState = function(state) {\n\tvar popupLocationRegExp = /^\\((-?[0-9\\.E]+),(-?[0-9\\.E]+),(-?[0-9\\.E]+),(-?[0-9\\.E]+)\\)$/,\n\t\tmatch = popupLocationRegExp.exec(state);\n\t// Check if the state matches the location regexp\n\tif(match) {\n\t\t// If so, we're open\n\t\tthis.isOpen = true;\n\t\t// Get the location\n\t\tthis.popup = {\n\t\t\tleft: parseFloat(match[1]),\n\t\t\ttop: parseFloat(match[2]),\n\t\t\twidth: parseFloat(match[3]),\n\t\t\theight: parseFloat(match[4])\n\t\t};\n\t} else {\n\t\t// If not, we're closed\n\t\tthis.isOpen = false;\n\t}\n};\n\n/*\nSelectively refreshes the widget if needed. Returns true if the widget or any of its children needed re-rendering\n*/\nRevealWidget.prototype.refresh = function(changedTiddlers) {\n\tvar changedAttributes = this.computeAttributes();\n\tif(changedAttributes.state || changedAttributes.type || changedAttributes.text || changedAttributes.position || changedAttributes[\"default\"] || changedAttributes.animate) {\n\t\tthis.refreshSelf();\n\t\treturn true;\n\t} else {\n\t\tvar refreshed = false,\n\t\t\tcurrentlyOpen = this.isOpen;\n\t\tthis.readState();\n\t\tif(this.isOpen !== currentlyOpen) {\n\t\t\tif(this.retain === \"yes\") {\n\t\t\t\tthis.updateState();\n\t\t\t} else {\n\t\t\t\tthis.refreshSelf();\n\t\t\t\trefreshed = true;\n\t\t\t}\n\t\t}\n\t\treturn this.refreshChildren(changedTiddlers) || refreshed;\n\t}\n};\n\n/*\nCalled by refresh() to dynamically show or hide the content\n*/\nRevealWidget.prototype.updateState = function() {\n\t// Read the current state\n\tthis.readState();\n\t// Construct the child nodes if needed\n\tvar domNode = this.domNodes[0];\n\tif(this.isOpen && !this.hasChildNodes) {\n\t\tthis.hasChildNodes = true;\n\t\tthis.makeChildWidgets(this.parseTreeNode.children);\n\t\tthis.renderChildren(domNode,null);\n\t}\n\t// Animate our DOM node\n\tif(!domNode.isTiddlyWikiFakeDom && this.type === \"popup\" && this.isOpen) {\n\t\tthis.positionPopup(domNode);\n\t\t$tw.utils.addClass(domNode,\"tw-popup\"); // Make sure that clicks don't dismiss popups within the revealed content\n\n\t}\n\tif(this.isOpen) {\n\t\tdomNode.removeAttribute(\"hidden\");\n $tw.anim.perform(this.openAnimation,domNode);\n\t} else {\n\t\t$tw.anim.perform(this.closeAnimation,domNode,{callback: function() {\n\t\t\tdomNode.setAttribute(\"hidden\",\"true\");\n }});\n\t}\n};\n\nexports.reveal = RevealWidget;\n\n})();\n",
"title": "$:/core/modules/widgets/reveal.js",
"type": "application/javascript",
"module-type": "widget"
},
"$:/core/modules/widgets/scrollable.js": {
"text": "/*\\\ntitle: $:/core/modules/widgets/scrollable.js\ntype: application/javascript\nmodule-type: widget\n\nScrollable widget\n\n\\*/\n(function(){\n\n/*jslint node: true, browser: true */\n/*global $tw: false */\n\"use strict\";\n\nvar Widget = require(\"$:/core/modules/widgets/widget.js\").widget;\n\nvar ScrollableWidget = function(parseTreeNode,options) {\n\tthis.initialise(parseTreeNode,options);\n\tthis.scaleFactor = 1;\n\tthis.addEventListeners([\n\t\t{type: \"tw-scroll\", handler: \"handleScrollEvent\"}\n\t]);\n\tif($tw.browser) {\n\t\tthis.requestAnimationFrame = window.requestAnimationFrame ||\n\t\t\twindow.webkitRequestAnimationFrame ||\n\t\t\twindow.mozRequestAnimationFrame ||\n\t\t\tfunction(callback) {\n\t\t\t\treturn window.setTimeout(callback, 1000/60);\n\t\t\t};\n\t\tthis.cancelAnimationFrame = window.cancelAnimationFrame ||\n\t\t\twindow.webkitCancelAnimationFrame ||\n\t\t\twindow.webkitCancelRequestAnimationFrame ||\n\t\t\twindow.mozCancelAnimationFrame ||\n\t\t\twindow.mozCancelRequestAnimationFrame ||\n\t\t\tfunction(id) {\n\t\t\t\twindow.clearTimeout(id);\n\t\t\t};\n\t}\n};\n\n/*\nInherit from the base widget class\n*/\nScrollableWidget.prototype = new Widget();\n\nScrollableWidget.prototype.cancelScroll = function() {\n\tif(this.idRequestFrame) {\n\t\tthis.cancelAnimationFrame.call(window,this.idRequestFrame);\n\t\tthis.idRequestFrame = null;\n\t}\n};\n\n/*\nHandle a scroll event\n*/\nScrollableWidget.prototype.handleScrollEvent = function(event) {\n\t// Pass the scroll event through if our offsetsize is larger than our scrollsize\n\tif(this.outerDomNode.scrollWidth <= this.outerDomNode.offsetWidth && this.outerDomNode.scrollHeight <= this.outerDomNode.offsetHeight && this.fallthrough === \"yes\") {\n\t\treturn true;\n\t}\n\tthis.scrollIntoView(event.target);\n\treturn false; // Handled event\n};\n\n/*\nScroll an element into view\n*/\nScrollableWidget.prototype.scrollIntoView = function(element) {\n\tvar duration = $tw.utils.getAnimationDuration();\n\tthis.cancelScroll();\n\tthis.startTime = Date.now();\n\tvar scrollPosition = {\n\t\tx: this.outerDomNode.scrollLeft,\n\t\ty: this.outerDomNode.scrollTop\n\t};\n\t// Get the client bounds of the element and adjust by the scroll position\n\tvar scrollableBounds = this.outerDomNode.getBoundingClientRect(),\n\t\tclientTargetBounds = element.getBoundingClientRect(),\n\t\tbounds = {\n\t\t\tleft: clientTargetBounds.left + scrollPosition.x - scrollableBounds.left,\n\t\t\ttop: clientTargetBounds.top + scrollPosition.y - scrollableBounds.top,\n\t\t\twidth: clientTargetBounds.width,\n\t\t\theight: clientTargetBounds.height\n\t\t};\n\t// We'll consider the horizontal and vertical scroll directions separately via this function\n\tvar getEndPos = function(targetPos,targetSize,currentPos,currentSize) {\n\t\t\t// If the target is already visible then stay where we are\n\t\t\tif(targetPos >= currentPos && (targetPos + targetSize) <= (currentPos + currentSize)) {\n\t\t\t\treturn currentPos;\n\t\t\t// If the target is above/left of the current view, then scroll to its top/left\n\t\t\t} else if(targetPos <= currentPos) {\n\t\t\t\treturn targetPos;\n\t\t\t// If the target is smaller than the window and the scroll position is too far up, then scroll till the target is at the bottom of the window\n\t\t\t} else if(targetSize < currentSize && currentPos < (targetPos + targetSize - currentSize)) {\n\t\t\t\treturn targetPos + targetSize - currentSize;\n\t\t\t// If the target is big, then just scroll to the top\n\t\t\t} else if(currentPos < targetPos) {\n\t\t\t\treturn targetPos;\n\t\t\t// Otherwise, stay where we are\n\t\t\t} else {\n\t\t\t\treturn currentPos;\n\t\t\t}\n\t\t},\n\t\tendX = getEndPos(bounds.left,bounds.width,scrollPosition.x,this.outerDomNode.offsetWidth),\n\t\tendY = getEndPos(bounds.top,bounds.height,scrollPosition.y,this.outerDomNode.offsetHeight);\n\t// Only scroll if necessary\n\tif(endX !== scrollPosition.x || endY !== scrollPosition.y) {\n\t\tvar self = this,\n\t\t\tdrawFrame;\n\t\tdrawFrame = function () {\n\t\t\tvar t;\n\t\t\tif(duration <= 0) {\n\t\t\t\tt = 1;\n\t\t\t} else {\n\t\t\t\tt = ((Date.now()) - self.startTime) / duration;\t\n\t\t\t}\n\t\t\tif(t >= 1) {\n\t\t\t\tself.cancelScroll();\n\t\t\t\tt = 1;\n\t\t\t}\n\t\t\tt = $tw.utils.slowInSlowOut(t);\n\t\t\tself.outerDomNode.scrollLeft = scrollPosition.x + (endX - scrollPosition.x) * t;\n\t\t\tself.outerDomNode.scrollTop = scrollPosition.y + (endY - scrollPosition.y) * t;\n\t\t\tif(t < 1) {\n\t\t\t\tself.idRequestFrame = self.requestAnimationFrame.call(window,drawFrame);\n\t\t\t}\n\t\t};\n\t\tdrawFrame();\n\t}\n};\n\n/*\nRender this widget into the DOM\n*/\nScrollableWidget.prototype.render = function(parent,nextSibling) {\n\tvar self = this;\n\t// Remember parent\n\tthis.parentDomNode = parent;\n\t// Compute attributes and execute state\n\tthis.computeAttributes();\n\tthis.execute();\n\t// Create elements\n\tthis.outerDomNode = this.document.createElement(\"div\");\n\t$tw.utils.setStyle(this.outerDomNode,[\n\t\t{overflowY: \"auto\"},\n\t\t{overflowX: \"auto\"},\n\t\t{webkitOverflowScrolling: \"touch\"}\n\t]);\n\tthis.innerDomNode = this.document.createElement(\"div\");\n\tthis.outerDomNode.appendChild(this.innerDomNode);\n\t// Assign classes\n\tthis.outerDomNode.className = this[\"class\"] || \"\";\n\t// Insert element\n\tparent.insertBefore(this.outerDomNode,nextSibling);\n\tthis.renderChildren(this.innerDomNode,null);\n\tthis.domNodes.push(this.outerDomNode);\n};\n\n/*\nCompute the internal state of the widget\n*/\nScrollableWidget.prototype.execute = function() {\n\t// Get attributes\n\tthis.fallthrough = this.getAttribute(\"fallthrough\",\"yes\");\n\tthis[\"class\"] = this.getAttribute(\"class\");\n\t// Make child widgets\n\tthis.makeChildWidgets();\n};\n\n/*\nSelectively refreshes the widget if needed. Returns true if the widget or any of its children needed re-rendering\n*/\nScrollableWidget.prototype.refresh = function(changedTiddlers) {\n\tvar changedAttributes = this.computeAttributes();\n\tif(changedAttributes[\"class\"]) {\n\t\tthis.refreshSelf();\n\t\treturn true;\n\t}\n\treturn this.refreshChildren(changedTiddlers);\n};\n\nexports.scrollable = ScrollableWidget;\n\n})();\n",
"title": "$:/core/modules/widgets/scrollable.js",
"type": "application/javascript",
"module-type": "widget"
},
"$:/core/modules/widgets/set.js": {
"text": "/*\\\ntitle: $:/core/modules/widgets/set.js\ntype: application/javascript\nmodule-type: widget\n\nSet variable widget\n\n\\*/\n(function(){\n\n/*jslint node: true, browser: true */\n/*global $tw: false */\n\"use strict\";\n\nvar Widget = require(\"$:/core/modules/widgets/widget.js\").widget;\n\nvar SetWidget = function(parseTreeNode,options) {\n\tthis.initialise(parseTreeNode,options);\n};\n\n/*\nInherit from the base widget class\n*/\nSetWidget.prototype = new Widget();\n\n/*\nRender this widget into the DOM\n*/\nSetWidget.prototype.render = function(parent,nextSibling) {\n\tthis.parentDomNode = parent;\n\tthis.computeAttributes();\n\tthis.execute();\n\tthis.renderChildren(parent,nextSibling);\n};\n\n/*\nCompute the internal state of the widget\n*/\nSetWidget.prototype.execute = function() {\n\t// Get our parameters\n\tthis.setName = this.getAttribute(\"name\",\"currentTiddler\");\n\tthis.setValue = this.getAttribute(\"value\");\n\t// Set context variable\n\tthis.setVariable(this.setName,this.setValue,this.parseTreeNode.params);\n\t// Construct the child widgets\n\tthis.makeChildWidgets();\n};\n\n/*\nSelectively refreshes the widget if needed. Returns true if the widget or any of its children needed re-rendering\n*/\nSetWidget.prototype.refresh = function(changedTiddlers) {\n\tvar changedAttributes = this.computeAttributes();\n\tif(changedAttributes.name || changedAttributes.value) {\n\t\tthis.refreshSelf();\n\t\treturn true;\n\t} else {\n\t\treturn this.refreshChildren(changedTiddlers);\t\t\n\t}\n};\n\nexports.setvariable = SetWidget;\nexports.set = SetWidget;\n\n})();\n",
"title": "$:/core/modules/widgets/set.js",
"type": "application/javascript",
"module-type": "widget"
},
"$:/core/modules/filters/storyviews.js": {
"text": "/*\\\ntitle: $:/core/modules/filters/storyviews.js\ntype: application/javascript\nmodule-type: filteroperator\n\nFilter operator for returning the names of the story views in this wiki\n\n\\*/\n(function(){\n\n/*jslint node: true, browser: true */\n/*global $tw: false */\n\"use strict\";\n\n/*\nExport our filter function\n*/\nexports.storyviews = function(source,operator,options) {\n\tvar results = [],\n\t\tstoryviews = {};\n\t$tw.modules.applyMethods(\"storyview\",storyviews);\n\t$tw.utils.each(storyviews,function(info,name) {\n\t\tresults.push(name);\n\t});\n\tresults.sort();\n\treturn results;\n};\n\n})();\n",
"title": "$:/core/modules/filters/storyviews.js",
"type": "application/javascript",
"module-type": "filteroperator"
},
"$:/core/modules/widgets/text.js": {
"text": "/*\\\ntitle: $:/core/modules/widgets/text.js\ntype: application/javascript\nmodule-type: widget\n\nText node widget\n\n\\*/\n(function(){\n\n/*jslint node: true, browser: true */\n/*global $tw: false */\n\"use strict\";\n\nvar Widget = require(\"$:/core/modules/widgets/widget.js\").widget;\n\nvar TextNodeWidget = function(parseTreeNode,options) {\n\tthis.initialise(parseTreeNode,options);\n};\n\n/*\nInherit from the base widget class\n*/\nTextNodeWidget.prototype = new Widget();\n\n/*\nRender this widget into the DOM\n*/\nTextNodeWidget.prototype.render = function(parent,nextSibling) {\n\tthis.parentDomNode = parent;\n\tthis.computeAttributes();\n\tthis.execute();\n\tvar text = this.getAttribute(\"text\",this.parseTreeNode.text),\n\t\ttextNode = this.document.createTextNode(text);\n\tparent.insertBefore(textNode,nextSibling);\n\tthis.domNodes.push(textNode);\n};\n\n/*\nCompute the internal state of the widget\n*/\nTextNodeWidget.prototype.execute = function() {\n\t// Nothing to do for a text node\n};\n\n/*\nSelectively refreshes the widget if needed. Returns true if the widget or any of its children needed re-rendering\n*/\nTextNodeWidget.prototype.refresh = function(changedTiddlers) {\n\treturn false;\n};\n\nexports.text = TextNodeWidget;\n\n})();\n",
"title": "$:/core/modules/widgets/text.js",
"type": "application/javascript",
"module-type": "widget"
},
"$:/core/modules/widgets/tiddler.js": {
"text": "/*\\\ntitle: $:/core/modules/widgets/tiddler.js\ntype: application/javascript\nmodule-type: widget\n\nTiddler widget\n\n\\*/\n(function(){\n\n/*jslint node: true, browser: true */\n/*global $tw: false */\n\"use strict\";\n\nvar Widget = require(\"$:/core/modules/widgets/widget.js\").widget;\n\nvar TiddlerWidget = function(parseTreeNode,options) {\n\tthis.initialise(parseTreeNode,options);\n};\n\n/*\nInherit from the base widget class\n*/\nTiddlerWidget.prototype = new Widget();\n\n/*\nRender this widget into the DOM\n*/\nTiddlerWidget.prototype.render = function(parent,nextSibling) {\n\tthis.parentDomNode = parent;\n\tthis.computeAttributes();\n\tthis.execute();\n\tthis.renderChildren(parent,nextSibling);\n};\n\n/*\nCompute the internal state of the widget\n*/\nTiddlerWidget.prototype.execute = function() {\n\t// Get our parameters\n\tthis.tiddlerTitle = this.getAttribute(\"tiddler\",this.getVariable(\"currentTiddler\"));\n\t// Set context variables\n\tthis.setVariable(\"currentTiddler\",this.tiddlerTitle);\n\tthis.setVariable(\"missingTiddlerClass\",(this.wiki.tiddlerExists(this.tiddlerTitle) || this.wiki.isShadowTiddler(this.tiddlerTitle)) ? \"tw-tiddler-exists\" : \"tw-tiddler-missing\");\n\tthis.setVariable(\"shadowTiddlerClass\",this.wiki.isShadowTiddler(this.tiddlerTitle) ? \"tw-tiddler-shadow\" : \"\");\n\tthis.setVariable(\"systemTiddlerClass\",this.wiki.isSystemTiddler(this.tiddlerTitle) ? \"tw-tiddler-system\" : \"\");\n\t// Construct the child widgets\n\tthis.makeChildWidgets();\n};\n\n/*\nSelectively refreshes the widget if needed. Returns true if the widget or any of its children needed re-rendering\n*/\nTiddlerWidget.prototype.refresh = function(changedTiddlers) {\n\tvar changedAttributes = this.computeAttributes();\n\tif(changedAttributes.tiddler) {\n\t\tthis.refreshSelf();\n\t\treturn true;\n\t} else {\n\t\treturn this.refreshChildren(changedTiddlers);\t\t\n\t}\n};\n\nexports.tiddler = TiddlerWidget;\n\n})();\n",
"title": "$:/core/modules/widgets/tiddler.js",
"type": "application/javascript",
"module-type": "widget"
},
"$:/core/modules/widgets/transclude.js": {
"text": "/*\\\ntitle: $:/core/modules/widgets/transclude.js\ntype: application/javascript\nmodule-type: widget\n\nTransclude widget\n\n\\*/\n(function(){\n\n/*jslint node: true, browser: true */\n/*global $tw: false */\n\"use strict\";\n\nvar Widget = require(\"$:/core/modules/widgets/widget.js\").widget;\n\nvar TranscludeWidget = function(parseTreeNode,options) {\n\tthis.initialise(parseTreeNode,options);\n};\n\n/*\nInherit from the base widget class\n*/\nTranscludeWidget.prototype = new Widget();\n\n/*\nRender this widget into the DOM\n*/\nTranscludeWidget.prototype.render = function(parent,nextSibling) {\n\tthis.parentDomNode = parent;\n\tthis.computeAttributes();\n\tthis.execute();\n\tthis.renderChildren(parent,nextSibling);\n};\n\n/*\nCompute the internal state of the widget\n*/\nTranscludeWidget.prototype.execute = function() {\n\t// Get our parameters\n\tthis.transcludeTitle = this.getAttribute(\"tiddler\",this.getVariable(\"currentTiddler\"));\n\tthis.transcludeField = this.getAttribute(\"field\");\n\tthis.transcludeIndex = this.getAttribute(\"index\");\n\tthis.transcludeMode = this.getAttribute(\"mode\");\n\t// Check for recursion\n\tvar recursionMarker = this.makeRecursionMarker();;\n\tif(this.parentWidget && this.parentWidget.hasVariable(\"transclusion\",recursionMarker)) {\n\t\tthis.makeChildWidgets([{type: \"text\", text: \"Recursive transclusion error in transclude widget\"}]);\n\t\treturn;\n\t}\n\t// Set context variables for recursion detection\n\tthis.setVariable(\"transclusion\",recursionMarker);\n\t// Parse the text reference\n\tvar parseAsInline = !this.parseTreeNode.isBlock;\n\tif(this.transcludeMode === \"inline\") {\n\t\tparseAsInline = true;\n\t} else if(this.transcludeMode === \"block\") {\n\t\tparseAsInline = false;\n\t}\n\tvar parser = this.wiki.parseTextReference(\n\t\t\t\t\t\tthis.transcludeTitle,\n\t\t\t\t\t\tthis.transcludeField,\n\t\t\t\t\t\tthis.transcludeIndex,\n\t\t\t\t\t\t{parseAsInline: parseAsInline}),\n\t\tparseTreeNodes = parser ? parser.tree : this.parseTreeNode.children;\n\t// Construct the child widgets\n\tthis.makeChildWidgets(parseTreeNodes);\n};\n\n/*\nCompose a string comprising the title, field and/or index to identify this transclusion for recursion detection\n*/\nTranscludeWidget.prototype.makeRecursionMarker = function() {\n\tvar output = [];\n\toutput.push(\"{\");\n\toutput.push(this.getVariable(\"currentTiddler\",{defaultValue: \"\"}));\n\toutput.push(\"|\");\n\toutput.push(this.transcludeTitle || \"\");\n\toutput.push(\"|\");\n\toutput.push(this.transcludeField || \"\");\n\toutput.push(\"|\");\n\toutput.push(this.transcludeIndex || \"\");\n\toutput.push(\"}\");\n\treturn output.join(\"\");\n};\n\n/*\nSelectively refreshes the widget if needed. Returns true if the widget or any of its children needed re-rendering\n*/\nTranscludeWidget.prototype.refresh = function(changedTiddlers) {\n\tvar changedAttributes = this.computeAttributes();\n\tif(changedAttributes.tiddler || changedAttributes.field || changedAttributes.index || changedTiddlers[this.transcludeTitle]) {\n\t\tthis.refreshSelf();\n\t\treturn true;\n\t} else {\n\t\treturn this.refreshChildren(changedTiddlers);\t\t\n\t}\n};\n\nexports.transclude = TranscludeWidget;\n\n})();\n",
"title": "$:/core/modules/widgets/transclude.js",
"type": "application/javascript",
"module-type": "widget"
},
"$:/core/modules/widgets/view.js": {
"text": "/*\\\ntitle: $:/core/modules/widgets/view.js\ntype: application/javascript\nmodule-type: widget\n\nView widget\n\n\\*/\n(function(){\n\n/*jslint node: true, browser: true */\n/*global $tw: false */\n\"use strict\";\n\nvar Widget = require(\"$:/core/modules/widgets/widget.js\").widget;\n\nvar ViewWidget = function(parseTreeNode,options) {\n\tthis.initialise(parseTreeNode,options);\n};\n\n/*\nInherit from the base widget class\n*/\nViewWidget.prototype = new Widget();\n\n/*\nRender this widget into the DOM\n*/\nViewWidget.prototype.render = function(parent,nextSibling) {\n\tthis.parentDomNode = parent;\n\tthis.computeAttributes();\n\tthis.execute();\n\tif(this.text) {\n\t\tvar textNode = this.document.createTextNode(this.text);\n\t\tparent.insertBefore(textNode,nextSibling);\n\t\tthis.domNodes.push(textNode);\n\t} else {\n\t\tthis.makeChildWidgets();\n\t\tthis.renderChildren(parent,nextSibling);\n\t}\n};\n\n/*\nCompute the internal state of the widget\n*/\nViewWidget.prototype.execute = function() {\n\t// Get parameters from our attributes\n\tthis.viewTitle = this.getAttribute(\"tiddler\",this.getVariable(\"currentTiddler\"));\n\tthis.viewField = this.getAttribute(\"field\",\"text\");\n\tthis.viewIndex = this.getAttribute(\"index\");\n\tthis.viewFormat = this.getAttribute(\"format\",\"text\");\n\tthis.viewTemplate = this.getAttribute(\"template\",\"\");\n\tswitch(this.viewFormat) {\n\t\tcase \"htmlwikified\":\n\t\t\tthis.text = this.getValueAsHtmlWikified();\n\t\t\tbreak;\n\t\tcase \"htmlencoded\":\n\t\t\tthis.text = this.getValueAsHtmlEncoded();\n\t\t\tbreak;\n\t\tcase \"urlencoded\":\n\t\t\tthis.text = this.getValueAsUrlEncoded();\n\t\t\tbreak;\n\t\tcase \"doubleurlencoded\":\n\t\t\tthis.text = this.getValueAsDoubleUrlEncoded();\n\t\t\tbreak;\n\t\tcase \"date\":\n\t\t\tthis.text = this.getValueAsDate(this.viewTemplate);\n\t\t\tbreak;\n\t\tcase \"relativedate\":\n\t\t\tthis.text = this.getValueAsRelativeDate();\n\t\t\tbreak;\n\t\tcase \"stripcomments\":\n\t\t\tthis.text = this.getValueAsStrippedComments();\n\t\t\tbreak;\n\t\tcase \"jsencoded\":\n\t\t\tthis.text = this.getValueAsJsEncoded();\n\t\t\tbreak;\n\t\tdefault: // \"text\"\n\t\t\tthis.text = this.getValueAsText();\n\t\t\tbreak;\n\t}\n};\n\n/*\nThe various formatter functions are baked into this widget for the moment. Eventually they will be replaced by macro functions\n*/\n\n/*\nRetrieve the value of the widget. Options are:\nasString: Optionally return the value as a string\n*/\nViewWidget.prototype.getValue = function(options) {\n\toptions = options || {};\n\tvar value = options.asString ? \"\" : undefined;\n\tif(this.viewIndex) {\n\t\tvalue = this.wiki.extractTiddlerDataItem(this.viewTitle,this.viewIndex);\n\t} else {\n\t\tvar tiddler = this.wiki.getTiddler(this.viewTitle);\n\t\tif(tiddler) {\n\t\t\tif(this.viewField === \"text\") {\n\t\t\t\t// Calling getTiddlerText() triggers lazy loading of skinny tiddlers\n\t\t\t\tvalue = this.wiki.getTiddlerText(this.viewTitle);\n\t\t\t} else {\n\t\t\t\tif($tw.utils.hop(tiddler.fields,this.viewField)) {\n\t\t\t\t\tif(options.asString) {\n\t\t\t\t\t\tvalue = tiddler.getFieldString(this.viewField);\n\t\t\t\t\t} else {\n\t\t\t\t\t\tvalue = tiddler.fields[this.viewField];\t\t\t\t\n\t\t\t\t\t}\n\t\t\t\t}\n\t\t\t}\n\t\t} else {\n\t\t\tif(this.viewField === \"title\") {\n\t\t\t\tvalue = this.viewTitle;\n\t\t\t}\n\t\t}\n\t}\n\treturn value;\n};\n\nViewWidget.prototype.getValueAsText = function() {\n\treturn this.getValue({asString: true});\n};\n\nViewWidget.prototype.getValueAsHtmlWikified = function() {\n\treturn this.wiki.renderText(\"text/html\",\"text/vnd.tiddlywiki\",this.getValueAsText(),{parentWidget: this});\n};\n\nViewWidget.prototype.getValueAsHtmlEncoded = function() {\n\treturn $tw.utils.htmlEncode(this.getValueAsText());\n};\n\nViewWidget.prototype.getValueAsUrlEncoded = function() {\n\treturn encodeURIComponent(this.getValueAsText());\n};\n\nViewWidget.prototype.getValueAsDoubleUrlEncoded = function() {\n\treturn encodeURIComponent(encodeURIComponent(this.getValueAsText()));\n};\n\nViewWidget.prototype.getValueAsDate = function(format) {\n\tformat = format || \"YYYY MM DD 0hh:0mm\";\n\tvar value = $tw.utils.parseDate(this.getValue());\n\tif(value && $tw.utils.isDate(value) && value.toString() !== \"Invalid Date\") {\n\t\treturn $tw.utils.formatDateString(value,format);\n\t} else {\n\t\treturn \"\";\n\t}\n};\n\nViewWidget.prototype.getValueAsRelativeDate = function(format) {\n\tvar value = $tw.utils.parseDate(this.getValue());\n\tif(value && $tw.utils.isDate(value) && value.toString() !== \"Invalid Date\") {\n\t\treturn $tw.utils.getRelativeDate((new Date()) - (new Date(value))).description;\n\t} else {\n\t\treturn \"\";\n\t}\n};\n\nViewWidget.prototype.getValueAsStrippedComments = function() {\n\tvar lines = this.getValueAsText().split(\"\\n\"),\n\t\tout = [];\n\tfor(var line=0; line<lines.length; line++) {\n\t\tvar text = lines[line];\n\t\tif(!/^\\s*\\/\\/#/.test(text)) {\n\t\t\tout.push(text);\n\t\t}\n\t}\n\treturn out.join(\"\\n\");\n};\n\nViewWidget.prototype.getValueAsJsEncoded = function() {\n\treturn $tw.utils.stringify(this.getValueAsText());\n};\n\n/*\nSelectively refreshes the widget if needed. Returns true if the widget or any of its children needed re-rendering\n*/\nViewWidget.prototype.refresh = function(changedTiddlers) {\n\tvar changedAttributes = this.computeAttributes();\n\tif(changedAttributes.tiddler || changedAttributes.field || changedAttributes.index || changedAttributes.template || changedAttributes.format || changedTiddlers[this.viewTitle]) {\n\t\tthis.refreshSelf();\n\t\treturn true;\n\t} else {\n\t\treturn false;\t\n\t}\n};\n\nexports.view = ViewWidget;\n\n})();\n",
"title": "$:/core/modules/widgets/view.js",
"type": "application/javascript",
"module-type": "widget"
},
"$:/core/modules/widgets/widget.js": {
"text": "/*\\\ntitle: $:/core/modules/widgets/widget.js\ntype: application/javascript\nmodule-type: widget\n\nWidget base class\n\n\\*/\n(function(){\n\n/*jslint node: true, browser: true */\n/*global $tw: false */\n\"use strict\";\n\n/*\nCreate a widget object for a parse tree node\n\tparseTreeNode: reference to the parse tree node to be rendered\n\toptions: see below\nOptions include:\n\twiki: mandatory reference to wiki associated with this render tree\n\tvariables: optional hashmap of context variables (see below)\n\tparentWidget: optional reference to a parent renderer node for the context chain\n\tdocument: optional document object to use instead of global document\nContext variables include:\n\tcurrentTiddler: title of the tiddler providing the context\n*/\nvar Widget = function(parseTreeNode,options) {\n\tif(arguments.length > 0) {\n\t\tthis.initialise(parseTreeNode,options);\n\t}\n};\n\n/*\nInitialise widget properties. These steps are pulled out of the constructor so that we can reuse them in subclasses\n*/\nWidget.prototype.initialise = function(parseTreeNode,options) {\n\toptions = options || {};\n\t// Save widget info\n\tthis.parseTreeNode = parseTreeNode;\n\tthis.wiki = options.wiki;\n\tthis.parentWidget = options.parentWidget;\n\tthis.variablesConstructor = function() {};\n\tthis.variablesConstructor.prototype = this.parentWidget ? this.parentWidget.variables : {};\n\tthis.variables = new this.variablesConstructor();\n\tthis.document = options.document;\n\tthis.attributes = {};\n\tthis.children = [];\n\tthis.domNodes = [];\n\tthis.eventListeners = {};\n\t// Hashmap of the widget classes\n\tif(!this.widgetClasses) {\n\t\tWidget.prototype.widgetClasses = $tw.modules.applyMethods(\"widget\");\n\t}\n};\n\n/*\nRender this widget into the DOM\n*/\nWidget.prototype.render = function(parent,nextSibling) {\n\tthis.parentDomNode = parent;\n\tthis.execute();\n\tthis.renderChildren(parent,nextSibling);\n};\n\n/*\nCompute the internal state of the widget\n*/\nWidget.prototype.execute = function() {\n\tthis.makeChildWidgets();\n};\n\n/*\nSet the value of a context variable\nname: name of the variable\nvalue: value of the variable\nparams: array of {name:, default:} for each parameter\n*/\nWidget.prototype.setVariable = function(name,value,params) {\n\tthis.variables[name] = {value: value, params: params};\n};\n\n/*\nGet the prevailing value of a context variable\nname: name of variable\noptions: see below\nOptions include\nparams: array of {name:, value:} for each parameter\ndefaultValue: default value if the variable is not defined\n*/\nWidget.prototype.getVariable = function(name,options) {\n\toptions = options || {};\n\tvar actualParams = options.params || [];\n\t// If the variable doesn't exist then look for a macro module\n\tif(!(name in this.variables)) {\n\t\treturn this.evaluateMacroModule(name,actualParams,options.defaultValue);\n\t}\n\tvar variable = this.variables[name],\n\t\tvalue = variable.value || \"\";\n\t// Substitute any parameters specified in the definition\n\tvalue = this.substituteVariableParameters(value,variable.params,actualParams);\n\tvalue = this.substituteVariableReferences(value);\n\treturn value;\n};\n\nWidget.prototype.substituteVariableParameters = function(text,formalParams,actualParams) {\n\tif(formalParams) {\n\t\tvar nextAnonParameter = 0, // Next candidate anonymous parameter in macro call\n\t\t\tparamInfo, paramValue;\n\t\t// Step through each of the parameters in the macro definition\n\t\tfor(var p=0; p<formalParams.length; p++) {\n\t\t\t// Check if we've got a macro call parameter with the same name\n\t\t\tparamInfo = formalParams[p];\n\t\t\tparamValue = undefined;\n\t\t\tfor(var m=0; m<actualParams.length; m++) {\n\t\t\t\tif(actualParams[m].name === paramInfo.name) {\n\t\t\t\t\tparamValue = actualParams[m].value;\n\t\t\t\t}\n\t\t\t}\n\t\t\t// If not, use the next available anonymous macro call parameter\n\t\t\twhile(nextAnonParameter < actualParams.length && actualParams[nextAnonParameter].name) {\n\t\t\t\tnextAnonParameter++;\n\t\t\t}\n\t\t\tif(paramValue === undefined && nextAnonParameter < actualParams.length) {\n\t\t\t\tparamValue = actualParams[nextAnonParameter++].value;\n\t\t\t}\n\t\t\t// If we've still not got a value, use the default, if any\n\t\t\tparamValue = paramValue || paramInfo[\"default\"] || \"\";\n\t\t\t// Replace any instances of this parameter\n\t\t\ttext = text.replace(new RegExp(\"\\\\$\" + $tw.utils.escapeRegExp(paramInfo.name) + \"\\\\$\",\"mg\"),paramValue);\n\t\t}\n\t}\n\treturn text;\n};\n\nWidget.prototype.substituteVariableReferences = function(text) {\n\tvar self = this;\n\treturn text.replace(/\\$\\(([^\\)\\$]+)\\)\\$/g,function(match,p1,offset,string) {\n\t\treturn self.getVariable(p1,{defaultValue: \"\"});\n\t});\n};\n\nWidget.prototype.evaluateMacroModule = function(name,actualParams,defaultValue) {\n\tif($tw.utils.hop($tw.macros,name)) {\n\t\tvar macro = $tw.macros[name],\n\t\t\targs = [];\n\t\tif(macro.params.length > 0) {\n\t\t\tvar nextAnonParameter = 0, // Next candidate anonymous parameter in macro call\n\t\t\t\tparamInfo, paramValue;\n\t\t\t// Step through each of the parameters in the macro definition\n\t\t\tfor(var p=0; p<macro.params.length; p++) {\n\t\t\t\t// Check if we've got a macro call parameter with the same name\n\t\t\t\tparamInfo = macro.params[p];\n\t\t\t\tparamValue = undefined;\n\t\t\t\tfor(var m=0; m<actualParams.length; m++) {\n\t\t\t\t\tif(actualParams[m].name === paramInfo.name) {\n\t\t\t\t\t\tparamValue = actualParams[m].value;\n\t\t\t\t\t}\n\t\t\t\t}\n\t\t\t\t// If not, use the next available anonymous macro call parameter\n\t\t\t\twhile(nextAnonParameter < actualParams.length && actualParams[nextAnonParameter].name) {\n\t\t\t\t\tnextAnonParameter++;\n\t\t\t\t}\n\t\t\t\tif(paramValue === undefined && nextAnonParameter < actualParams.length) {\n\t\t\t\t\tparamValue = actualParams[nextAnonParameter++].value;\n\t\t\t\t}\n\t\t\t\t// If we've still not got a value, use the default, if any\n\t\t\t\tparamValue = paramValue || paramInfo[\"default\"] || \"\";\n\t\t\t\t// Save the parameter\n\t\t\t\targs.push(paramValue);\n\t\t\t}\n\t\t}\n\t\telse for(var i=0; i<actualParams.length; ++i) {\n\t\t\targs.push(actualParams[i].value);\n\t\t}\n\t\treturn macro.run.apply(this,args)\n\t} else {\n\t\treturn defaultValue;\n\t}\n};\n\n/*\nCheck whether a given context variable value exists in the parent chain\n*/\nWidget.prototype.hasVariable = function(name,value) {\n\tvar node = this;\n\twhile(node) {\n\t\tif($tw.utils.hop(node.variables,name) && node.variables[name].value === value) {\n\t\t\treturn true;\n\t\t}\n\t\tnode = node.parentWidget;\n\t}\n\treturn false;\n};\n\n/*\nConstruct a qualifying string based on a hash of concatenating the values of a given variable in the parent chain\n*/\nWidget.prototype.getStateQualifier = function(name) {\n\tname = name || \"transclusion\";\n\tvar output = [],\n\t\tnode = this;\n\twhile(node) {\n\t\tif($tw.utils.hop(node.variables,name)) {\n\t\t\toutput.push(node.getVariable(name));\n\t\t}\n\t\tnode = node.parentWidget;\n\t}\n\treturn \"{\" + $tw.utils.hashString(output.join(\"\")) + \"}\";\n};\n\n/*\nCompute the current values of the attributes of the widget. Returns a hashmap of the names of the attributes that have changed\n*/\nWidget.prototype.computeAttributes = function() {\n\tvar changedAttributes = {},\n\t\tself = this,\n\t\tvalue;\n\t$tw.utils.each(this.parseTreeNode.attributes,function(attribute,name) {\n\t\tif(attribute.type === \"indirect\") {\n\t\t\tvalue = self.wiki.getTextReference(attribute.textReference,\"\",self.getVariable(\"currentTiddler\"));\n\t\t} else if(attribute.type === \"macro\") {\n\t\t\tvalue = self.getVariable(attribute.value.name,{params: attribute.value.params});\n\t\t} else { // String attribute\n\t\t\tvalue = attribute.value;\n\t\t}\n\t\t// Check whether the attribute has changed\n\t\tif(self.attributes[name] !== value) {\n\t\t\tself.attributes[name] = value;\n\t\t\tchangedAttributes[name] = true;\n\t\t}\n\t});\n\treturn changedAttributes;\n};\n\n/*\nCheck for the presence of an attribute\n*/\nWidget.prototype.hasAttribute = function(name) {\n\treturn $tw.utils.hop(this.attributes,name);\n};\n\n/*\nGet the value of an attribute\n*/\nWidget.prototype.getAttribute = function(name,defaultText) {\n\tif($tw.utils.hop(this.attributes,name)) {\n\t\treturn this.attributes[name];\n\t} else {\n\t\treturn defaultText;\n\t}\n};\n\n/*\nAssign the computed attributes of the widget to a domNode\noptions include:\nexcludeEventAttributes: ignores attributes whose name begins with \"on\"\n*/\nWidget.prototype.assignAttributes = function(domNode,options) {\n\toptions = options || {};\n\tvar self = this;\n\t$tw.utils.each(this.attributes,function(v,a) {\n\t\t// Check exclusions\n\t\tif(options.excludeEventAttributes && a.substr(0,2) === \"on\") {\n\t\t\tv = undefined;\n\t\t}\n\t\tif(v !== undefined) {\n\t\t\t// Setting certain attributes can cause a DOM error (eg xmlns on the svg element)\n\t\t\ttry {\n\t\t\t\tdomNode.setAttributeNS(null,a,v);\n\t\t\t} catch(e) {\n\t\t\t}\n\t\t}\n\t});\n};\n\n/*\nMake child widgets correspondng to specified parseTreeNodes\n*/\nWidget.prototype.makeChildWidgets = function(parseTreeNodes) {\n\tthis.children = [];\n\tvar self = this;\n\t$tw.utils.each(parseTreeNodes || (this.parseTreeNode && this.parseTreeNode.children),function(childNode) {\n\t\tself.children.push(self.makeChildWidget(childNode));\n\t});\n};\n\n/*\nConstruct the widget object for a parse tree node\n*/\nWidget.prototype.makeChildWidget = function(parseTreeNode) {\n\tvar WidgetClass = this.widgetClasses[parseTreeNode.type];\n\tif(!WidgetClass) {\n\t\tWidgetClass = this.widgetClasses[\"text\"];\n\t\tparseTreeNode = {type: \"text\", text: \"Undefined widget '\" + parseTreeNode.type + \"'\"};\n\t}\n\treturn new WidgetClass(parseTreeNode,{\n\t\twiki: this.wiki,\n\t\tvariables: {},\n\t\tparentWidget: this,\n\t\tdocument: this.document\n\t});\n};\n\n/*\nGet the next sibling of this widget\n*/\nWidget.prototype.nextSibling = function() {\n\tif(this.parentWidget) {\n\t\tvar index = this.parentWidget.children.indexOf(this);\n\t\tif(index !== -1 && index < this.parentWidget.children.length-1) {\n\t\t\treturn this.parentWidget.children[index+1];\n\t\t}\n\t}\n\treturn null;\n};\n\n/*\nGet the previous sibling of this widget\n*/\nWidget.prototype.previousSibling = function() {\n\tif(this.parentWidget) {\n\t\tvar index = this.parentWidget.children.indexOf(this);\n\t\tif(index !== -1 && index > 0) {\n\t\t\treturn this.parentWidget.children[index-1];\n\t\t}\n\t}\n\treturn null;\n};\n\n/*\nRender the children of this widget into the DOM\n*/\nWidget.prototype.renderChildren = function(parent,nextSibling) {\n\t$tw.utils.each(this.children,function(childWidget) {\n\t\tchildWidget.render(parent,nextSibling);\n\t});\n};\n\n/*\nAdd a list of event listeners from an array [{type:,handler:},...]\n*/\nWidget.prototype.addEventListeners = function(listeners) {\n\tvar self = this;\n\t$tw.utils.each(listeners,function(listenerInfo) {\n\t\tself.addEventListener(listenerInfo.type,listenerInfo.handler);\t\t\n\t});\n};\n\n/*\nAdd an event listener\n*/\nWidget.prototype.addEventListener = function(type,handler) {\n\tvar self = this;\n\tif(typeof handler === \"string\") { // The handler is a method name on this widget\n\t\tthis.eventListeners[type] = function(event) {\n\t\t\treturn self[handler].call(self,event);\n\t\t};\n\t} else { // The handler is a function\n\t\tthis.eventListeners[type] = function(event) {\n\t\t\treturn handler.call(self,event);\n\t\t}\n\n\t}\n};\n\n/*\nDispatch an event to a widget. If the widget doesn't handle the event then it is also dispatched to the parent widget\n*/\nWidget.prototype.dispatchEvent = function(event) {\n\t// Dispatch the event if this widget handles it\n\tvar listener = this.eventListeners[event.type];\n\tif(listener) {\n\t\t// Don't propagate the event if the listener returned false\n\t\tif(!listener(event)) {\n\t\t\treturn false;\n\t\t}\n\t}\n\t// Dispatch the event to the parent widget\n\tif(this.parentWidget) {\n\t\treturn this.parentWidget.dispatchEvent(event);\n\t}\n\treturn true;\n};\n\n/*\nSelectively refreshes the widget if needed. Returns true if the widget or any of its children needed re-rendering\n*/\nWidget.prototype.refresh = function(changedTiddlers) {\n\treturn this.refreshChildren(changedTiddlers);\n};\n\n/*\nRebuild a previously rendered widget\n*/\nWidget.prototype.refreshSelf = function() {\n\tvar nextSibling = this.findNextSiblingDomNode();\n\tthis.removeChildDomNodes();\n\tthis.render(this.parentDomNode,nextSibling);\n};\n\n/*\nRefresh all the children of a widget\n*/\nWidget.prototype.refreshChildren = function(changedTiddlers) {\n\tvar self = this,\n\t\trefreshed = false;\n\t$tw.utils.each(this.children,function(childWidget) {\n\t\trefreshed = childWidget.refresh(changedTiddlers) || refreshed;\n\t});\n\treturn refreshed;\n};\n\n/*\nFind the next sibling in the DOM to this widget. This is done by scanning the widget tree through all next siblings and their descendents that share the same parent DOM node\n*/\nWidget.prototype.findNextSiblingDomNode = function(startIndex) {\n\t// Refer to this widget by its index within its parents children\n\tvar parent = this.parentWidget,\n\t\tindex = startIndex !== undefined ? startIndex : parent.children.indexOf(this);\nif(index === -1) {\n\tthrow \"node not found in parents children\";\n}\n\t// Look for a DOM node in the later siblings\n\twhile(++index < parent.children.length) {\n\t\tvar domNode = parent.children[index].findFirstDomNode();\n\t\tif(domNode) {\n\t\t\treturn domNode;\n\t\t}\n\t}\n\t// Go back and look for later siblings of our parent if it has the same parent dom node\n\tvar grandParent = parent.parentWidget;\n\tif(grandParent && parent.parentDomNode === this.parentDomNode) {\n\t\tindex = grandParent.children.indexOf(parent);\n\t\treturn parent.findNextSiblingDomNode(index);\n\t}\n\treturn null;\n};\n\n/*\nFind the first DOM node generated by a widget or its children\n*/\nWidget.prototype.findFirstDomNode = function() {\n\t// Return the first dom node of this widget, if we've got one\n\tif(this.domNodes.length > 0) {\n\t\treturn this.domNodes[0];\n\t}\n\t// Otherwise, recursively call our children\n\tfor(var t=0; t<this.children.length; t++) {\n\t\tvar domNode = this.children[t].findFirstDomNode();\n\t\tif(domNode) {\n\t\t\treturn domNode;\n\t\t}\n\t}\n\treturn null;\n};\n\n/*\nRemove any DOM nodes created by this widget or its children\n*/\nWidget.prototype.removeChildDomNodes = function() {\n\t// If this widget has directly created DOM nodes, delete them and exit. This assumes that any child widgets are contained within the created DOM nodes, which would normally be the case \n\tif(this.domNodes.length > 0) {\n\t\t$tw.utils.each(this.domNodes,function(domNode) {\n\t\t\tdomNode.parentNode.removeChild(domNode);\n\t\t});\n\t\tthis.domNodes = [];\n\t} else {\n\t\t// Otherwise, ask the child widgets to delete their DOM nodes\n\t\t$tw.utils.each(this.children,function(childWidget) {\n\t\t\tchildWidget.removeChildDomNodes();\n\t\t});\n\t}\n};\n\nexports.widget = Widget;\n\n})();\n",
"title": "$:/core/modules/widgets/widget.js",
"type": "application/javascript",
"module-type": "widget"
},
"$:/core/modules/wiki.js": {
"text": "/*\\\ntitle: $:/core/modules/wiki.js\ntype: application/javascript\nmodule-type: wikimethod\n\nExtension methods for the $tw.Wiki object\n\nAdds the following properties to the wiki object:\n\n* `eventListeners` is a hashmap by type of arrays of listener functions\n* `changedTiddlers` is a hashmap describing changes to named tiddlers since wiki change events were last dispatched. Each entry is a hashmap containing two fields:\n\tmodified: true/false\n\tdeleted: true/false\n* `changeCount` is a hashmap by tiddler title containing a numerical index that starts at zero and is incremented each time a tiddler is created changed or deleted\n* `caches` is a hashmap by tiddler title containing a further hashmap of named cache objects. Caches are automatically cleared when a tiddler is modified or deleted\n* `globalCache` is a hashmap by cache name of cache objects that are cleared whenever any tiddler change occurs\n\n\\*/\n(function(){\n\n/*jslint node: true, browser: true */\n/*global $tw: false */\n\"use strict\";\n\nvar widget = require(\"$:/core/modules/widgets/widget.js\");\n\nvar USER_NAME_TITLE = \"$:/status/UserName\";\n\n/*\nGet the value of a text reference. Text references can have any of these forms:\n\t<tiddlertitle>\n\t<tiddlertitle>!!<fieldname>\n\t!!<fieldname> - specifies a field of the current tiddlers\n\t<tiddlertitle>##<index>\n*/\nexports.getTextReference = function(textRef,defaultText,currTiddlerTitle) {\n\tvar tr = $tw.utils.parseTextReference(textRef),\n\t\ttitle = tr.title || currTiddlerTitle;\n\tif(tr.field) {\n\t\tvar tiddler = this.getTiddler(title);\n\t\tif(tr.field === \"title\") { // Special case so we can return the title of a non-existent tiddler\n\t\t\treturn title;\n\t\t} else if(tiddler && $tw.utils.hop(tiddler.fields,tr.field)) {\n\t\t\treturn tiddler.getFieldString(tr.field);\n\t\t} else {\n\t\t\treturn defaultText;\n\t\t}\n\t} else if(tr.index) {\n\t\treturn this.extractTiddlerDataItem(title,tr.index,defaultText);\n\t} else {\n\t\treturn this.getTiddlerText(title,defaultText);\n\t}\n};\n\nexports.setTextReference = function(textRef,value,currTiddlerTitle) {\n\tvar tr = $tw.utils.parseTextReference(textRef),\n\t\ttitle = tr.title || currTiddlerTitle;\n\t// Check if it is a reference to a tiddler field\n\tif(tr.index) {\n\t\tvar data = this.getTiddlerData(title,Object.create(null));\n\t\tdata[tr.index] = value;\n\t\tthis.setTiddlerData(title,data,this.getModificationFields());\n\t} else {\n\t\tvar tiddler = this.getTiddler(title),\n\t\t\tfields = {title: title};\n\t\tfields[tr.field || \"text\"] = value;\n\t\tthis.addTiddler(new $tw.Tiddler(tiddler,fields,this.getModificationFields()));\n\t}\n};\n\nexports.deleteTextReference = function(textRef,currTiddlerTitle) {\n\tvar tr = $tw.utils.parseTextReference(textRef),\n\t\ttitle,tiddler,fields;\n\t// Check if it is a reference to a tiddler\n\tif(tr.title && !tr.field) {\n\t\tthis.deleteTiddler(tr.title);\n\t// Else check for a field reference\n\t} else if(tr.field) {\n\t\ttitle = tr.title || currTiddlerTitle;\n\t\ttiddler = this.getTiddler(title);\n\t\tif(tiddler && $tw.utils.hop(tiddler.fields,tr.field)) {\n\t\t\tfields = Object.create(null);\n\t\t\tfields[tr.field] = undefined;\n\t\t\tthis.addTiddler(new $tw.Tiddler(tiddler,fields,this.getModificationFields()));\n\t\t}\n\t}\n};\n\nexports.addEventListener = function(type,listener) {\n\tthis.eventListeners = this.eventListeners || {};\n\tthis.eventListeners[type] = this.eventListeners[type] || [];\n\tthis.eventListeners[type].push(listener);\t\n};\n\nexports.removeEventListener = function(type,listener) {\n\tvar listeners = this.eventListeners[type];\n\tif(listeners) {\n\t\tvar p = listeners.indexOf(listener);\n\t\tif(p !== -1) {\n\t\t\tlisteners.splice(p,1);\n\t\t}\n\t}\n};\n\nexports.dispatchEvent = function(type /*, args */) {\n\tvar args = Array.prototype.slice.call(arguments,1),\n\t\tlisteners = this.eventListeners[type];\n\tif(listeners) {\n\t\tfor(var p=0; p<listeners.length; p++) {\n\t\t\tvar listener = listeners[p];\n\t\t\tlistener.apply(listener,args);\n\t\t}\n\t}\n};\n\n/*\nCauses a tiddler to be marked as changed, incrementing the change count, and triggers event handlers.\nThis method should be called after the changes it describes have been made to the wiki.tiddlers[] array.\n\ttitle: Title of tiddler\n\tisDeleted: defaults to false (meaning the tiddler has been created or modified),\n\t\ttrue if the tiddler has been deleted\n*/\nexports.enqueueTiddlerEvent = function(title,isDeleted) {\n\t// Record the touch in the list of changed tiddlers\n\tthis.changedTiddlers = this.changedTiddlers || Object.create(null);\n\tthis.changedTiddlers[title] = this.changedTiddlers[title] || Object.create(null);\n\tthis.changedTiddlers[title][isDeleted ? \"deleted\" : \"modified\"] = true;\n\t// Increment the change count\n\tthis.changeCount = this.changeCount || Object.create(null);\n\tif($tw.utils.hop(this.changeCount,title)) {\n\t\tthis.changeCount[title]++;\n\t} else {\n\t\tthis.changeCount[title] = 1;\n\t}\n\t// Trigger events\n\tthis.eventListeners = this.eventListeners || [];\n\tif(!this.eventsTriggered) {\n\t\tvar self = this;\n\t\t$tw.utils.nextTick(function() {\n\t\t\tvar changes = self.changedTiddlers;\n\t\t\tself.changedTiddlers = Object.create(null);\n\t\t\tself.eventsTriggered = false;\n\t\t\tself.dispatchEvent(\"change\",changes);\n\t\t});\n\t\tthis.eventsTriggered = true;\n\t}\n};\n\nexports.getChangeCount = function(title) {\n\tthis.changeCount = this.changeCount || Object.create(null);\n\tif($tw.utils.hop(this.changeCount,title)) {\n\t\treturn this.changeCount[title];\n\t} else {\n\t\treturn 0;\n\t}\n};\n\n/*\nGenerate an unused title from the specified base\n*/\nexports.generateNewTitle = function(baseTitle,options) {\n\toptions = options || {};\n\tvar c = 0,\n\t title = baseTitle;\n\twhile(this.tiddlerExists(title) || this.isShadowTiddler(title)) {\n\t\ttitle = baseTitle + \n\t\t\t(options.prefix || \" \") + \n\t\t\t(++c);\n\t};\n\treturn title;\n};\n\nexports.isSystemTiddler = function(title) {\n\treturn title.indexOf(\"$:/\") === 0;\n};\n\nexports.isTemporaryTiddler = function(title) {\n\treturn title.indexOf(\"$:/temp/\") === 0;\n};\n\nexports.isImageTiddler = function(title) {\n\tvar tiddler = this.getTiddler(title);\n\tif(tiddler) {\t\t\n\t\tvar contentTypeInfo = $tw.config.contentTypeInfo[tiddler.fields.type || \"text/vnd.tiddlywiki\"];\n\t\treturn !!contentTypeInfo && contentTypeInfo.flags.indexOf(\"image\") !== -1;\n\t} else {\n\t\treturn null;\n\t}\n};\n\n/*\nLike addTiddler() except it will silently reject any plugin tiddlers that are older than the currently loaded version. Returns true if the tiddler was imported\n*/\nexports.importTiddler = function(tiddler) {\n\tvar existingTiddler = this.getTiddler(tiddler.fields.title);\n\t// Check if we're dealing with a plugin\n\tif(tiddler && tiddler.hasField(\"plugin-type\") && tiddler.hasField(\"version\") && existingTiddler && existingTiddler.hasField(\"plugin-type\") && existingTiddler.hasField(\"version\")) {\n\t\t// Reject the incoming plugin if it is older\n\t\tif($tw.utils.checkVersions(existingTiddler.fields.version,tiddler.fields.version)) {\n\t\t\treturn false;\n\t\t}\n\t}\n\t// Fall through to adding the tiddler\n\tthis.addTiddler(tiddler);\n\treturn true;\n};\n\n/*\nReturn a hashmap of the fields that should be set when a tiddler is created\n*/\nexports.getCreationFields = function() {\n\tvar fields = {\n\t\t\tcreated: new Date()\n\t\t},\n\t\tcreator = this.getTiddlerText(USER_NAME_TITLE);\n\tif(creator) {\n\t\tfields.creator = creator;\n\t}\n\treturn fields;\n};\n\n/*\nReturn a hashmap of the fields that should be set when a tiddler is modified\n*/\nexports.getModificationFields = function() {\n\tvar fields = Object.create(null),\n\t\tmodifier = this.getTiddlerText(USER_NAME_TITLE);\n\tfields.modified = new Date();\n\tif(modifier) {\n\t\tfields.modifier = modifier;\n\t}\n\treturn fields;\n};\n\n/*\nReturn a sorted array of tiddler titles. Options include:\nsortField: field to sort by\nexcludeTag: tag to exclude\nincludeSystem: whether to include system tiddlers (defaults to false)\n*/\nexports.getTiddlers = function(options) {\n\toptions = options || Object.create(null);\n\tvar self = this,\n\t\tsortField = options.sortField || \"title\",\n\t\ttiddlers = [], t, titles = [];\n\tthis.each(function(tiddler,title) {\n\t\tif(options.includeSystem || !self.isSystemTiddler(title)) {\n\t\t\tif(!options.excludeTag || !tiddler.hasTag(options.excludeTag)) {\n\t\t\t\ttiddlers.push(tiddler);\n\t\t\t}\n\t\t}\n\t});\n\ttiddlers.sort(function(a,b) {\n\t\tvar aa = a.fields[sortField].toLowerCase() || \"\",\n\t\t\tbb = b.fields[sortField].toLowerCase() || \"\";\n\t\tif(aa < bb) {\n\t\t\treturn -1;\n\t\t} else {\n\t\t\tif(aa > bb) {\n\t\t\t\treturn 1;\n\t\t\t} else {\n\t\t\t\treturn 0;\n\t\t\t}\n\t\t}\n\t});\n\tfor(t=0; t<tiddlers.length; t++) {\n\t\ttitles.push(tiddlers[t].fields.title);\n\t}\n\treturn titles;\n};\n\nexports.countTiddlers = function(excludeTag) {\n\tvar tiddlers = this.getTiddlers({excludeTag: excludeTag});\n\treturn $tw.utils.count(tiddlers);\n};\n\n/*\nReturns a function iterator(callback) that iterates through the specified titles, and invokes the callback with callback(tiddler,title)\n*/\nexports.makeTiddlerIterator = function(titles) {\n\tvar self = this;\n\tif(!$tw.utils.isArray(titles)) {\n\t\ttitles = Object.keys(titles);\n\t} else {\n\t\ttitles = titles.slice(0);\n\t}\n\treturn function(callback) {\n\t\ttitles.forEach(function(title) {\n\t\t\tcallback(self.getTiddler(title),title);\n\t\t});\n\t};\n};\n\n/*\nSort an array of tiddler titles by a specified field\n\ttitles: array of titles (sorted in place)\n\tsortField: name of field to sort by\n\tisDescending: true if the sort should be descending\n\tisCaseSensitive: true if the sort should consider upper and lower case letters to be different\n*/\nexports.sortTiddlers = function(titles,sortField,isDescending,isCaseSensitive,isNumeric) {\n\tvar self = this;\n\ttitles.sort(function(a,b) {\n\t\tif(sortField !== \"title\") {\n\t\t\ta = self.getTiddler(a).fields[sortField] || \"\";\n\t\t\tb = self.getTiddler(b).fields[sortField] || \"\";\n\t\t}\n\t\tif(isNumeric) {\n\t\t\ta = Number(a);\n\t\t\tb = Number(b);\n\t\t\treturn isDescending ? b - a : a - b;\n\t\t} else if($tw.utils.isDate(a) && $tw.utils.isDate(b)) {\n\t\t\treturn isDescending ? b - a : a - b;\n\t\t} else {\n\t\t\ta = String(a);\n\t\t\tb = String(b);\n\t\t\tif(!isCaseSensitive) {\n\t\t\t\ta = a.toLowerCase();\n\t\t\t\tb = b.toLowerCase();\n\t\t\t}\n\t\t\treturn isDescending ? b.localeCompare(a) : a.localeCompare(b);\n\t\t}\n\t});\n};\n\n/*\nFor every tiddler invoke a callback(title,tiddler) with `this` set to the wiki object. Options include:\nsortField: field to sort by\nexcludeTag: tag to exclude\nincludeSystem: whether to include system tiddlers (defaults to false)\n*/\nexports.forEachTiddler = function(/* [options,]callback */) {\n\tvar arg = 0,\n\t\toptions = arguments.length >= 2 ? arguments[arg++] : {},\n\t\tcallback = arguments[arg++],\n\t\ttitles = this.getTiddlers(options),\n\t\tt, tiddler;\n\tfor(t=0; t<titles.length; t++) {\n\t\ttiddler = this.getTiddler(titles[t]);\n\t\tif(tiddler) {\n\t\t\tcallback.call(this,tiddler.fields.title,tiddler);\n\t\t}\n\t}\n};\n\n/*\nReturn an array of tiddler titles that are directly linked from the specified tiddler\n*/\nexports.getTiddlerLinks = function(title) {\n\tvar self = this;\n\t// We'll cache the links so they only get computed if the tiddler changes\n\treturn this.getCacheForTiddler(title,\"links\",function() {\n\t\t// Parse the tiddler\n\t\tvar parser = self.parseTiddler(title);\n\t\t// Count up the links\n\t\tvar links = [],\n\t\t\tcheckParseTree = function(parseTree) {\n\t\t\t\tfor(var t=0; t<parseTree.length; t++) {\n\t\t\t\t\tvar parseTreeNode = parseTree[t];\n\t\t\t\t\tif(parseTreeNode.type === \"link\" && parseTreeNode.attributes.to && parseTreeNode.attributes.to.type === \"string\") {\n\t\t\t\t\t\tvar value = parseTreeNode.attributes.to.value;\n\t\t\t\t\t\tif(links.indexOf(value) === -1) {\n\t\t\t\t\t\t\tlinks.push(value);\n\t\t\t\t\t\t}\n\t\t\t\t\t}\n\t\t\t\t\tif(parseTreeNode.children) {\n\t\t\t\t\t\tcheckParseTree(parseTreeNode.children);\n\t\t\t\t\t}\n\t\t\t\t}\n\t\t\t};\n\t\tif(parser) {\n\t\t\tcheckParseTree(parser.tree);\n\t\t}\n\t\treturn links;\n\t});\n};\n\n/*\nReturn an array of tiddler titles that link to the specified tiddler\n*/\nexports.getTiddlerBacklinks = function(targetTitle) {\n\tvar self = this,\n\t\tbacklinks = [];\n\tthis.forEachTiddler(function(title,tiddler) {\n\t\tvar links = self.getTiddlerLinks(title);\n\t\tif(links.indexOf(targetTitle) !== -1) {\n\t\t\tbacklinks.push(title);\n\t\t}\n\t});\n\treturn backlinks;\n};\n\n/*\nReturn a hashmap of tiddler titles that are referenced but not defined. Each value is the number of times the missing tiddler is referenced\n*/\nexports.getMissingTitles = function() {\n\tvar self = this,\n\t\tmissing = [];\n// We should cache the missing tiddler list, even if we recreate it every time any tiddler is modified\n\tthis.forEachTiddler(function(title,tiddler) {\n\t\tvar links = self.getTiddlerLinks(title);\n\t\t$tw.utils.each(links,function(link) {\n\t\t\tif((!self.tiddlerExists(link) && !self.isShadowTiddler(link)) && missing.indexOf(link) === -1) {\n\t\t\t\tmissing.push(link);\n\t\t\t}\n\t\t});\n\t});\n\treturn missing;\n};\n\nexports.getOrphanTitles = function() {\n\tvar self = this,\n\t\torphans = this.getTiddlers();\n\tthis.forEachTiddler(function(title,tiddler) {\n\t\tvar links = self.getTiddlerLinks(title);\n\t\t$tw.utils.each(links,function(link) {\n\t\t\tvar p = orphans.indexOf(link);\n\t\t\tif(p !== -1) {\n\t\t\t\torphans.splice(p,1);\n\t\t\t}\n\t\t});\n\t});\n\treturn orphans; // Todo\n};\n\n/*\nRetrieves a list of the tiddler titles that are tagged with a given tag\n*/\nexports.getTiddlersWithTag = function(tag) {\n\tvar self = this;\n\treturn this.getGlobalCache(\"taglist-\" + tag,function() {\n\t\tvar tagmap = self.getTagMap();\n\t\treturn self.sortByList(tagmap[tag],tag);\n\t});\n};\n\n/*\nGet a hashmap by tag of arrays of tiddler titles\n*/\nexports.getTagMap = function() {\n\tvar self = this;\n\treturn this.getGlobalCache(\"tagmap\",function() {\n\t\tvar tags = Object.create(null),\n\t\t\tstoreTags = function(tagArray,title) {\n\t\t\t\tif(tagArray) {\n\t\t\t\t\tfor(var index=0; index<tagArray.length; index++) {\n\t\t\t\t\t\tvar tag = tagArray[index];\n\t\t\t\t\t\tif($tw.utils.hop(tags,tag)) {\n\t\t\t\t\t\t\ttags[tag].push(title)\n\t\t\t\t\t\t} else {\n\t\t\t\t\t\t\ttags[tag] = [title];\n\t\t\t\t\t\t}\n\t\t\t\t\t}\n\t\t\t\t}\n\t\t\t},\n\t\t\ttitle, tiddler;\n\t\t// Collect up all the tags\n\t\tself.eachShadow(function(tiddler,title) {\n\t\t\tif(!self.tiddlerExists(title)) {\n\t\t\t\ttiddler = self.getTiddler(title);\n\t\t\t\tstoreTags(tiddler.fields.tags,title);\n\t\t\t}\n\t\t});\n\t\tself.each(function(tiddler,title) {\n\t\t\tstoreTags(tiddler.fields.tags,title);\n\t\t});\n\t\treturn tags;\n\t});\n};\n\n/*\nLookup a given tiddler and return a list of all the tiddlers that include it in their list\n*/\nexports.findListingsOfTiddler = function(targetTitle) {\n\t// Get the list associated with the tag\n\tvar titles = [];\n\tthis.each(function(tiddler,title) {\n\t\tif($tw.utils.isArray(tiddler.fields.list) && tiddler.fields.list.indexOf(targetTitle) !== -1) {\n\t\t\ttitles.push(title);\n\t\t}\n\t});\n\treturn titles;\n};\n\n/*\nSorts an array of tiddler titles according to an ordered list\n*/\nexports.sortByList = function(array,listTitle) {\n\tvar list = this.getTiddlerList(listTitle);\n\tif(!array || array.length === 0) {\n\t\treturn [];\n\t} else {\n\t\tvar titles = [], t, title;\n\t\t// First place any entries that are present in the list\n\t\tfor(t=0; t<list.length; t++) {\n\t\t\ttitle = list[t];\n\t\t\tif(array.indexOf(title) !== -1) {\n\t\t\t\ttitles.push(title);\n\t\t\t}\n\t\t}\n\t\t// Then place any remaining entries\n\t\tfor(t=0; t<array.length; t++) {\n\t\t\ttitle = array[t];\n\t\t\tif(list.indexOf(title) === -1) {\n\t\t\t\ttitles.push(title);\n\t\t\t}\n\t\t}\n\t\t// Finally obey the list-before and list-after fields of each tiddler in turn\n\t\tvar sortedTitles = titles.slice(0);\n\t\tfor(t=0; t<sortedTitles.length; t++) {\n\t\t\ttitle = sortedTitles[t];\n\t\t\tvar currPos = titles.indexOf(title),\n\t\t\t\tnewPos = -1,\n\t\t\t\ttiddler = this.getTiddler(title);\n\t\t\tif(tiddler) {\n\t\t\t\tvar beforeTitle = tiddler.fields[\"list-before\"],\n\t\t\t\t\tafterTitle = tiddler.fields[\"list-after\"];\n\t\t\t\tif(beforeTitle === \"\") {\n\t\t\t\t\tnewPos = 0;\n\t\t\t\t} else if(beforeTitle) {\n\t\t\t\t\tnewPos = titles.indexOf(beforeTitle);\n\t\t\t\t} else if(afterTitle) {\n\t\t\t\t\tnewPos = titles.indexOf(afterTitle);\n\t\t\t\t\tif(newPos >= 0) {\n\t\t\t\t\t\t++newPos;\n\t\t\t\t\t}\n\t\t\t\t}\n\t\t\t\tif(newPos === -1) {\n\t\t\t\t\tnewPos = currPos;\n\t\t\t\t}\n\t\t\t\tif(newPos !== currPos) {\n\t\t\t\t\ttitles.splice(currPos,1);\n\t\t\t\t\tif(newPos >= currPos) {\n\t\t\t\t\t\tnewPos--;\n\t\t\t\t\t}\n\t\t\t\t\ttitles.splice(newPos,0,title);\n\t\t\t\t}\n\t\t\t}\n\n\t\t}\n\t\treturn titles;\n\t}\n};\n\n/*\nRetrieve a tiddler as a JSON string of the fields\n*/\nexports.getTiddlerAsJson = function(title) {\n\tvar tiddler = this.getTiddler(title);\n\tif(tiddler) {\n\t\tvar fields = Object.create(null);\n\t\t$tw.utils.each(tiddler.fields,function(value,name) {\n\t\t\tfields[name] = tiddler.getFieldString(name);\n\t\t});\n\t\treturn JSON.stringify(fields);\n\t} else {\n\t\treturn JSON.stringify({title: title});\n\t}\n};\n\n/*\nGet a tiddlers content as a JavaScript object. How this is done depends on the type of the tiddler:\n\napplication/json: the tiddler JSON is parsed into an object\napplication/x-tiddler-dictionary: the tiddler is parsed as sequence of name:value pairs\n\nOther types currently just return null.\n*/\nexports.getTiddlerData = function(title,defaultData) {\n\tvar tiddler = this.getTiddler(title),\n\t\tdata;\n\tif(tiddler && tiddler.fields.text) {\n\t\tswitch(tiddler.fields.type) {\n\t\t\tcase \"application/json\":\n\t\t\t\t// JSON tiddler\n\t\t\t\ttry {\n\t\t\t\t\tdata = JSON.parse(tiddler.fields.text);\n\t\t\t\t} catch(ex) {\n\t\t\t\t\treturn defaultData;\n\t\t\t\t}\n\t\t\t\treturn data;\n\t\t\tcase \"application/x-tiddler-dictionary\":\n\t\t\t\treturn $tw.utils.parseFields(tiddler.fields.text);\n\t\t}\n\t}\n\treturn defaultData;\n};\n\n/*\nExtract an indexed field from within a data tiddler\n*/\nexports.extractTiddlerDataItem = function(title,index,defaultText) {\n\tvar data = this.getTiddlerData(title,Object.create(null)),\n\t\ttext;\n\tif(data && $tw.utils.hop(data,index)) {\n\t\ttext = data[index];\n\t}\n\tif(typeof text === \"string\" || typeof text === \"number\") {\n\t\treturn text.toString();\n\t} else {\n\t\treturn defaultText;\n\t}\n};\n\n/*\nSet a tiddlers content to a JavaScript object. Currently this is done by setting the tiddler's type to \"application/json\" and setting the text to the JSON text of the data.\ntitle: title of tiddler\ndata: object that can be serialised to JSON\nfields: optional hashmap of additional tiddler fields to be set\n*/\nexports.setTiddlerData = function(title,data,fields) {\n\tvar existingTiddler = this.getTiddler(title),\n\t\tnewFields = {\n\t\t\ttitle: title\n\t};\n\tif(existingTiddler && existingTiddler.fields.type === \"application/x-tiddler-dictionary\") {\n\t\tnewFields.text = $tw.utils.makeTiddlerDictionary(data);\n\t} else {\n\t\tnewFields.type = \"application/json\";\n\t\tnewFields.text = JSON.stringify(data,null,$tw.config.preferences.jsonSpaces);\n\t}\n\tthis.addTiddler(new $tw.Tiddler(existingTiddler,fields,newFields,this.getModificationFields()));\n};\n\n/*\nReturn the content of a tiddler as an array containing each line\n*/\nexports.getTiddlerList = function(title,field,index) {\n\tif(index) {\n\t\treturn $tw.utils.parseStringArray(this.extractTiddlerDataItem(title,index,\"\"));\n\t}\n\tfield = field || \"list\";\n\tvar tiddler = this.getTiddler(title);\n\tif(tiddler) {\n\t\treturn ($tw.utils.parseStringArray(tiddler.fields[field]) || []).slice(0);\n\t}\n\treturn [];\n};\n\n// Return a named global cache object. Global cache objects are cleared whenever a tiddler change occurs\nexports.getGlobalCache = function(cacheName,initializer) {\n\tthis.globalCache = this.globalCache || Object.create(null);\n\tif($tw.utils.hop(this.globalCache,cacheName)) {\n\t\treturn this.globalCache[cacheName];\n\t} else {\n\t\tthis.globalCache[cacheName] = initializer();\n\t\treturn this.globalCache[cacheName];\n\t}\n};\n\nexports.clearGlobalCache = function() {\n\tthis.globalCache = Object.create(null);\n}\n\n// Return the named cache object for a tiddler. If the cache doesn't exist then the initializer function is invoked to create it\nexports.getCacheForTiddler = function(title,cacheName,initializer) {\n\n// Temporarily disable caching so that tweakParseTreeNode() works\nreturn initializer();\n\n\tthis.caches = this.caches || Object.create(null);\n\tvar caches = this.caches[title];\n\tif(caches && caches[cacheName]) {\n\t\treturn caches[cacheName];\n\t} else {\n\t\tif(!caches) {\n\t\t\tcaches = Object.create(null);\n\t\t\tthis.caches[title] = caches;\n\t\t}\n\t\tcaches[cacheName] = initializer();\n\t\treturn caches[cacheName];\n\t}\n};\n\n// Clear all caches associated with a particular tiddler\nexports.clearCache = function(title) {\n\tthis.caches = this.caches || Object.create(null);\n\tif($tw.utils.hop(this.caches,title)) {\n\t\tdelete this.caches[title];\n\t}\n};\n\nexports.initParsers = function(moduleType) {\n\t// Install the parser modules\n\t$tw.Wiki.parsers = {};\n\tvar self = this;\n\t$tw.modules.forEachModuleOfType(\"parser\",function(title,module) {\n\t\tfor(var f in module) {\n\t\t\tif($tw.utils.hop(module,f)) {\n\t\t\t\t$tw.Wiki.parsers[f] = module[f]; // Store the parser class\n\t\t\t}\n\t\t}\n\t});\n};\n\n/*\nParse a block of text of a specified MIME type\n\ttype: content type of text to be parsed\n\ttext: text\n\toptions: see below\nOptions include:\n\tparseAsInline: if true, the text of the tiddler will be parsed as an inline run\n*/\nexports.old_parseText = function(type,text,options) {\n\toptions = options || {};\n\t// Select a parser\n\tvar Parser = $tw.Wiki.parsers[type];\n\tif(!Parser && $tw.config.fileExtensionInfo[type]) {\n\t\tParser = $tw.Wiki.parsers[$tw.config.fileExtensionInfo[type].type];\n\t}\n\tif(!Parser) {\n\t\tParser = $tw.Wiki.parsers[options.defaultType || \"text/vnd.tiddlywiki\"];\n\t}\n\tif(!Parser) {\n\t\treturn null;\n\t}\n\t// Return the parser instance\n\treturn new Parser(type,text,{\n\t\tparseAsInline: options.parseAsInline,\n\t\twiki: this\n\t});\n};\n\n/*\nParse a tiddler according to its MIME type\n*/\nexports.old_parseTiddler = function(title,options) {\n\toptions = options || {};\n\tvar cacheType = options.parseAsInline ? \"newInlineParseTree\" : \"newBlockParseTree\",\n\t\ttiddler = this.getTiddler(title),\n\t\tself = this;\n\treturn tiddler ? this.getCacheForTiddler(title,cacheType,function() {\n\t\t\treturn self.old_parseText(tiddler.fields.type,tiddler.fields.text,options);\n\t\t}) : null;\n};\n\n// We need to tweak parse trees generated by the existing parser because of the change from {type:\"element\",tag:\"$tiddler\",...} to {type:\"tiddler\",...}\nvar tweakParseTreeNode = function(node) {\n\tif(node.type === \"element\" && node.tag.charAt(0) === \"$\") {\n\t\tnode.type = node.tag.substr(1);\n\t\tdelete node.tag;\n\t}\n\ttweakParseTreeNodes(node.children);\n};\n\nvar tweakParseTreeNodes = function(nodeList) {\n\t$tw.utils.each(nodeList,tweakParseTreeNode);\n};\n\nvar tweakMacroDefinition = function(nodeList) {\n\tif(nodeList && nodeList[0] && nodeList[0].type === \"macrodef\") {\n\t\tnodeList[0].type = \"set\";\n\t\tnodeList[0].attributes = {\n\t\t\tname: {type: \"string\", value: nodeList[0].name},\n\t\t\tvalue: {type: \"string\", value: nodeList[0].text}\n\t\t};\n\t\tnodeList[0].children = nodeList.slice(1);\n\t\tnodeList.splice(1,nodeList.length-1);\n\t\ttweakMacroDefinition(nodeList[0].children);\n\t}\n};\n\nvar tweakParser = function(parser) {\n\t// Move any macro definitions to contain the body tree\n\ttweakMacroDefinition(parser.tree);\n\t// Tweak widgets\n\ttweakParseTreeNodes(parser.tree);\n};\n\nexports.parseText = function(type,text,options) {\n\tvar parser = this.old_parseText(type,text,options);\n\tif(parser) {\n\t\ttweakParser(parser)\n\t};\n\treturn parser;\n};\n\nexports.parseTiddler = function(title,options) {\n\tvar parser = this.old_parseTiddler(title,options);\n\tif(parser) {\n\t\ttweakParser(parser)\n\t};\n\treturn parser;\n};\n\nexports.parseTextReference = function(title,field,index,options) {\n\tif(field === \"text\" || (!field && !index)) {\n\t\t// Force the tiddler to be lazily loaded\n\t\tthis.getTiddlerText(title);\n\t\t// Parse it\n\t\treturn this.parseTiddler(title,options);\n\t} else {\n\t\tvar text;\n\t\tif(field) {\n\t\t\tif(field === \"title\") {\n\t\t\t\ttext = title;\n\t\t\t} else {\n\t\t\t\tvar tiddler = this.getTiddler(title);\n\t\t\t\tif(!tiddler || !tiddler.hasField(field)) {\n\t\t\t\t\treturn null;\n\t\t\t\t}\n\t\t\t\ttext = tiddler.fields[field];\n\t\t\t}\n\t\t\treturn this.parseText(\"text/vnd.tiddlywiki\",text.toString(),options);\n\t\t} else if(index) {\n\t\t\ttext = this.extractTiddlerDataItem(title,index,\"\");\n\t\t\tif(text === undefined) {\n\t\t\t\treturn null;\n\t\t\t}\n\t\t\treturn this.parseText(\"text/vnd.tiddlywiki\",text,options);\n\t\t}\n\t}\n};\n\n/*\nMake a widget tree for a parse tree\nparser: parser object\noptions: see below\nOptions include:\ndocument: optional document to use\nvariables: hashmap of variables to set\nparentWidget: optional parent widget for the root node\n*/\nexports.makeWidget = function(parser,options) {\n\toptions = options || {};\n\tvar widgetNode = {\n\t\t\ttype: \"widget\",\n\t\t\tchildren: []\n\t\t},\n\t\tcurrWidgetNode = widgetNode;\n\t// Create set variable widgets for each variable\n\t$tw.utils.each(options.variables,function(value,name) {\n\t\tvar setVariableWidget = {\n\t\t\ttype: \"set\",\n\t\t\tattributes: {\n\t\t\t\tname: {type: \"string\", value: name},\n\t\t\t\tvalue: {type: \"string\", value: value}\n\t\t\t},\n\t\t\tchildren: []\n\t\t};\n\t\tcurrWidgetNode.children = [setVariableWidget];\n\t\tcurrWidgetNode = setVariableWidget;\n\t});\n\t// Add in the supplied parse tree nodes\n\tcurrWidgetNode.children = parser ? parser.tree : [];\n\t// Create the widget\n\treturn new widget.widget(widgetNode,{\n\t\twiki: this,\n\t\tdocument: options.document || $tw.fakeDocument,\n\t\tparentWidget: options.parentWidget\n\t});\n};\n\n/*\nParse text in a specified format and render it into another format\n\toutputType: content type for the output\n\ttextType: content type of the input text\n\ttext: input text\n\toptions: see below\nOptions include:\nvariables: hashmap of variables to set\nparentWidget: optional parent widget for the root node\n*/\nexports.renderText = function(outputType,textType,text,options) {\n\toptions = options || {};\n\tvar parser = this.parseText(textType,text,options),\n\t\twidgetNode = this.makeWidget(parser,options);\n\tvar container = $tw.fakeDocument.createElement(\"div\");\n\twidgetNode.render(container,null);\n\treturn outputType === \"text/html\" ? container.innerHTML : container.textContent;\n};\n\n/*\nParse text from a tiddler and render it into another format\n\toutputType: content type for the output\n\ttitle: title of the tiddler to be rendered\n\toptions: see below\nOptions include:\nvariables: hashmap of variables to set\nparentWidget: optional parent widget for the root node\n*/\nexports.renderTiddler = function(outputType,title,options) {\n\toptions = options || {};\n\tvar parser = this.parseTiddler(title,options),\n\t\twidgetNode = this.makeWidget(parser,options);\n\tvar container = $tw.fakeDocument.createElement(\"div\");\n\twidgetNode.render(container,null);\n\treturn outputType === \"text/html\" ? container.innerHTML : (outputType === \"text/plain-formatted\" ? container.formattedTextContent : container.textContent);\n};\n\n/*\nReturn an array of tiddler titles that match a search string\n\ttext: The text string to search for\n\toptions: see below\nOptions available:\n\tsource: an iterator function for the source tiddlers, called source(iterator), where iterator is called as iterator(tiddler,title)\n\texclude: An array of tiddler titles to exclude from the search\n\tinvert: If true returns tiddlers that do not contain the specified string\n\tcaseSensitive: If true forces a case sensitive search\n\tliteral: If true, searches for literal string, rather than separate search terms\n*/\nexports.search = function(text,options) {\n\toptions = options || {};\n\tvar self = this,t;\n\t// Convert the search string into a regexp for each term\n\tvar terms, searchTermsRegExps,\n\t\tflags = options.caseSensitive ? \"\" : \"i\";\n\tif(options.literal) {\n\t\tif(text.length === 0) {\n\t\t\tsearchTermsRegExps = null;\n\t\t} else {\n\t\t\tsearchTermsRegExps = [new RegExp(\"(\" + $tw.utils.escapeRegExp(text) + \")\",flags)];\n\t\t}\n\t} else {\n\t\tterms = text.split(/ +/);\n\t\tif(terms.length === 1 && terms[0] === \"\") {\n\t\t\tsearchTermsRegExps = null;\n\t\t} else {\n\t\t\tsearchTermsRegExps = [];\n\t\t\tfor(t=0; t<terms.length; t++) {\n\t\t\t\tsearchTermsRegExps.push(new RegExp(\"(\" + $tw.utils.escapeRegExp(terms[t]) + \")\",flags));\n\t\t\t}\n\t\t}\n\t}\n\t// Function to check a given tiddler for the search term\n\tvar searchTiddler = function(title) {\n\t\tif(!searchTermsRegExps) {\n\t\t\treturn true;\n\t\t}\n\t\tvar tiddler = self.getTiddler(title);\n\t\tif(!tiddler) {\n\t\t\ttiddler = new $tw.Tiddler({title: title, text: \"\", type: \"text/vnd.tiddlywiki\"});\n\t\t}\n\t\tvar contentTypeInfo = $tw.config.contentTypeInfo[tiddler.fields.type] || $tw.config.contentTypeInfo[\"text/vnd.tiddlywiki\"],\n\t\t\tmatch;\n\t\tfor(var t=0; t<searchTermsRegExps.length; t++) {\n\t\t\t// Search title, tags and body\n\t\t\tmatch = false;\n\t\t\tif(contentTypeInfo.encoding === \"utf8\") {\n\t\t\t\tmatch = match || searchTermsRegExps[t].test(tiddler.fields.text);\n\t\t\t}\n\t\t\tvar tags = tiddler.fields.tags ? tiddler.fields.tags.join(\"\\0\") : \"\";\n\t\t\tmatch = match || searchTermsRegExps[t].test(tags) || searchTermsRegExps[t].test(tiddler.fields.title);\n\t\t\tif(!match) {\n\t\t\t\treturn false;\n\t\t\t}\n\t\t}\n\t\treturn true;\n\t};\n\t// Loop through all the tiddlers doing the search\n\tvar results = [],\n\t\tsource = options.source || this.each;\n\tsource(function(tiddler,title) {\n\t\tif(!!searchTiddler(title) === !options.invert) {\n\t\t\tresults.push(title);\n\t\t}\n\t});\n\t// Remove any of the results we have to exclude\n\tif(options.exclude) {\n\t\tfor(t=0; t<options.exclude.length; t++) {\n\t\t\tvar p = results.indexOf(options.exclude[t]);\n\t\t\tif(p !== -1) {\n\t\t\t\tresults.splice(p,1);\n\t\t\t}\n\t\t}\n\t}\n\treturn results;\n};\n\n/*\nTrigger a load for a tiddler if it is skinny. Returns the text, or undefined if the tiddler is missing, null if the tiddler is being lazily loaded.\n*/\nexports.getTiddlerText = function(title,defaultText) {\n\tvar tiddler = this.getTiddler(title);\n\t// Return undefined if the tiddler isn't found\n\tif(!tiddler) {\n\t\treturn defaultText;\n\t}\n\tif(tiddler.fields.text !== undefined) {\n\t\t// Just return the text if we've got it\n\t\treturn tiddler.fields.text;\n\t} else {\n\t\t// Tell any listeners about the need to lazily load this tiddler\n\t\tthis.dispatchEvent(\"lazyLoad\",title);\n\t\t// Indicate that the text is being loaded\n\t\treturn null;\n\t}\n};\n\n/*\nRead an array of browser File objects, invoking callback(tiddlerFieldsArray) once they're all read\n*/\nexports.readFiles = function(files,callback) {\n\tvar result = [],\n\t\toutstanding = files.length;\n\tfor(var f=0; f<files.length; f++) {\n\t\tthis.readFile(files[f],function(tiddlerFieldsArray) {\n\t\t\tresult.push.apply(result,tiddlerFieldsArray);\n\t\t\tif(--outstanding === 0) {\n\t\t\t\tcallback(result);\n\t\t\t}\n\t\t});\n\t};\n\treturn files.length;\n};\n\n/*\nRead a browser File object, invoking callback(tiddlerFieldsArray) with an array of tiddler fields objects\n*/\nexports.readFile = function(file,callback) {\n\t// Get the type, falling back to the filename extension\n\tvar self = this,\n\t\ttype = file.type;\n\tif(type === \"\" || !type) {\n\t\tvar dotPos = file.name.lastIndexOf(\".\");\n\t\tif(dotPos !== -1) {\n\t\t\tvar fileExtensionInfo = $tw.config.fileExtensionInfo[file.name.substr(dotPos)];\n\t\t\tif(fileExtensionInfo) {\n\t\t\t\ttype = fileExtensionInfo.type;\n\t\t\t}\n\t\t}\n\t}\n\t// Figure out if we're reading a binary file\n\tvar contentTypeInfo = $tw.config.contentTypeInfo[type],\n\t\tisBinary = contentTypeInfo ? contentTypeInfo.encoding === \"base64\" : false;\n\t// Create the FileReader\n\tvar reader = new FileReader();\n\t// Onload\n\treader.onload = function(event) {\n\t\t// Deserialise the file contents\n\t\tvar text = event.target.result,\n\t\t\ttiddlerFields = {title: file.name || \"Untitled\", type: type};\n\t\t// Are we binary?\n\t\tif(isBinary) {\n\t\t\t// The base64 section starts after the first comma in the data URI\n\t\t\tvar commaPos = text.indexOf(\",\");\n\t\t\tif(commaPos !== -1) {\n\t\t\t\ttiddlerFields.text = text.substr(commaPos+1);\n\t\t\t\tcallback([tiddlerFields]);\n\t\t\t}\n\t\t} else {\n\t\t\t// Check whether this is an encrypted TiddlyWiki file\n\t\t\tvar encryptedJson = $tw.utils.extractEncryptedStoreArea(text);\n\t\t\tif(encryptedJson) {\n\t\t\t\t// If so, attempt to decrypt it with the current password\n\t\t\t\t$tw.utils.decryptStoreAreaInteractive(encryptedJson,function(tiddlers) {\n\t\t\t\t\tcallback(tiddlers);\n\t\t\t\t});\n\t\t\t} else {\n\t\t\t\t// Otherwise, just try to deserialise any tiddlers in the file\n\t\t\t\tcallback(self.deserializeTiddlers(type,text,tiddlerFields));\n\t\t\t}\n\t\t}\n\t};\n\t// Kick off the read\n\tif(isBinary) {\n\t\treader.readAsDataURL(file);\n\t} else {\n\t\treader.readAsText(file);\n\t}\n};\n\n})();\n",
"title": "$:/core/modules/wiki.js",
"type": "application/javascript",
"module-type": "wikimethod"
},
"$:/palettes/Blanca": {
"title": "$:/palettes/Blanca",
"name": "Blanca",
"description": "A clean white palette to let you focus",
"tags": "$:/tags/Palette",
"type": "application/x-tiddler-dictionary",
"text": "alert-background: #ffe476\nalert-border: #b99e2f\nalert-highlight: #881122\nalert-muted-foreground: #b99e2f\nbackground: #ffffff\nblockquote-bar: <<colour muted-foreground>>\ncode-background: #f7f7f9\ncode-border: #e1e1e8\ncode-foreground: #dd1144\ndownload-background: #66cccc\ndownload-foreground: <<colour background>>\ndragger-background: <<colour foreground>>\ndragger-foreground: <<colour background>>\ndropdown-background: <<colour background>>\ndropdown-border: <<colour muted-foreground>>\ndropdown-tab-background-selected: #fff\ndropdown-tab-background: #ececec\ndropzone-background: rgba(0,200,0,0.7)\nexternal-link-background-hover: \nexternal-link-background-visited: \nexternal-link-background: \nexternal-link-foreground-hover: \nexternal-link-foreground-visited: #0000aa\nexternal-link-foreground: #0000ee\nforeground: #333333\nmessage-background: #ecf2ff\nmessage-border: #cfd6e6\nmessage-foreground: #547599\nmodal-backdrop: <<colour foreground>>\nmodal-background: <<colour background>>\nmodal-border: #999999\nmodal-footer-background: #f5f5f5\nmodal-footer-border: #dddddd\nmodal-header-border: #eeeeee\nmuted-foreground: #999999\nnotification-background: #ffffdd\nnotification-border: #999999\npage-background: #ffffff\npre-background: #f5f5f5\npre-border: #cccccc\nprimary: #7897f3\nsidebar-button-foreground: <<colour foreground>>\nsidebar-controls-foreground-hover: #000000\nsidebar-controls-foreground: #ccc\nsidebar-foreground-shadow: rgba(255,255,255, 0.8)\nsidebar-foreground: #acacac\nsidebar-muted-foreground-hover: #444444\nsidebar-muted-foreground: #c0c0c0\nsidebar-tab-background-selected: #ffffff\nsidebar-tab-background: <<colour tab-background>>\nsidebar-tab-border-selected: <<colour tab-border-selected>>\nsidebar-tab-border: <<colour tab-border>>\nsidebar-tab-divider: <<colour tab-divider>>\nsidebar-tab-foreground-selected: \nsidebar-tab-foreground: <<colour tab-foreground>>\nsidebar-tiddler-link-foreground-hover: #444444\nsidebar-tiddler-link-foreground: #7897f3\nstatic-alert-foreground: #aaaaaa\ntab-background-selected: #fffffffff\ntab-background: #eeeeee\ntab-border-selected: #cccccc\ntab-border: #cccccc\ntab-divider: #d8d8d8\ntab-foreground-selected: <<colour tab-foreground>>\ntab-foreground: #666666\ntable-border: #dddddd\ntable-footer-background: #a8a8a8\ntable-header-background: #f0f0f0\ntag-background: #ffeedd\ntag-foreground: #000\ntiddler-background: <<colour background>>\ntiddler-border: #eee\ntiddler-controls-foreground-hover: #888888\ntiddler-controls-foreground-selected: #444444\ntiddler-controls-foreground: #cccccc\ntiddler-editor-background: #f8f8f8\ntiddler-editor-border-image: #ffffff\ntiddler-editor-border: #cccccc\ntiddler-editor-fields-even: #e0e8e0\ntiddler-editor-fields-odd: #f0f4f0\ntiddler-info-background: #f8f8f8\ntiddler-info-border: #dddddd\ntiddler-info-tab-background: #f8f8f8\ntiddler-link-background: <<colour background>>\ntiddler-link-foreground: <<colour primary>>\ntiddler-subtitle-foreground: #c0c0c0\ntiddler-title-foreground: #ff9900\ntoolbar-new-button:\ntoolbar-options-button:\ntoolbar-save-button:\ntoolbar-info-button:\ntoolbar-edit-button:\ntoolbar-close-button:\ntoolbar-delete-button:\ntoolbar-cancel-button:\ntoolbar-done-button:\nuntagged-background: #999999\nvery-muted-foreground: #888888\n"
},
"$:/palettes/Blue": {
"title": "$:/palettes/Blue",
"name": "Blue",
"description": "A blue theme",
"tags": "$:/tags/Palette",
"type": "application/x-tiddler-dictionary",
"text": "alert-background: #ffe476\nalert-border: #b99e2f\nalert-highlight: #881122\nalert-muted-foreground: #b99e2f\nbackground: #fff\nblockquote-bar: <<colour muted-foreground>>\ncode-background: #f7f7f9\ncode-border: #e1e1e8\ncode-foreground: #dd1144\ndownload-background: #34c734\ndownload-foreground: <<colour foreground>>\ndragger-background: <<colour foreground>>\ndragger-foreground: <<colour background>>\ndropdown-background: <<colour background>>\ndropdown-border: <<colour muted-foreground>>\ndropdown-tab-background-selected: #fff\ndropdown-tab-background: #ececec\ndropzone-background: rgba(0,200,0,0.7)\nexternal-link-background-hover: \nexternal-link-background-visited: \nexternal-link-background: \nexternal-link-foreground-hover: \nexternal-link-foreground-visited: #0000aa\nexternal-link-foreground: #0000ee\nforeground: #333353\nmessage-background: #ecf2ff\nmessage-border: #cfd6e6\nmessage-foreground: #547599\nmodal-backdrop: <<colour foreground>>\nmodal-background: <<colour background>>\nmodal-border: #999999\nmodal-footer-background: #f5f5f5\nmodal-footer-border: #dddddd\nmodal-header-border: #eeeeee\nmuted-foreground: #999999\nnotification-background: #ffffdd\nnotification-border: #999999\npage-background: #ddddff\npre-background: #f5f5f5\npre-border: #cccccc\nprimary: #5778d8\nsidebar-button-foreground: <<colour foreground>>\nsidebar-controls-foreground-hover: #000000\nsidebar-controls-foreground: #ffffff\nsidebar-foreground-shadow: rgba(255,255,255, 0.8)\nsidebar-foreground: #acacac\nsidebar-muted-foreground-hover: #444444\nsidebar-muted-foreground: #c0c0c0\nsidebar-tab-background-selected: <<colour page-background>>\nsidebar-tab-background: <<colour tab-background>>\nsidebar-tab-border-selected: <<colour tab-border-selected>>\nsidebar-tab-border: <<colour tab-border>>\nsidebar-tab-divider: <<colour tab-divider>>\nsidebar-tab-foreground-selected: \nsidebar-tab-foreground: <<colour tab-foreground>>\nsidebar-tiddler-link-foreground-hover: #444444\nsidebar-tiddler-link-foreground: #5959c0\nstatic-alert-foreground: #aaaaaa\ntab-background-selected: <<colour background>>\ntab-background: #ccccdd\ntab-border-selected: #ccccdd\ntab-border: #cccccc\ntab-divider: #d8d8d8\ntab-foreground-selected: <<colour tab-foreground>>\ntab-foreground: #666666\ntable-border: #dddddd\ntable-footer-background: #a8a8a8\ntable-header-background: #f0f0f0\ntag-background: #eeeeff\ntag-foreground: #000\ntiddler-background: <<colour background>>\ntiddler-border: <<colour background>>\ntiddler-controls-foreground-hover: #666666\ntiddler-controls-foreground-selected: #444444\ntiddler-controls-foreground: #cccccc\ntiddler-editor-background: #f8f8f8\ntiddler-editor-border-image: #ffffff\ntiddler-editor-border: #cccccc\ntiddler-editor-fields-even: #e0e8e0\ntiddler-editor-fields-odd: #f0f4f0\ntiddler-info-background: #ffffff\ntiddler-info-border: #dddddd\ntiddler-info-tab-background: #ffffff\ntiddler-link-background: <<colour background>>\ntiddler-link-foreground: <<colour primary>>\ntiddler-subtitle-foreground: #c0c0c0\ntiddler-title-foreground: #5959c0\ntoolbar-new-button: #5eb95e\ntoolbar-options-button: rgb(128, 88, 165)\ntoolbar-save-button: #0e90d2\ntoolbar-info-button: #0e90d2\ntoolbar-edit-button: rgb(243, 123, 29)\ntoolbar-close-button: #dd514c\ntoolbar-delete-button: #dd514c\ntoolbar-cancel-button: rgb(243, 123, 29)\ntoolbar-done-button: #5eb95e\nuntagged-background: #999999\nvery-muted-foreground: #888888\n"
},
"$:/palettes/Contrast": {
"title": "$:/palettes/Contrast",
"name": "Contrast",
"description": "High contrast and unambiguous",
"tags": "$:/tags/Palette",
"type": "application/x-tiddler-dictionary",
"text": "alert-background: #ffe476\nalert-border: #b99e2f\nalert-highlight: #881122\nalert-muted-foreground: #b99e2f\nbackground: #ffffff\nblockquote-bar: <<colour muted-foreground>>\ncode-background: #f7f7f9\ncode-border: #e1e1e8\ncode-foreground: #dd1144\ndownload-background: #34c734\ndownload-foreground: <<colour background>>\ndragger-background: <<colour foreground>>\ndragger-foreground: <<colour background>>\ndropdown-background: <<colour background>>\ndropdown-border: <<colour muted-foreground>>\ndropdown-tab-background-selected: #fff\ndropdown-tab-background: #ececec\ndropzone-background: rgba(0,200,0,0.7)\nexternal-link-background-hover: \nexternal-link-background-visited: \nexternal-link-background: \nexternal-link-foreground-hover: \nexternal-link-foreground-visited: #0000aa\nexternal-link-foreground: #0000ee\nforeground: #333333\nmessage-background: #ecf2ff\nmessage-border: #cfd6e6\nmessage-foreground: #547599\nmodal-backdrop: <<colour foreground>>\nmodal-background: <<colour background>>\nmodal-border: #999999\nmodal-footer-background: #f5f5f5\nmodal-footer-border: #dddddd\nmodal-header-border: #eeeeee\nmuted-foreground: #999999\nnotification-background: #ffffdd\nnotification-border: #999999\npage-background: #000000\npre-background: #f5f5f5\npre-border: #cccccc\nprimary: #5778d8\nsidebar-button-foreground: <<colour foreground>>\nsidebar-controls-foreground-hover: #000000\nsidebar-controls-foreground: #ffffff\nsidebar-foreground-shadow: rgba(255,0,0, 0.5)\nsidebar-foreground: #ffffff\nsidebar-muted-foreground-hover: #444444\nsidebar-muted-foreground: #c0c0c0\nsidebar-tab-background-selected: #ececec\nsidebar-tab-background: <<colour tab-background>>\nsidebar-tab-border-selected: <<colour tab-border-selected>>\nsidebar-tab-border: <<colour tab-border>>\nsidebar-tab-divider: <<colour tab-divider>>\nsidebar-tab-foreground-selected: \nsidebar-tab-foreground: <<colour tab-foreground>>\nsidebar-tiddler-link-foreground-hover: #444444\nsidebar-tiddler-link-foreground: #999999\nstatic-alert-foreground: #aaaaaa\ntab-background-selected: #ffffff\ntab-background: #d8d8d8\ntab-border-selected: #d8d8d8\ntab-border: #cccccc\ntab-divider: #d8d8d8\ntab-foreground-selected: <<colour tab-foreground>>\ntab-foreground: #666666\ntable-border: #dddddd\ntable-footer-background: #a8a8a8\ntable-header-background: #f0f0f0\ntag-background: #d5ad34\ntag-foreground: #ffffff\ntiddler-background: <<colour background>>\ntiddler-border: <<colour background>>\ntiddler-controls-foreground-hover: #888888\ntiddler-controls-foreground-selected: #444444\ntiddler-controls-foreground: #cccccc\ntiddler-editor-background: #f8f8f8\ntiddler-editor-border-image: #ffffff\ntiddler-editor-border: #cccccc\ntiddler-editor-fields-even: #e0e8e0\ntiddler-editor-fields-odd: #f0f4f0\ntiddler-info-background: #f8f8f8\ntiddler-info-border: #dddddd\ntiddler-info-tab-background: #f8f8f8\ntiddler-link-background: <<colour background>>\ntiddler-link-foreground: <<colour primary>>\ntiddler-subtitle-foreground: #c0c0c0\ntiddler-title-foreground: #182955\ntoolbar-new-button:\ntoolbar-options-button:\ntoolbar-save-button:\ntoolbar-info-button:\ntoolbar-edit-button:\ntoolbar-close-button:\ntoolbar-delete-button:\ntoolbar-cancel-button:\ntoolbar-done-button:\nuntagged-background: #999999\nvery-muted-foreground: #888888\n"
},
"$:/palettes/Rocker": {
"title": "$:/palettes/Rocker",
"name": "Rocker",
"description": "A dark theme",
"tags": "$:/tags/Palette",
"type": "application/x-tiddler-dictionary",
"text": "alert-background: #ffe476\nalert-border: #b99e2f\nalert-highlight: #881122\nalert-muted-foreground: #b99e2f\nbackground: #ffffff\nblockquote-bar: <<colour muted-foreground>>\ncode-background: #f7f7f9\ncode-border: #e1e1e8\ncode-foreground: #dd1144\ndownload-background: #34c734\ndownload-foreground: <<colour background>>\ndragger-background: <<colour foreground>>\ndragger-foreground: <<colour background>>\ndropdown-background: <<colour background>>\ndropdown-border: <<colour muted-foreground>>\ndropdown-tab-background-selected: #fff\ndropdown-tab-background: #ececec\ndropzone-background: rgba(0,200,0,0.7)\nexternal-link-background-hover: \nexternal-link-background-visited: \nexternal-link-background: \nexternal-link-foreground-hover: \nexternal-link-foreground-visited: #0000aa\nexternal-link-foreground: #0000ee\nforeground: #333333\nmessage-background: #ecf2ff\nmessage-border: #cfd6e6\nmessage-foreground: #547599\nmodal-backdrop: <<colour foreground>>\nmodal-background: <<colour background>>\nmodal-border: #999999\nmodal-footer-background: #f5f5f5\nmodal-footer-border: #dddddd\nmodal-header-border: #eeeeee\nmuted-foreground: #999999\nnotification-background: #ffffdd\nnotification-border: #999999\npage-background: #000\npre-background: #f5f5f5\npre-border: #cccccc\nprimary: #cc0000\nsidebar-button-foreground: <<colour foreground>>\nsidebar-controls-foreground-hover: #000000\nsidebar-controls-foreground: #ffffff\nsidebar-foreground-shadow: rgba(255,255,255, 0.0)\nsidebar-foreground: #acacac\nsidebar-muted-foreground-hover: #444444\nsidebar-muted-foreground: #c0c0c0\nsidebar-tab-background-selected: #000\nsidebar-tab-background: <<colour tab-background>>\nsidebar-tab-border-selected: <<colour tab-border-selected>>\nsidebar-tab-border: <<colour tab-border>>\nsidebar-tab-divider: <<colour tab-divider>>\nsidebar-tab-foreground-selected: \nsidebar-tab-foreground: <<colour tab-foreground>>\nsidebar-tiddler-link-foreground-hover: #ffbb99\nsidebar-tiddler-link-foreground: #cc0000\nstatic-alert-foreground: #aaaaaa\ntab-background-selected: #ffffff\ntab-background: #d8d8d8\ntab-border-selected: #d8d8d8\ntab-border: #cccccc\ntab-divider: #d8d8d8\ntab-foreground-selected: <<colour tab-foreground>>\ntab-foreground: #666666\ntable-border: #dddddd\ntable-footer-background: #a8a8a8\ntable-header-background: #f0f0f0\ntag-background: #ffbb99\ntag-foreground: #000\ntiddler-background: <<colour background>>\ntiddler-border: <<colour background>>\ntiddler-controls-foreground-hover: #888888\ntiddler-controls-foreground-selected: #444444\ntiddler-controls-foreground: #cccccc\ntiddler-editor-background: #f8f8f8\ntiddler-editor-border-image: #ffffff\ntiddler-editor-border: #cccccc\ntiddler-editor-fields-even: #e0e8e0\ntiddler-editor-fields-odd: #f0f4f0\ntiddler-info-background: #f8f8f8\ntiddler-info-border: #dddddd\ntiddler-info-tab-background: #f8f8f8\ntiddler-link-background: <<colour background>>\ntiddler-link-foreground: <<colour primary>>\ntiddler-subtitle-foreground: #c0c0c0\ntiddler-title-foreground: #cc0000\ntoolbar-new-button:\ntoolbar-options-button:\ntoolbar-save-button:\ntoolbar-info-button:\ntoolbar-edit-button:\ntoolbar-close-button:\ntoolbar-delete-button:\ntoolbar-cancel-button:\ntoolbar-done-button:\nuntagged-background: #999999\nvery-muted-foreground: #888888\n"
},
"$:/palettes/Vanilla": {
"title": "$:/palettes/Vanilla",
"name": "Vanilla",
"description": "Pale and unobtrusive",
"tags": "$:/tags/Palette",
"type": "application/x-tiddler-dictionary",
"text": "alert-background: #ffe476\nalert-border: #b99e2f\nalert-highlight: #881122\nalert-muted-foreground: #b99e2f\nbackground: #ffffff\nblockquote-bar: <<colour muted-foreground>>\ncode-background: #f7f7f9\ncode-border: #e1e1e8\ncode-foreground: #dd1144\ndownload-background: #34c734\ndownload-foreground: <<colour background>>\ndragger-background: <<colour foreground>>\ndragger-foreground: <<colour background>>\ndropdown-background: <<colour background>>\ndropdown-border: <<colour muted-foreground>>\ndropdown-tab-background-selected: #fff\ndropdown-tab-background: #ececec\ndropzone-background: rgba(0,200,0,0.7)\nexternal-link-background-hover: \nexternal-link-background-visited: \nexternal-link-background: \nexternal-link-foreground-hover: \nexternal-link-foreground-visited: #0000aa\nexternal-link-foreground: #0000ee\nforeground: #333333\nmessage-background: #ecf2ff\nmessage-border: #cfd6e6\nmessage-foreground: #547599\nmodal-backdrop: <<colour foreground>>\nmodal-background: <<colour background>>\nmodal-border: #999999\nmodal-footer-background: #f5f5f5\nmodal-footer-border: #dddddd\nmodal-header-border: #eeeeee\nmuted-foreground: #bbb\nnotification-background: #ffffdd\nnotification-border: #999999\npage-background: #ececec\npre-background: #f5f5f5\npre-border: #cccccc\nprimary: #5778d8\nsidebar-button-foreground: <<colour foreground>>\nsidebar-controls-foreground-hover: #000000\nsidebar-controls-foreground: #ffffff\nsidebar-foreground-shadow: rgba(255,255,255, 0.8)\nsidebar-foreground: #acacac\nsidebar-muted-foreground-hover: #444444\nsidebar-muted-foreground: #c0c0c0\nsidebar-tab-background-selected: #ececec\nsidebar-tab-background: <<colour tab-background>>\nsidebar-tab-border-selected: <<colour tab-border-selected>>\nsidebar-tab-border: <<colour tab-border>>\nsidebar-tab-divider: #e4e4e4\nsidebar-tab-foreground-selected: \nsidebar-tab-foreground: <<colour tab-foreground>>\nsidebar-tiddler-link-foreground-hover: #444444\nsidebar-tiddler-link-foreground: #999999\nstatic-alert-foreground: #aaaaaa\ntab-background-selected: #ffffff\ntab-background: #d8d8d8\ntab-border-selected: #d8d8d8\ntab-border: #cccccc\ntab-divider: #d8d8d8\ntab-foreground-selected: <<colour tab-foreground>>\ntab-foreground: #666666\ntable-border: #dddddd\ntable-footer-background: #a8a8a8\ntable-header-background: #f0f0f0\ntag-background: #d5ad34\ntag-foreground: #ffffff\ntiddler-background: <<colour background>>\ntiddler-border: <<colour background>>\ntiddler-controls-foreground-hover: #888888\ntiddler-controls-foreground-selected: #444444\ntiddler-controls-foreground: #cccccc\ntiddler-editor-background: #f8f8f8\ntiddler-editor-border-image: #ffffff\ntiddler-editor-border: #cccccc\ntiddler-editor-fields-even: #e0e8e0\ntiddler-editor-fields-odd: #f0f4f0\ntiddler-info-background: #f8f8f8\ntiddler-info-border: #dddddd\ntiddler-info-tab-background: #f8f8f8\ntiddler-link-background: <<colour background>>\ntiddler-link-foreground: <<colour primary>>\ntiddler-subtitle-foreground: #c0c0c0\ntiddler-title-foreground: #182955\ntoolbar-new-button:\ntoolbar-options-button:\ntoolbar-save-button:\ntoolbar-info-button:\ntoolbar-edit-button:\ntoolbar-close-button:\ntoolbar-delete-button:\ntoolbar-cancel-button:\ntoolbar-done-button:\nuntagged-background: #999999\nvery-muted-foreground: #888888\n"
},
"$:/core/templates/MOTW.html": {
"title": "$:/core/templates/MOTW.html",
"text": "\\rules only filteredtranscludeinline transcludeinline entity\n<!-- The following comment is called a MOTW comment and is necessary for the TiddlyIE Internet Explorer extension -->\n<!-- saved from url=(0021)http://tiddlywiki.com --> "
},
"$:/core/templates/alltiddlers.content": {
"title": "$:/core/templates/alltiddlers.content",
"text": "{{{ [!is[system]sort[title]] ||$:/core/templates/static-tiddler}}}"
},
"$:/core/templates/alltiddlers.template.html": {
"title": "$:/core/templates/alltiddlers.template.html",
"type": "text/vnd.tiddlywiki-html",
"text": "\\define tw-wikilink-template() #$uri_encoded$\n\\rules only filteredtranscludeinline transcludeinline\n<!doctype html>\n<html>\n<head>\n<meta http-equiv=\"Content-Type\" content=\"text/html;charset=utf-8\" />\n<meta name=\"generator\" content=\"TiddlyWiki\" />\n<meta name=\"tiddlywiki-version\" content=\"{{$:/core/templates/version}}\" />\n<meta name=\"format-detection\" content=\"telephone=no\">\n<link id=\"faviconLink\" rel=\"shortcut icon\" href=\"favicon.ico\">\n<title>{{$:/core/wiki/title}}</title>\n<div id=\"styleArea\">\n{{$:/boot/boot.css||$:/core/templates/css-tiddler}}\n</div>\n<style type=\"text/css\">\n{{$:/core/ui/PageStylesheet||$:/core/templates/wikified-tiddler}}\n</style>\n</head>\n<body class=\"tw-body\">\n{{$:/StaticBanner||$:/core/templates/html-tiddler}}\n<section class=\"story-river\">\n{{$:/core/templates/alltiddlers.content||$:/core/templates/html-tiddler}}\n</section>\n</body>\n</html>\n"
},
"$:/core/templates/css-tiddler": {
"title": "$:/core/templates/css-tiddler",
"text": "<!--\n\nThis template is used for saving CSS tiddlers as a style tag with data attributes representing the tiddler fields.\n\n-->`<style`<$fields template=' data-tiddler-$name$=\"$encoded_value$\"'></$fields>` type=\"text/css\">`<$view field=\"text\" format=\"text\" />`</style>`"
},
"$:/core/templates/html-div-tiddler": {
"title": "$:/core/templates/html-div-tiddler",
"text": "<!--\n\nThis template is used for saving tiddlers as an HTML DIV tag with attributes representing the tiddler fields.\n\n-->`<div`<$fields template=' $name$=\"$encoded_value$\"'></$fields>`>\n<pre>`<$view field=\"text\" format=\"htmlencoded\" />`</pre>\n</div>`\n"
},
"$:/core/templates/html-tiddler": {
"title": "$:/core/templates/html-tiddler",
"text": "<!--\n\nThis template is used for saving tiddlers as raw HTML\n\n--><$view field=\"text\" format=\"htmlwikified\" />"
},
"$:/core/templates/javascript-tiddler": {
"title": "$:/core/templates/javascript-tiddler",
"text": "<!--\n\nThis template is used for saving JavaScript tiddlers as a script tag with data attributes representing the tiddler fields.\n\n-->`<script`<$fields template=' data-tiddler-$name$=\"$encoded_value$\"'></$fields>` type=\"text/javascript\">`<$view field=\"text\" format=\"text\" />`</script>`"
},
"$:/core/templates/module-tiddler": {
"title": "$:/core/templates/module-tiddler",
"text": "<!--\n\nThis template is used for saving JavaScript tiddlers as a script tag with data attributes representing the tiddler fields. The body of the tiddler is wrapped in a call to the `$tw.modules.define` function in order to define the body of the tiddler as a module\n\n-->`<script`<$fields template=' data-tiddler-$name$=\"$encoded_value$\"'></$fields>` type=\"text/javascript\" data-module=\"yes\">$tw.modules.define(\"`<$view field=\"title\" format=\"jsencoded\" />`\",\"`<$view field=\"module-type\" format=\"jsencoded\" />`\",function(module,exports,require) {`<$view field=\"text\" format=\"text\" />`});\n</script>`"
},
"$:/core/templates/plain-text-tiddler": {
"title": "$:/core/templates/plain-text-tiddler",
"text": "<$view field=\"text\" format=\"text\" />"
},
"$:/core/save/all": {
"title": "$:/core/save/all",
"text": "\\define saveTiddlerFilter()\n[is[tiddler]] -[[$:/boot/boot.css]] -[type[application/javascript]library[yes]] -[[$:/boot/boot.js]] -[[$:/boot/bootprefix.js]] +[sort[title]]\n\\end\n{{$:/core/templates/tiddlywiki5.html}}\n"
},
"$:/core/save/empty": {
"title": "$:/core/save/empty",
"text": "\\define saveTiddlerFilter()\n[is[system]] -[[$:/boot/boot.css]] -[type[application/javascript]library[yes]] -[[$:/boot/boot.js]] -[[$:/boot/bootprefix.js]] +[sort[title]]\n\\end\n{{$:/core/templates/tiddlywiki5.html}}\n"
},
"$:/core/save/lazy-images": {
"title": "$:/core/save/lazy-images",
"text": "\\define saveTiddlerFilter()\n[is[tiddler]] -[[$:/boot/boot.css]] -[type[application/javascript]library[yes]] -[[$:/boot/boot.js]] -[[$:/boot/bootprefix.js]] -[!is[system]is[image]] +[sort[title]] \n\\end\n{{$:/core/templates/tiddlywiki5.html}}\n"
},
"$:/core/templates/split-recipe": {
"title": "$:/core/templates/split-recipe",
"text": "<$list filter=\"[!is[system]]\">\ntiddler: <$view field=\"title\" format=\"urlencoded\"/>.tid\n</$list>\n"
},
"$:/core/templates/static-tiddler": {
"title": "$:/core/templates/static-tiddler",
"text": "<a name=<<currentTiddler>>>\n<$transclude tiddler=\"$:/core/ui/ViewTemplate\"/>\n</a>"
},
"$:/core/templates/static.area": {
"title": "$:/core/templates/static.area",
"text": "<$reveal type=\"nomatch\" state=\"$:/isEncrypted\" text=\"yes\">\n{{$:/core/templates/static.content||$:/core/templates/html-tiddler}}\n</$reveal>\n<$reveal type=\"match\" state=\"$:/isEncrypted\" text=\"yes\">\nThis file contains an encrypted ~TiddlyWiki. Enable ~JavaScript and enter the decryption password when prompted.\n</$reveal>\n"
},
"$:/core/templates/static.content": {
"title": "$:/core/templates/static.content",
"type": "text/vnd.tiddlywiki",
"text": "<!-- For Google, and people without JavaScript-->\nThis [[TiddlyWiki|http://tiddlywiki.com]] contains the following tiddlers:\n\n<ul>\n<$list filter=<<saveTiddlerFilter>>>\n<li><$view field=\"title\" format=\"text\"></$view></li>\n</$list>\n</ul>\n"
},
"$:/core/templates/static.template.css": {
"title": "$:/core/templates/static.template.css",
"text": "{{$:/boot/boot.css||$:/core/templates/plain-text-tiddler}}\n\n{{$:/core/ui/PageStylesheet||$:/core/templates/wikified-tiddler}}\n"
},
"$:/core/templates/static.template.html": {
"title": "$:/core/templates/static.template.html",
"type": "text/vnd.tiddlywiki-html",
"text": "\\define tw-wikilink-template() static/$uri_doubleencoded$.html\n\\rules only filteredtranscludeinline transcludeinline\n<!doctype html>\n<html>\n<head>\n<meta http-equiv=\"Content-Type\" content=\"text/html;charset=utf-8\" />\n<meta name=\"generator\" content=\"TiddlyWiki\" />\n<meta name=\"tiddlywiki-version\" content=\"{{$:/core/templates/version}}\" />\n<meta name=\"format-detection\" content=\"telephone=no\">\n<link id=\"faviconLink\" rel=\"shortcut icon\" href=\"favicon.ico\">\n<title>{{$:/core/wiki/title}}</title>\n<div id=\"styleArea\">\n{{$:/boot/boot.css||$:/core/templates/css-tiddler}}\n</div>\n<style type=\"text/css\">\n{{$:/core/ui/PageStylesheet||$:/core/templates/wikified-tiddler}}\n</style>\n</head>\n<body class=\"tw-body\">\n{{$:/StaticBanner||$:/core/templates/html-tiddler}}\n{{$:/core/ui/PageMacros||$:/core/templates/html-tiddler}}\n</body>\n</html>\n"
},
"$:/core/templates/static.tiddler.html": {
"title": "$:/core/templates/static.tiddler.html",
"text": "\\define tw-wikilink-template() $uri_doubleencoded$.html\n`<!doctype html>\n<html>\n<head>\n<meta http-equiv=\"Content-Type\" content=\"text/html;charset=utf-8\" />\n<meta name=\"generator\" content=\"TiddlyWiki\" />\n<meta name=\"tiddlywiki-version\" content=\"`{{$:/core/templates/version}}`\" />\n<meta name=\"format-detection\" content=\"telephone=no\">\n<link id=\"faviconLink\" rel=\"shortcut icon\" href=\"favicon.ico\">\n<link rel=\"stylesheet\" href=\"static.css\">\n<title>`{{$:/core/wiki/title}}`</title>\n</head>\n<body class=\"tw-body\">\n`{{$:/StaticBanner||$:/core/templates/html-tiddler}}`\n<section class=\"story-river\">\n`<$view tiddler=\"$:/core/ui/ViewTemplate\" format=\"htmlwikified\"/>`\n</section>\n</body>\n</html>\n`"
},
"$:/core/templates/store.area.template.html": {
"title": "$:/core/templates/store.area.template.html",
"text": "<$reveal type=\"nomatch\" state=\"$:/isEncrypted\" text=\"yes\">\n`<div id=\"storeArea\" style=\"display:none;\">`\n<$list filter=<<saveTiddlerFilter>> template=\"$:/core/templates/html-div-tiddler\"/>\n`</div>`\n</$reveal>\n<$reveal type=\"match\" state=\"$:/isEncrypted\" text=\"yes\">\n`<!--~~ Encrypted tiddlers ~~-->`\n`<pre id=\"encryptedStoreArea\" type=\"text/plain\" style=\"display:none;\">`\n<$encrypt filter=<<saveTiddlerFilter>>/>\n`</pre>`\n</$reveal>"
},
"$:/core/templates/tid-tiddler": {
"title": "$:/core/templates/tid-tiddler",
"text": "<!--\n\nThis template is used for saving tiddlers in TiddlyWeb *.tid format\n\n--><$fields exclude='text bag' template='$name$: $value$\n'></$fields>`\n`<$view field=\"text\" format=\"text\" />"
},
"$:/core/templates/tiddler-metadata": {
"title": "$:/core/templates/tiddler-metadata",
"text": "<!--\n\nThis template is used for saving tiddler metadata *.meta files\n\n--><$fields exclude='text bag' template='$name$: $value$\n'></$fields>"
},
"$:/core/templates/tiddlywiki5.html": {
"title": "$:/core/templates/tiddlywiki5.html",
"text": "\\rules only filteredtranscludeinline transcludeinline\n<!doctype html>\n{{$:/core/templates/MOTW.html}}<html>\n<head>\n<meta http-equiv=\"X-UA-Compatible\" content=\"IE=edge\" />\t\t<!-- Force IE standards mode for Intranet and HTA - should be the first meta -->\n<meta http-equiv=\"Content-Type\" content=\"text/html;charset=utf-8\" />\n<meta name=\"application-name\" content=\"TiddlyWiki\" />\n<meta name=\"generator\" content=\"TiddlyWiki\" />\n<meta name=\"tiddlywiki-version\" content=\"{{$:/core/templates/version}}\" />\n<meta name=\"viewport\" content=\"width=device-width, initial-scale=1.0\" />\n<meta name=\"apple-mobile-web-app-capable\" content=\"yes\" />\n<meta name=\"apple-mobile-web-app-status-bar-style\" content=\"black-translucent\" />\n<meta name=\"format-detection\" content=\"telephone=no\" />\n<meta name=\"copyright\" content=\"{{$:/core/copyright.txt}}\" />\n<link id=\"faviconLink\" rel=\"shortcut icon\" href=\"favicon.ico\">\n<title>{{$:/core/wiki/title}}</title>\n<!--~~ This is a Tiddlywiki file. The points of interest in the file are marked with this pattern ~~-->\n\n<!--~~ Raw markup ~~-->\n{{{ [tag[$:/core/wiki/rawmarkup]] ||$:/core/templates/plain-text-tiddler}}}\n</head>\n<body class=\"tw-body\">\n<!--~~ Static styles ~~-->\n<div id=\"styleArea\">\n{{$:/boot/boot.css||$:/core/templates/css-tiddler}}\n</div>\n<!--~~ Static content for Google and browsers without JavaScript ~~-->\n<noscript>\n<div id=\"splashArea\">\n{{$:/core/templates/static.area}}\n</div>\n</noscript>\n<!--~~ Ordinary tiddlers ~~-->\n{{$:/core/templates/store.area.template.html}}\n<!--~~ Library modules ~~-->\n<div id=\"libraryModules\" style=\"display:none;\">\n{{{ [is[system]type[application/javascript]library[yes]] ||$:/core/templates/javascript-tiddler}}}\n</div>\n<!--~~ Boot kernel prologue ~~-->\n<div id=\"bootKernelPrefix\" style=\"display:none;\">\n{{ $:/boot/bootprefix.js ||$:/core/templates/javascript-tiddler}}\n</div>\n<!--~~ Boot kernel ~~-->\n<div id=\"bootKernel\" style=\"display:none;\">\n{{ $:/boot/boot.js ||$:/core/templates/javascript-tiddler}}\n</div>\n</body>\n</html>\n"
},
"$:/core/templates/version": {
"title": "$:/core/templates/version",
"text": "<<version>>"
},
"$:/core/templates/wikified-tiddler": {
"title": "$:/core/templates/wikified-tiddler",
"text": "<$transclude />"
},
"$:/core/ui/AdvancedSearch/Filter": {
"title": "$:/core/ui/AdvancedSearch/Filter",
"tags": "$:/tags/AdvancedSearch",
"caption": "{{$:/language/Search/Filter/Caption}}",
"text": "\\define lingo-base() $:/language/Search/\n<$linkcatcher to=\"$:/temp/advancedsearch\">\n\n<<lingo Filter/Hint>>\n\n<div class=\"tw-search tw-advanced-search\"><$edit-text tiddler=\"$:/temp/advancedsearch\" type=\"search\" tag=\"input\"/> <$button popup=<<qualify \"$:/state/filterDropdown\">> class=\"btn-invisible\">{{$:/core/images/down-arrow}}</$button> <$reveal state=\"$:/temp/advancedsearch\" type=\"nomatch\" text=\"\"> <$link to=\"\" class=\"btn-invisible\">{{$:/core/images/close-button}}</$link></$reveal></div>\n\n<div class=\"tw-block-dropdown-wrapper\">\n<$reveal state=<<qualify \"$:/state/filterDropdown\">> type=\"nomatch\" text=\"\" default=\"\">\n<div class=\"tw-block-dropdown tw-edit-type-dropdown\">\n<$list filter=\"[all[shadows+tiddlers]tag[$:/tags/Filter]]\"><$link to={{!!filter}}><$transclude field=\"description\"/></$link>\n</$list>\n</div>\n</$reveal>\n</div>\n\n</$linkcatcher>\n\n<$reveal state=\"$:/temp/advancedsearch\" type=\"nomatch\" text=\"\">\n<div class=\"tw-search-results\">\n<<lingo Advanced/Matches>>\n<$list filter={{$:/temp/advancedsearch}} template=\"$:/core/ui/ListItemTemplate\"/>\n</div>\n</$reveal>\n"
},
"$:/core/ui/AdvancedSearch/Shadows": {
"title": "$:/core/ui/AdvancedSearch/Shadows",
"tags": "$:/tags/AdvancedSearch",
"caption": "{{$:/language/Search/Shadows/Caption}}",
"text": "\\define lingo-base() $:/language/Search/\n<$linkcatcher to=\"$:/temp/advancedsearch\">\n\n<<lingo Shadows/Hint>>\n\n<div class=\"tw-search\"><$edit-text tiddler=\"$:/temp/advancedsearch\" type=\"search\" tag=\"input\"/><$reveal state=\"$:/temp/advancedsearch\" type=\"nomatch\" text=\"\"> <$link to=\"\" class=\"btn-invisible\">{{$:/core/images/close-button}}</$link></$reveal></div>\n\n</$linkcatcher>\n\n<$reveal state=\"$:/temp/advancedsearch\" type=\"nomatch\" text=\"\">\n\n<div class=\"tw-search-results\">\n\n<<lingo Advanced/Matches>>\n\n<$list filter=\"[all[shadows]search{$:/temp/advancedsearch}sort[title]limit[250]]\" template=\"$:/core/ui/ListItemTemplate\"/>\n\n</div>\n\n</$reveal>\n\n<$reveal state=\"$:/temp/advancedsearch\" type=\"match\" text=\"\">\n\n</$reveal>\n"
},
"$:/core/ui/AdvancedSearch/System": {
"title": "$:/core/ui/AdvancedSearch/System",
"tags": "$:/tags/AdvancedSearch",
"caption": "{{$:/language/Search/System/Caption}}",
"text": "\\define lingo-base() $:/language/Search/\n<$linkcatcher to=\"$:/temp/advancedsearch\">\n\n<<lingo System/Hint>>\n\n<div class=\"tw-search\"><$edit-text tiddler=\"$:/temp/advancedsearch\" type=\"search\" tag=\"input\"/><$reveal state=\"$:/temp/advancedsearch\" type=\"nomatch\" text=\"\"> <$link to=\"\" class=\"btn-invisible\">{{$:/core/images/close-button}}</$link></$reveal></div>\n\n</$linkcatcher>\n\n<$reveal state=\"$:/temp/advancedsearch\" type=\"nomatch\" text=\"\">\n\n<div class=\"tw-search-results\">\n\n<<lingo Advanced/Matches>>\n\n<$list filter=\"[is[system]search{$:/temp/advancedsearch}sort[title]limit[250]]\" template=\"$:/core/ui/ListItemTemplate\"/>\n\n</div>\n\n</$reveal>\n\n<$reveal state=\"$:/temp/advancedsearch\" type=\"match\" text=\"\">\n\n</$reveal>\n"
},
"$:/AdvancedSearch": {
"title": "$:/AdvancedSearch",
"text": "<div class=\"tw-advanced-search\">\n<<tabs \"[all[shadows+tiddlers]tag[$:/tags/AdvancedSearch]!has[draft.of]]\" \"$:/core/ui/AdvancedSearch/System\">>\n</div>\n"
},
"$:/core/ui/AlertTemplate": {
"title": "$:/core/ui/AlertTemplate",
"text": "<div class=\"tw-alert\">\n<div class=\"tw-alert-toolbar\">\n<$button message=\"tw-delete-tiddler\" class=\"btn-invisible\">\n{{$:/core/images/delete-button}}</$button>\n</div>\n<div class=\"tw-alert-subtitle\">\n<$view field=\"component\"/> - <$view field=\"modified\" format=\"date\" template=\"0hh:0mm:0ss DD MM YYYY\"/> <$reveal type=\"nomatch\" state=\"!!count\" text=\"\"><span class=\"tw-alert-highlight\">(count: <$view field=\"count\"/>)</span></$reveal>\n</div>\n<div class=\"tw-alert-body\">\n\n<$transclude/>\n\n</div>\n</div>\n"
},
"$:/core/ui/ControlPanel/Advanced/LoadedModules": {
"title": "$:/core/ui/ControlPanel/Advanced/LoadedModules",
"tags": "$:/tags/ControlPanel/Advanced",
"caption": "{{$:/language/ControlPanel/Advanced/LoadedModules/Caption}}",
"text": "\\define lingo-base() $:/language/ControlPanel/Advanced/\n<<lingo LoadedModules/Hint>>\n\n{{$:/snippets/modules}}\n"
},
"$:/core/ui/ControlPanel/Advanced/TiddlerFields": {
"title": "$:/core/ui/ControlPanel/Advanced/TiddlerFields",
"tags": "$:/tags/ControlPanel/Advanced",
"caption": "{{$:/language/ControlPanel/Advanced/TiddlerFields/Caption}}",
"text": "\\define lingo-base() $:/language/ControlPanel/Advanced/\n\n<<lingo TiddlerFields/Hint>>\n\n{{$:/snippets/allfields}}"
},
"$:/core/ui/ControlPanel/Advanced": {
"title": "$:/core/ui/ControlPanel/Advanced",
"tags": "$:/tags/ControlPanel",
"caption": "{{$:/language/ControlPanel/Advanced/Caption}}",
"text": "{{$:/language/ControlPanel/Advanced/Hint}}\n\n<div class=\"tw-control-panel\">\n<<tabs \"[all[shadows+tiddlers]tag[$:/tags/ControlPanel/Advanced]!has[draft.of]]\" \"$:/core/ui/ControlPanel/Advanced/TiddlerFields\">>\n</div>\n"
},
"$:/core/ui/ControlPanel/Appearance/Palette": {
"title": "$:/core/ui/ControlPanel/Appearance/Palette",
"tags": "$:/tags/ControlPanel/Appearance",
"caption": "{{$:/language/ControlPanel/Appearance/Palette/Caption}}",
"text": "\\define lingo-base() $:/language/ControlPanel/Appearance/Palette/\n\n{{$:/snippets/paletteswitcher}}\n\n<$reveal type=\"nomatch\" state=\"$:/state/ShowPaletteEditor\" text=\"yes\">\n\n<$button set=\"$:/state/ShowPaletteEditor\" setTo=\"yes\"><<lingo ShowEditor/Caption>></$button>\n\n</$reveal>\n\n<$reveal type=\"match\" state=\"$:/state/ShowPaletteEditor\" text=\"yes\">\n\n<$button set=\"$:/state/ShowPaletteEditor\" setTo=\"no\"><<lingo HideEditor/Caption>></$button>\n{{$:/snippets/paletteeditor}}\n\n</$reveal>\n\n"
},
"$:/core/ui/ControlPanel/Appearance/StoryView": {
"title": "$:/core/ui/ControlPanel/Appearance/StoryView",
"tags": "$:/tags/ControlPanel/Appearance",
"caption": "{{$:/language/ControlPanel/Appearance/StoryView/Caption}}",
"text": "{{$:/snippets/viewswitcher}}\n"
},
"$:/core/ui/ControlPanel/Appearance/Theme": {
"title": "$:/core/ui/ControlPanel/Appearance/Theme",
"tags": "$:/tags/ControlPanel/Appearance",
"caption": "{{$:/language/ControlPanel/Appearance/Theme/Caption}}",
"text": "{{$:/snippets/themeswitcher}}\n"
},
"$:/core/ui/ControlPanel/Appearance": {
"title": "$:/core/ui/ControlPanel/Appearance",
"tags": "$:/tags/ControlPanel",
"caption": "{{$:/language/ControlPanel/Appearance/Caption}}",
"text": "{{$:/language/ControlPanel/Appearance/Hint}}\n\n<div class=\"tw-control-panel\">\n<<tabs \"[all[shadows+tiddlers]tag[$:/tags/ControlPanel/Appearance]!has[draft.of]]\" \"$:/core/ui/ControlPanel/Appearance/Theme\">>\n</div>\n"
},
"$:/core/ui/ControlPanel/Basics": {
"title": "$:/core/ui/ControlPanel/Basics",
"tags": "$:/tags/ControlPanel",
"caption": "{{$:/language/ControlPanel/Basics/Caption}}",
"text": "\\define lingo-base() $:/language/ControlPanel/Basics/\n|<<lingo Version/Prompt>> |''<<version>>'' |\n|<$link to=\"$:/SiteTitle\"><<lingo Title/Prompt>></$link> |<$edit-text tiddler=\"$:/SiteTitle\" default=\"\" tag=\"input\"/> |\n|<$link to=\"$:/SiteSubtitle\"><<lingo Subtitle/Prompt>></$link> |<$edit-text tiddler=\"$:/SiteSubtitle\" default=\"\" tag=\"input\"/> |\n|<$link to=\"$:/status/UserName\"><<lingo Username/Prompt>></$link> |<$edit-text tiddler=\"$:/status/UserName\" default=\"\" tag=\"input\"/> |\n|<$link to=\"$:/config/AnimationDuration\"><<lingo AnimDuration/Prompt>></$link> |<$edit-text tiddler=\"$:/config/AnimationDuration\" default=\"\" tag=\"input\"/> |\n|<$link to=\"$:/DefaultTiddlers\"><<lingo DefaultTiddlers/Prompt>></$link> |<<lingo DefaultTiddlers/TopHint>><br> <$edit-text tag=\"textarea\" tiddler=\"$:/DefaultTiddlers\"/><br>//<<lingo DefaultTiddlers/BottomHint>>// |\n|<<lingo Language/Prompt>> |{{$:/snippets/minilanguageswitcher}} |\n|<<lingo Tiddlers/Prompt>> |''<$count filter=\"[!is[system]]\"/>'' |\n|<<lingo Tags/Prompt>> |''<$count filter=\"[tags[]]\"/>'' |\n|<<lingo SystemTiddlers/Prompt>> |''<$count filter=\"[is[system]]\"/>'' |\n|<<lingo ShadowTiddlers/Prompt>> |''<$count filter=\"[all[shadows]]\"/>'' |\n|<<lingo OverriddenShadowTiddlers/Prompt>> |''<$count filter=\"[is[tiddler]is[shadow]]\"/>'' |\n"
},
"$:/core/ui/ControlPanel/Plugins": {
"title": "$:/core/ui/ControlPanel/Plugins",
"tags": "$:/tags/ControlPanel",
"caption": "{{$:/language/ControlPanel/Plugins/Caption}}",
"text": "\\define lingo-base() $:/language/ControlPanel/Plugins/\n\\define plugin-table(type)\n<table>\n<tbody>\n<tr>\n<th>\n<<lingo Fields/Description>>\n</th>\n<th>\n<<lingo Fields/Version>>\n</th>\n</tr>\n<$list filter=\"[!has[draft.of]plugin-type[$type$]sort[description]]\">\n<tr>\n<td>\n<$link to={{!!title}}>\n''<$view field=\"description\"><$view field=\"title\"/></$view>''<br>\n<$view field=\"title\"/>\n</$link>\n</td>\n<td>\n<$view field=\"version\"/>\n</td>\n</tr>\n</$list>\n</tbody>\n</table>\n\\end\n\n! <<lingo Plugin/Prompt>>\n\n<<plugin-table plugin>>\n\n! <<lingo Theme/Prompt>>\n\n<<plugin-table theme>>\n\n! <<lingo Language/Prompt>>\n\n<<plugin-table language>>\n"
},
"$:/core/ui/ControlPanel/Saving": {
"title": "$:/core/ui/ControlPanel/Saving",
"tags": "$:/tags/ControlPanel",
"caption": "{{$:/language/ControlPanel/Saving/Caption}}",
"text": "\\define lingo-base() $:/language/ControlPanel/Saving/\n\\define backupURL()\nhttp://$(userName)$.tiddlyspot.com/backup/\n\\end\n\\define backupLink()\n<$reveal type=\"nomatch\" state=\"$:/UploadName\" text=\"\">\n<$set name=\"userName\" value={{$:/UploadName}}>\n<a href=<<backupURL>>><$macrocall $name=\"backupURL\" $type=\"text/plain\" $output=\"text/plain\"/></a>\n</$set>\n</$reveal>\n\\end\n! <<lingo Saving/Heading>>\n\n|<<lingo AutoSave>> |{{$:/snippets/autosavestatus}} |\n\n! <<lingo TiddlySpot/Heading>>\n\n|<<lingo TiddlySpot/UserName>> |<$edit-text tiddler=\"$:/UploadName\" default=\"\" tag=\"input\"/> |\n|<<lingo TiddlySpot/Password>> |<$password name=\"upload\"/> |\n|<<lingo TiddlySpot/Backups>> |<<backupLink>> |\n\n!! <<lingo TiddlySpot/Advanced/Heading>>\n\n|<<lingo TiddlySpot/ServerURL>> |<$edit-text tiddler=\"$:/UploadURL\" default=\"\" tag=\"input\"/> |\n|<<lingo TiddlySpot/Filename>> |<$edit-text tiddler=\"$:/UploadFilename\" default=\"index.html\" tag=\"input\"/> |\n|<<lingo TiddlySpot/UploadDir>> |<$edit-text tiddler=\"$:/UploadDir\" default=\".\" tag=\"input\"/> |\n|<<lingo TiddlySpot/BackupDir>> |<$edit-text tiddler=\"$:/UploadBackupDir\" default=\".\" tag=\"input\"/> |\n\n<<lingo TiddlySpot/Hint>>\n\n"
},
"$:/core/ui/ControlPanel/Tools": {
"title": "$:/core/ui/ControlPanel/Tools",
"tags": "$:/tags/ControlPanel",
"caption": "{{$:/language/ControlPanel/Tools/Caption}}",
"text": "\\define lingo-base() $:/language/ControlPanel/Tools/\n! <<lingo Import/Heading>>\n\n<$browse/>\n\n<<lingo Import/Hint>>\n\n! <<lingo Export/Heading>>\n\n<$button message=\"tw-download-file\" param=\"$:/core/templates/alltiddlers.template.html\" class=\"btn-big-green\"><<lingo Export/AllAsStaticHTML/Caption>> {{$:/core/images/save-button}}</$button>\n\n! <<lingo Encryption/Heading>>\n\n{{$:/snippets/encryptionstatus}}\n"
},
"$:/ControlPanel": {
"title": "$:/ControlPanel",
"text": "<div class=\"tw-control-panel\">\n<<tabs \"[all[shadows+tiddlers]tag[$:/tags/ControlPanel]!has[draft.of]]\" \"$:/core/ui/ControlPanel/Basics\">>\n</div>\n"
},
"$:/core/ui/EditTemplate/body": {
"title": "$:/core/ui/EditTemplate/body",
"tags": "$:/tags/EditTemplate",
"text": "\\define lingo-base() $:/language/EditTemplate/\n<$reveal state=\"$:/ShowEditPreview\" type=\"match\" text=\"yes\">\n\n<em class=\"tw-edit\"><<lingo Body/Hint>></em> <$button type=\"set\" set=\"$:/ShowEditPreview\" setTo=\"no\"><<lingo Body/Preview/Button/Hide>></$button>\n\n<div class=\"tw-tiddler-preview\">\n<div class=\"tw-tiddler-preview-preview\">\n\n<$transclude />\n\n</div>\n\n<div class=\"tw-tiddler-preview-edit\">\n<$edit field=\"text\" class=\"tw-edit-texteditor\" placeholder={{$:/language/EditTemplate/Body/Placeholder}}/>\n\n</div>\n\n</div>\n\n</$reveal>\n\n<$reveal state=\"$:/ShowEditPreview\" type=\"nomatch\" text=\"yes\">\n\n<em class=\"tw-edit\"><<lingo Body/Hint>></em> <$button type=\"set\" set=\"$:/ShowEditPreview\" setTo=\"yes\"><<lingo Body/Preview/Button/Show>></$button>\n<$edit field=\"text\" class=\"tw-edit-texteditor\" placeholder={{$:/language/EditTemplate/Body/Placeholder}}/>\n\n</$reveal>\n"
},
"$:/core/ui/EditTemplate/controls": {
"title": "$:/core/ui/EditTemplate/controls",
"tags": "$:/tags/EditTemplate",
"text": "<span class=\"tw-tiddler-controls titlebar\"> <$list filter=\"[all[shadows+tiddlers]tag[$:/tags/EditToolbar]!has[draft.of]]\" variable=\"listItem\"><$transclude tiddler=<<listItem>>/></$list> </span>\n"
},
"$:/core/ui/EditTemplate/fields": {
"title": "$:/core/ui/EditTemplate/fields",
"tags": "$:/tags/EditTemplate",
"text": "\\define lingo-base() $:/language/EditTemplate/\n<$fieldmangler>\n<div class=\"tw-edit-fields\">\n<table class=\"tw-edit-fields\">\n<tbody>\n<$list filter=\"[all[current]fields[]] -title -tags -text -creator -created -modified -modifier -type -[[draft.title]] -[[draft.of]] +[sort[title]]\" variable=\"currentField\">\n<tr class=\"tw-edit-field\">\n<td class=\"tw-edit-field-name\">\n<$text text=<<currentField>>/>:</td>\n<td class=\"tw-edit-field-value\">\n<$edit-text tiddler=<<currentTiddler>> field=<<currentField>> placeholder={{$:/language/EditTemplate/Fields/Add/Value/Placeholder}}/>\n</td>\n<td class=\"tw-edit-field-remove\">\n<$button message=\"tw-remove-field\" param=<<currentField>> class=\"btn-invisible\">{{$:/core/images/delete-button}}</$button>\n</td>\n</tr>\n</$list>\n</tbody>\n</table>\n</div>\n\n<div class=\"tw-edit-field-add\">\n<em class=\"tw-edit\">\n<<lingo Fields/Add/Prompt>>\n</em> <span class=\"tw-edit-field-add-name\">\n<$edit-text tiddler=\"$:/temp/NewFieldName\" tag=\"input\" default=\"\" placeholder={{$:/language/EditTemplate/Fields/Add/Name/Placeholder}} class=\"tw-edit-texteditor\"/>\n</span> <span class=\"tw-edit-field-add-button\">\n<$button message=\"tw-add-field\" param={{$:/temp/NewFieldName}} set=\"$:/temp/NewFieldName\" setTo=\"\" class=\"\">\n<<lingo Fields/Add/Button>>\n</$button>\n</span>\n</div>\n\n</$fieldmangler>\n"
},
"$:/core/ui/EditTemplate/tags": {
"title": "$:/core/ui/EditTemplate/tags",
"tags": "$:/tags/EditTemplate",
"text": "\\define lingo-base() $:/language/EditTemplate/\n\\define tag-styles()\nbackground-color:$(backgroundColor)$;\n\\end\n<div class=\"tw-edit-tags\">\n<$fieldmangler>\n<$list filter=\"[all[current]tags[]sort[title]]\" storyview=\"pop\"><$set name=\"backgroundColor\" value={{!!color}}><span style=<<tag-styles>> class=\"tw-tag-label\">\n<$view field=\"title\" format=\"text\" />\n<$button message=\"tw-remove-tag\" param={{!!title}} class=\"btn-invisible tw-remove-tag-button\">×</$button></span>\n</$set>\n</$list>\n\n<div class=\"tw-edit-add-tag\">\n<span class=\"tw-add-tag-name\">\n<$edit-text tiddler=\"$:/temp/NewTagName\" tag=\"input\" default=\"\" placeholder={{$:/language/EditTemplate/Tags/Add/Placeholder}} focusPopup=<<qualify \"$:/state/tagsAutoComplete\">> class=\"tw-edit-texteditor\"/>\n</span> <$button popup=<<qualify \"$:/state/tagsAutoComplete\">> class=\"btn-invisible btn-dropdown\">{{$:/core/images/down-arrow}}</$button> <span class=\"tw-add-tag-button\">\n<$button message=\"tw-add-tag\" param={{$:/temp/NewTagName}} set=\"$:/temp/NewTagName\" setTo=\"\" class=\"\">\n<<lingo Tags/Add/Button>>\n</$button>\n</span>\n</div>\n\n<div class=\"tw-block-dropdown-wrapper\">\n\n<$reveal state=<<qualify \"$:/state/tagsAutoComplete\">> type=\"nomatch\" text=\"\" default=\"\">\n\n<div class=\"tw-block-dropdown\">\n\n<$linkcatcher set=\"$:/temp/NewTagName\" setTo=\"\" message=\"tw-add-tag\">\n<$list filter=\"[!is[shadow]tags[]search{$:/temp/NewTagName}sort[title]]\">\n<$link>\n<$set name=\"backgroundColor\" value={{!!color}}>\n<span style=<<tag-styles>> class=\"tw-tag-label\">\n<$view field=\"title\" format=\"text\"/>\n</span>\n</$set>\n</$link>\n</$list>\n</$linkcatcher>\n\n</div>\n\n</$reveal>\n</div>\n</$fieldmangler>\n</div>"
},
"$:/core/ui/EditTemplate/title": {
"title": "$:/core/ui/EditTemplate/title",
"tags": "$:/tags/EditTemplate",
"text": "<$view field=\"title\"/>\n\n<$edit-text field=\"draft.title\" class=\"titlebar tw-edit-texteditor\"/>\n"
},
"$:/core/ui/EditTemplate/type": {
"title": "$:/core/ui/EditTemplate/type",
"tags": "$:/tags/EditTemplate",
"text": "\\define lingo-base() $:/language/EditTemplate/\n<p><$fieldmangler><em class=\"tw-edit\"><<lingo Type/Prompt>></em> <$edit-text field=\"type\" tag=\"input\" default=\"\" placeholder={{$:/language/EditTemplate/Type/Placeholder}} focusPopup=<<qualify \"$:/state/typeDropdown\">> class=\"tw-edit-typeeditor\"/> <$button popup=<<qualify \"$:/state/typeDropdown\">> class=\"btn-invisible btn-dropdown\">{{$:/core/images/down-arrow}}</$button> <$button message=\"tw-remove-field\" param=\"type\" class=\"btn-invisible btn-icon\">{{$:/core/images/delete-button}}</$button></$fieldmangler></p>\n\n<div class=\"tw-block-dropdown-wrapper\">\n<$reveal state=<<qualify \"$:/state/typeDropdown\">> type=\"nomatch\" text=\"\" default=\"\">\n<div class=\"tw-block-dropdown tw-edit-type-dropdown\">\n<$linkcatcher to=\"!!type\">\n<$list filter=\"[all[shadows+tiddlers]prefix[$:/language/Docs/Types/]] +[sort[description]]\"><$link to={{!!name}}><$view field=\"description\"/> (<$view field=\"name\"/>)</$link>\n</$list>\n</$linkcatcher>\n</div>\n</$reveal>\n</div>"
},
"$:/core/ui/EditTemplate": {
"title": "$:/core/ui/EditTemplate",
"text": "\\define frame-classes()\ntw-tiddler-frame tw-tiddler-edit-frame $(missingTiddlerClass)$ $(shadowTiddlerClass)$ $(systemTiddlerClass)$\n\\end\n<div class=<<frame-classes>>>\n<$set name=\"storyTiddler\" value=<<currentTiddler>>>\n<$keyboard key=\"ctrl+enter\" message=\"tw-save-tiddler\">\n<$list filter=\"[all[shadows+tiddlers]tag[$:/tags/EditTemplate]!has[draft.of]]\" variable=\"listItem\">\n<$transclude tiddler=<<listItem>>/>\n</$list>\n</$keyboard>\n</$set>\n</div>\n"
},
"$:/core/ui/EditToolbar/cancel": {
"title": "$:/core/ui/EditToolbar/cancel",
"tags": "$:/tags/EditToolbar",
"text": "<$button message=\"tw-cancel-tiddler\" class=\"btn-invisible\">{{$:/core/images/cancel-button}}</$button>"
},
"$:/core/ui/EditToolbar/delete": {
"title": "$:/core/ui/EditToolbar/delete",
"tags": "$:/tags/EditToolbar",
"text": "<$button message=\"tw-delete-tiddler\" class=\"btn-invisible\">{{$:/core/images/delete-button}}</$button>"
},
"$:/core/ui/EditToolbar/save": {
"title": "$:/core/ui/EditToolbar/save",
"tags": "$:/tags/EditToolbar",
"text": "<$button message=\"tw-save-tiddler\" class=\"btn-invisible\">{{$:/core/images/done-button}}</$button>"
},
"$:/core/Filters/AllTags": {
"title": "$:/core/Filters/AllTags",
"tags": "$:/tags/Filter",
"filter": "[tags[]!is[system]sort[title]]",
"description": "{{$:/language/Filters/AllTags}}",
"text": ""
},
"$:/core/Filters/AllTiddlers": {
"title": "$:/core/Filters/AllTiddlers",
"tags": "$:/tags/Filter",
"filter": "[!is[system]sort[title]]",
"description": "{{$:/language/Filters/AllTiddlers}}",
"text": ""
},
"$:/core/Filters/Drafts": {
"title": "$:/core/Filters/Drafts",
"tags": "$:/tags/Filter",
"filter": "[has[draft.of]sort[title]]",
"description": "{{$:/language/Filters/Drafts}}",
"text": ""
},
"$:/core/Filters/Missing": {
"title": "$:/core/Filters/Missing",
"tags": "$:/tags/Filter",
"filter": "[all[missing]sort[title]]",
"description": "{{$:/language/Filters/Missing}}",
"text": ""
},
"$:/core/Filters/Orphans": {
"title": "$:/core/Filters/Orphans",
"tags": "$:/tags/Filter",
"filter": "[all[orphans]sort[title]]",
"description": "{{$:/language/Filters/Orphans}}",
"text": ""
},
"$:/core/Filters/OverriddenShadowTiddlers": {
"title": "$:/core/Filters/OverriddenShadowTiddlers",
"tags": "$:/tags/Filter",
"filter": "[is[shadow]]",
"description": "{{$:/language/Filters/OverriddenShadowTiddlers}}",
"text": ""
},
"$:/core/Filters/RecentTiddlers": {
"title": "$:/core/Filters/RecentTiddlers",
"tags": "$:/tags/Filter",
"filter": "[!is[system]has[modified]!sort[modified]]",
"description": "{{$:/language/Filters/RecentTiddlers}}",
"text": ""
},
"$:/core/Filters/ShadowTiddlers": {
"title": "$:/core/Filters/ShadowTiddlers",
"tags": "$:/tags/Filter",
"filter": "[all[shadows]sort[title]]",
"description": "{{$:/language/Filters/ShadowTiddlers}}",
"text": ""
},
"$:/core/Filters/SystemTags": {
"title": "$:/core/Filters/SystemTags",
"tags": "$:/tags/Filter",
"filter": "[all[shadows+tiddlers]tags[]is[system]sort[title]]",
"description": "{{$:/language/Filters/SystemTags}}",
"text": ""
},
"$:/core/Filters/SystemTiddlers": {
"title": "$:/core/Filters/SystemTiddlers",
"tags": "$:/tags/Filter",
"filter": "[is[system]sort[title]]",
"description": "{{$:/language/Filters/SystemTiddlers}}",
"text": ""
},
"$:/core/ui/ListItemTemplate": {
"title": "$:/core/ui/ListItemTemplate",
"text": "<div class=\"tw-menu-list-item\">\n<$link to={{!!title}}>\n<$view field=\"title\"/>\n</$link>\n</div>"
},
"$:/core/ui/MissingTemplate": {
"title": "$:/core/ui/MissingTemplate",
"text": "<div class=\"tw-tiddler-missing\">\n<$button popup=<<qualify \"$:/state/missingpopup\">> class=\"btn-invisible tw-missing-tiddler-label\">\n<$view field=\"title\" format=\"text\" />\n</$button>\n<$reveal state=<<qualify \"$:/state/missingpopup\">> type=\"popup\" position=\"below\" animate=\"yes\">\n<div class=\"tw-drop-down\">\n<$transclude tiddler=\"$:/core/ui/ListItemTemplate\"/>\n<hr>\n<$list filter=\"[all[current]backlinks[]sort[title]]\" template=\"$:/core/ui/ListItemTemplate\"/>\n</div>\n</$reveal>\n</div>\n"
},
"$:/core/ui/MoreSideBar/All": {
"title": "$:/core/ui/MoreSideBar/All",
"tags": "$:/tags/MoreSideBar",
"caption": "{{$:/language/SideBar/All/Caption}}",
"text": "<$list filter=\"[!is[system]sort[title]]\" template=\"$:/core/ui/ListItemTemplate\"/>\n"
},
"$:/core/ui/MoreSideBar/Drafts": {
"title": "$:/core/ui/MoreSideBar/Drafts",
"tags": "$:/tags/MoreSideBar",
"caption": "{{$:/language/SideBar/Drafts/Caption}}",
"text": "<$list filter=\"[has[draft.of]sort[title]]\" template=\"$:/core/ui/ListItemTemplate\"/>\n"
},
"$:/core/ui/MoreSideBar/Missing": {
"title": "$:/core/ui/MoreSideBar/Missing",
"tags": "$:/tags/MoreSideBar",
"caption": "{{$:/language/SideBar/Missing/Caption}}",
"text": "<$list filter=\"[all[missing]sort[title]]\" template=\"$:/core/ui/MissingTemplate\"/>\n"
},
"$:/core/ui/MoreSideBar/Orphans": {
"title": "$:/core/ui/MoreSideBar/Orphans",
"tags": "$:/tags/MoreSideBar",
"caption": "{{$:/language/SideBar/Orphans/Caption}}",
"text": "<$list filter=\"[all[orphans]sort[title]]\" template=\"$:/core/ui/ListItemTemplate\"/>\n"
},
"$:/core/ui/MoreSideBar/Recent": {
"title": "$:/core/ui/MoreSideBar/Recent",
"tags": "$:/tags/MoreSideBar",
"caption": "{{$:/language/SideBar/Recent/Caption}}",
"text": "{{$:/snippets/recentchanges}}\n"
},
"$:/core/ui/MoreSideBar/Shadows": {
"title": "$:/core/ui/MoreSideBar/Shadows",
"tags": "$:/tags/MoreSideBar",
"caption": "{{$:/language/SideBar/Shadows/Caption}}",
"text": "<$list filter=\"[all[shadows]sort[title]]\" template=\"$:/core/ui/ListItemTemplate\"/>\n"
},
"$:/core/ui/MoreSideBar/System": {
"title": "$:/core/ui/MoreSideBar/System",
"tags": "$:/tags/MoreSideBar",
"caption": "{{$:/language/SideBar/System/Caption}}",
"text": "<$list filter=\"[is[system]sort[title]]\" template=\"$:/core/ui/ListItemTemplate\"/>\n"
},
"$:/core/ui/MoreSideBar/Tags": {
"title": "$:/core/ui/MoreSideBar/Tags",
"tags": "$:/tags/MoreSideBar",
"caption": "{{$:/language/SideBar/Tags/Caption}}",
"text": "\\define lingo-base() $:/language/SideBar/Tags/\n<$button to=\"$:/TagManager\" class=\"btn\"><<lingo TagManager/Caption>></$button>\n\n<$list filter=\"[tags[]!is[system]sort[title]]\">\n\n<$transclude tiddler=\"$:/core/ui/TagTemplate\"/> <small class=\"tw-menu-list-count\"><$count filter=\"[all[current]tagging[]]\"/></small>\n\n</$list>\n\n----\n\n{{$:/core/ui/UntaggedTemplate}} <small class=\"tw-menu-list-count\"><$count filter=\"[untagged[]!is[system]] -[tags[]]\"/></small>\n"
},
"$:/core/ui/MoreSideBar/Types": {
"title": "$:/core/ui/MoreSideBar/Types",
"tags": "$:/tags/MoreSideBar",
"caption": "{{$:/language/SideBar/Types/Caption}}",
"text": "<$list filter=\"[!is[system]has[type]each[type]sort[type]]\">\n<div class=\"tw-menu-list-item\">\n<$view field=\"type\"/>\n<$list filter=\"[type{!!type}!is[system]sort[title]]\">\n<div class=\"tw-menu-list-subitem\">\n<$link to={{!!title}}><$view field=\"title\"/></$link>\n</div>\n</$list>\n</div>\n</$list>\n"
},
"$:/core/ui/PageControls/control-panel": {
"title": "$:/core/ui/PageControls/control-panel",
"tags": "$:/tags/PageControls",
"text": "<$button to=\"$:/ControlPanel\" class=\"btn-invisible\">{{$:/core/images/options-button}}</$button>"
},
"$:/core/ui/PageControls/new-tiddler": {
"title": "$:/core/ui/PageControls/new-tiddler",
"tags": "$:/tags/PageControls",
"text": "<$button message=\"tw-new-tiddler\" class=\"btn-invisible\">{{$:/core/images/new-button}}</$button>"
},
"$:/core/ui/PageControls/save-wiki": {
"title": "$:/core/ui/PageControls/save-wiki",
"tags": "$:/tags/PageControls",
"text": "<$button message=\"tw-save-wiki\" class=\"btn-invisible\">{{$:/core/images/save-button}}</$button>"
},
"$:/core/ui/PageMacros": {
"title": "$:/core/ui/PageMacros",
"text": "\\define colour(name)\n<$transclude tiddler={{$:/palette}} index=\"$name$\"/>\n\\end\n\n\\define color(name)\n<<colour $name$>>\n\\end\n\n\\define tabs(tabsList,default,state:\"$:/state/tab\")\n<div class=\"tw-tab-buttons\">\n\t<$list filter=\"$tabsList$\" variable=\"currentTab\">\n\t\t<$button set=<<qualify \"$state$\">> setTo=<<currentTab>> default=\"$default$\" selectedClass=\"tw-tab-selected\">\n\t\t\t<$transclude tiddler=<<currentTab>> field=\"caption\">\n\t\t\t<$macrocall $name=\"currentTab\" $type=\"text/plain\" $output=\"text/plain\"/>\n\t\t\t</$transclude>\n\t\t</$button>\n\t</$list>\n</div>\n<div class=\"tw-tab-divider\"/>\n<div class=\"tw-tab-content\">\n\t<$list filter=\"$tabsList$\" variable=\"currentTab\">\n\t\t<$reveal type=\"match\" state=<<qualify \"$state$\">> text=<<currentTab>> default=\"$default$\">\n\t\t\t<$transclude tiddler=<<currentTab>> mode=\"block\"/>\n\t\t</$reveal>\n\t</$list>\n</div>\n\\end\n\n\\define wikitext-example(src)\n```\n$src$\n```\n\nRenders as:\n\n$src$\n\nIn HTML:\n\n$$$text/vnd.tiddlywiki>text/html\n$src$\n$$$\n\n\\end\n\n\\define wikitext-example-without-html(src)\n```\n$src$\n```\n\nRenders as:\n\n$src$\n\n\\end\n\n\\define lingo-base()\n$:/lingo/\n\\end\n\n\\define lingo(title)\n{{$(lingo-base)$$title$}}\n\\end\n{{$:/core/ui/PageTemplate}}\n"
},
"$:/core/ui/PageStylesheet": {
"title": "$:/core/ui/PageStylesheet",
"text": "\\define colour(name)\n<$transclude tiddler={{$:/palette}} index=\"$name$\"/>\n\\end\n\\define color(name)\n<<colour $name$>>\n\\end\n\\define box-shadow(shadow)\n```\n -webkit-box-shadow: $shadow$;\n -moz-box-shadow: $shadow$;\n box-shadow: $shadow$;\n```\n\\end\n\\define filter(filter)\n```\n -webkit-filter: $filter$;\n -moz-filter: $filter$;\n filter: $filter$;\n```\n\\end\n\\define transition(transition)\n```\n -webkit-transition: $transition$;\n -moz-transition: $transition$;\n transition: $transition$;\n```\n\\end\n\\define transform-origin(origin)\n```\n -webkit-transform-origin: $origin$;\n -moz-transform-origin: $origin$;\n transform-origin: $origin$;\n```\n\\end\n\\define background-linear-gradient(gradient)\n```\nbackground-image: linear-gradient($gradient$);\nbackground-image: -o-linear-gradient($gradient$);\nbackground-image: -moz-linear-gradient($gradient$);\nbackground-image: -webkit-linear-gradient($gradient$);\nbackground-image: -ms-linear-gradient($gradient$);\n```\n\\end\n\\define datauri(title)\n<$macrocall $name=\"makedatauri\" type={{$title$!!type}} text={{$title$}}/>\n\\end\n\\define if-sidebar(text)\n<$reveal state=\"$:/state/sidebar\" type=\"match\" text=\"yes\" default=\"yes\">$text$</$reveal>\n\\end\n\\define if-no-sidebar(text)\n<$reveal state=\"$:/state/sidebar\" type=\"nomatch\" text=\"yes\" default=\"yes\">$text$</$reveal>\n\\end\n\n\n<$list filter=\"[all[shadows+tiddlers]tag[$:/tags/stylesheet]]\">\n<$transclude/>\n</$list>\n"
},
"$:/core/ui/PageTemplate/alerts": {
"title": "$:/core/ui/PageTemplate/alerts",
"tags": "$:/tags/PageTemplate",
"text": "<div class=\"tw-alerts\">\n\n<$list filter=\"[all[shadows+tiddlers]tag[$:/tags/Alert]!has[draft.of]]\" template=\"$:/core/ui/AlertTemplate\" storyview=\"pop\"/>\n\n</div>\n"
},
"$:/core/ui/PageTemplate/sidebar": {
"title": "$:/core/ui/PageTemplate/sidebar",
"tags": "$:/tags/PageTemplate",
"text": "<$scrollable fallthrough=\"no\" class=\"tw-sidebar-scrollable\">\n\n<div class=\"sidebar-header\">\n\n<$reveal state=\"$:/state/sidebar\" type=\"match\" text=\"yes\" default=\"yes\" retain=\"yes\">\n\n<div class=\"tw-site-title\">\n\n<$transclude tiddler=\"$:/SiteTitle\" mode=\"inline\"/>\n\n</div>\n\n<div class=\"tw-site-subtitle\">\n\n<$transclude tiddler=\"$:/SiteSubtitle\" mode=\"inline\"/>\n\n</div>\n\n<div class=\"tw-page-controls\">\n\n<$list filter=\"[all[shadows+tiddlers]tag[$:/tags/PageControls]!has[draft.of]]\" variable=\"listItem\">\n\n<$transclude tiddler=<<listItem>> mode=\"inline\"/>\n\n</$list>\n\n</div>\n\n<$transclude tiddler=\"$:/core/ui/SideBarLists\" mode=\"inline\"/>\n\n</$reveal>\n\n</div>\n\n</$scrollable>"
},
"$:/core/ui/PageTemplate/story": {
"title": "$:/core/ui/PageTemplate/story",
"tags": "$:/tags/PageTemplate",
"text": "<section class=\"story-river\">\n\n<$list filter=\"[list[$:/StoryList]]\" history=\"$:/HistoryList\" template=\"$:/core/ui/ViewTemplate\" editTemplate=\"$:/core/ui/EditTemplate\" storyview={{$:/view}} />\n\n</section>\n"
},
"$:/core/ui/PageTemplate/topleftbar": {
"title": "$:/core/ui/PageTemplate/topleftbar",
"tags": "$:/tags/PageTemplate",
"text": "<span class=\"tw-topbar tw-topbar-left\">\n\n<$list filter=\"[all[shadows+tiddlers]tag[$:/tags/TopLeftBar]!has[draft.of]]\" variable=\"listItem\">\n\n<$transclude tiddler=<<listItem>> mode=\"inline\"/>\n\n</$list>\n\n</span>\n"
},
"$:/core/ui/PageTemplate/toprightbar": {
"title": "$:/core/ui/PageTemplate/toprightbar",
"tags": "$:/tags/PageTemplate",
"text": "<span class=\"tw-topbar tw-topbar-right\">\n\n<$list filter=\"[all[shadows+tiddlers]tag[$:/tags/TopRightBar]!has[draft.of]]\" variable=\"listItem\">\n\n<$transclude tiddler=<<listItem>> mode=\"inline\"/>\n\n</$list>\n\n</span>\n"
},
"$:/core/ui/PageTemplate": {
"title": "$:/core/ui/PageTemplate",
"text": "\\define containerClasses()\ntw-page-container tw-page-view-$(themeTitle)$ tw-language-$(languageTitle)$\n\\end\n\n<$set name=\"themeTitle\" value={{$:/view}}>\n\n<$set name=\"currentTiddler\" value={{$:/language}}>\n\n<$set name=\"languageTitle\" value={{!!name}}>\n\n<div class=<<containerClasses>>>\n\n<$navigator story=\"$:/StoryList\" history=\"$:/HistoryList\">\n\n<$dropzone>\n\n<$list filter=\"[all[shadows+tiddlers]tag[$:/tags/PageTemplate]!has[draft.of]]\" variable=\"listItem\">\n\n<$transclude tiddler=<<listItem>>/>\n\n</$list>\n\n</$dropzone>\n\n</$navigator>\n\n</div>\n\n</$set>\n\n</$set>\n\n</$set>\n"
},
"$:/core/ui/SideBar/More": {
"title": "$:/core/ui/SideBar/More",
"tags": "$:/tags/SideBar",
"caption": "{{$:/language/SideBar/More/Caption}}",
"text": "<div class=\"tw-more-sidebar\">\n<<tabs \"[all[shadows+tiddlers]tag[$:/tags/MoreSideBar]!has[draft.of]]\" \"$:/core/ui/MoreSideBar/Tags\" \"$:/state/tab/moresidebar\">>\n</div>\n"
},
"$:/core/ui/SideBar/Open": {
"title": "$:/core/ui/SideBar/Open",
"tags": "$:/tags/SideBar",
"caption": "{{$:/language/SideBar/Open/Caption}}",
"text": "\\define lingo-base() $:/language/CloseAll/\n<$list filter=\"[list[$:/StoryList]]\" history=\"$:/HistoryList\" storyview=\"pop\">\n\n<$button message=\"tw-close-tiddler\" class=\"btn-invisible btn-mini\">×</$button> <$link to={{!!title}}><$view field=\"title\"/></$link>\n\n</$list>\n\n<$button message=\"tw-close-all-tiddlers\" class=\"btn-invisible btn-mini\"><<lingo Button>></$button>\n"
},
"$:/core/ui/SideBar/Recent": {
"title": "$:/core/ui/SideBar/Recent",
"tags": "$:/tags/SideBar",
"caption": "{{$:/language/SideBar/Recent/Caption}}",
"text": "{{$:/snippets/recentchanges}}\n"
},
"$:/core/ui/SideBar/Tools": {
"title": "$:/core/ui/SideBar/Tools",
"tags": "$:/tags/SideBar",
"caption": "{{$:/language/SideBar/Tools/Caption}}",
"text": "\\define lingo-base() $:/language/ControlPanel/\n<<lingo Tools/Import/Prompt>> <$browse/>\n\n---\n\n{{$:/snippets/encryptionstatus}}\n\n---\n\n<<lingo Basics/Version/Prompt>> <<version>>\n\n---\n\n{{$:/snippets/viewswitcher}}\n\n---\n\n{{$:/snippets/minithemeswitcher}}\n\n---\n\n{{$:/snippets/languageswitcher}}\n"
},
"$:/core/ui/SideBarLists": {
"title": "$:/core/ui/SideBarLists",
"text": "<div class=\"tw-sidebar-lists\">\n\t<div class=\"tw-search\">\n\t\t<$edit-text tiddler=\"$:/temp/search\" type=\"search\" tag=\"input\"/>\n\t\t<$reveal state=\"$:/temp/search\" type=\"nomatch\" text=\"\">\n\t\t\t<$linkcatcher to=\"$:/temp/search\">\n\t\t\t\t<$link to=\"\" class=\"btn-invisible\">{{$:/core/images/close-button}}</$link>\n\t\t\t</$linkcatcher>\n\t\t</$reveal>\n\t\t<$reveal state=\"$:/temp/search\" type=\"match\" text=\"\"> <$link to=\"$:/AdvancedSearch\" class=\"btn-invisible\">…</$link>\n\t\t</$reveal>\n\t</div>\n\t<$reveal state=\"$:/temp/search\" type=\"nomatch\" text=\"\">\n\t\t<div class=\"tw-search-results\">\n\t\t\t{{$:/language/Search/Matches}}\n\t\t\t<$list filter=\"[!is[system]search{$:/temp/search}sort[title]limit[250]]\" template=\"$:/core/ui/ListItemTemplate\"/>\n\t\t</div>\n\t</$reveal>\n\t<$reveal state=\"$:/temp/search\" type=\"match\" text=\"\">\n\t\t<<tabs \"[all[shadows+tiddlers]tag[$:/tags/SideBar]!has[draft.of]]\" \"$:/core/ui/SideBar/Open\" \"$:/state/tab/sidebar\">>\n\t</$reveal>\n</div>\n"
},
"$:/TagManager": {
"title": "$:/TagManager",
"text": "\\define lingo-base() $:/language/TagManager/\n\\define iconEditor(title)\n<$edit-text field=\"icon\" tag=\"input\"/> <$button popup=<<qualify \"$:/state/iconDropdown/$title$\">> class=\"btn-invisible btn-dropdown\">{{$:/core/images/down-arrow}}</$button>\n<div class=\"tw-block-dropdown-wrapper\">\n<$reveal state=<<qualify \"$:/state/iconDropdown/$title$\">> type=\"nomatch\" text=\"\" default=\"\">\n<$linkcatcher to=\"$title$!!icon\">\n<div class=\"tw-block-dropdown tw-edit-type-dropdown\">\n<$list filter=\"[all[shadows+tiddlers]is[image]] [all[shadows+tiddlers]tag[$:/tags/Image]] +[sort[title]]\">\n<$link to={{!!title}}>\n<$view field=\"title\"/>\n</$link>\n</$list>\n</div>\n</$linkcatcher>\n</$reveal>\n</div>\n\\end\n<table>\n<tbody>\n<tr>\n<th><<lingo Tag/Heading>></th>\n<th><<lingo Count/Heading>></th>\n<th><<lingo Colour/Heading>></th>\n<th><<lingo Icon/Heading>></th>\n</tr>\n<$list filter=\"[tags[]!is[system]sort[title]]\">\n<tr>\n<td><$transclude tiddler=\"$:/core/ui/TagTemplate\"/></td>\n<td><$count filter=\"[all[current]tagging[]]\"/></td>\n<td><$edit-text field=\"color\" tag=\"input\" type=\"color\"/></td>\n<td><$macrocall $name=\"iconEditor\" title={{!!title}}/></td>\n</tr>\n</$list>\n</tbody>\n</table>\n"
},
"$:/core/ui/TagTemplate": {
"title": "$:/core/ui/TagTemplate",
"text": "\\define tag-styles()\nbackground-color:$(backgroundColor)$;\n\\end\n<span class=\"tw-tag-list-item\">\n<$set name=\"backgroundColor\" value={{!!color}}>\n<$button popup=<<qualify \"$:/state/tagpopup\">> class=\"btn-invisible tw-tag-label\" style=<<tag-styles>>>\n<$transclude tiddler={{!!icon}}/> <$view field=\"title\" format=\"text\" />\n</$button>\n</$set>\n<$reveal state=<<qualify \"$:/state/tagpopup\">> type=\"popup\" position=\"below\" animate=\"yes\"><div class=\"tw-drop-down\"><$transclude tiddler=\"$:/core/ui/ListItemTemplate\"/>\n<hr>\n<$list filter=\"[all[current]tagging[]]\" template=\"$:/core/ui/ListItemTemplate\"/>\n</div>\n</$reveal>\n</span>\n"
},
"$:/core/ui/TiddlerFieldTemplate": {
"title": "$:/core/ui/TiddlerFieldTemplate",
"text": "<tr class=\"tw-view-field\">\n<td class=\"tw-view-field-name\">\n<$text text=<<listItem>>/>\n</td>\n<td class=\"tw-view-field-value\">\n<$view field=<<listItem>>/>\n</td>\n</tr>"
},
"$:/core/ui/TiddlerFields": {
"title": "$:/core/ui/TiddlerFields",
"text": "<table class=\"tw-view-field-table\">\n<tbody>\n<$list filter=\"[all[current]fields[]sort[title]] -text\" template=\"$:/core/ui/TiddlerFieldTemplate\" variable=\"listItem\"/>\n</tbody>\n</table>\n"
},
"$:/core/ui/TiddlerInfo/Advanced/PluginInfo": {
"title": "$:/core/ui/TiddlerInfo/Advanced/PluginInfo",
"tags": "$:/tags/TiddlerInfo/Advanced",
"text": "\\define lingo-base() $:/language/TiddlerInfo/Advanced/PluginInfo/\n<$list filter=\"[all[current]has[plugin-type]]\">\n\n! <<lingo Heading>>\n\n<<lingo Hint>>\n<ul>\n<$list filter=\"[all[current]plugintiddlers[]sort[title]]\" emptyMessage=<<lingo Empty/Hint>>>\n<li>\n<$link to={{!!title}}>\n<$view field=\"title\"/>\n</$link>\n</li>\n</$list>\n</ul>\n\n</$list>\n"
},
"$:/core/ui/TiddlerInfo/Advanced/ShadowInfo": {
"title": "$:/core/ui/TiddlerInfo/Advanced/ShadowInfo",
"tags": "$:/tags/TiddlerInfo/Advanced",
"text": "\\define lingo-base() $:/language/TiddlerInfo/Advanced/ShadowInfo/\n<$set name=\"infoTiddler\" value=<<currentTiddler>>>\n\n''<<lingo Heading>>''\n\n<$list filter=\"[all[current]!is[shadow]]\">\n\n<<lingo NotShadow/Hint>>\n\n</$list>\n\n<$list filter=\"[all[current]is[shadow]]\">\n\n<<lingo Shadow/Hint>>\n\n<$list filter=\"[all[current]shadowsource[]]\">\n\n<$set name=\"pluginTiddler\" value=<<currentTiddler>>>\n<<lingo Shadow/Source>>\n</$set>\n\n</$list>\n\n<$list filter=\"[all[current]is[shadow]is[tiddler]]\">\n\n<<lingo OverriddenShadow/Hint>>\n\n</$list>\n\n\n</$list>\n</$set>\n"
},
"$:/core/ui/TiddlerInfo/Advanced": {
"title": "$:/core/ui/TiddlerInfo/Advanced",
"tags": "$:/tags/TiddlerInfo",
"caption": "{{$:/language/TiddlerInfo/Advanced/Caption}}",
"text": "<$list filter=\"[all[shadows+tiddlers]tag[$:/tags/TiddlerInfo/Advanced]!has[draft.of]]\" variable=\"listItem\">\n<$transclude tiddler=<<listItem>>/>\n\n</$list>\n"
},
"$:/core/ui/TiddlerInfo/Fields": {
"title": "$:/core/ui/TiddlerInfo/Fields",
"tags": "$:/tags/TiddlerInfo",
"caption": "{{$:/language/TiddlerInfo/Fields/Caption}}",
"text": "<$transclude tiddler=\"$:/core/ui/TiddlerFields\"/>\n"
},
"$:/core/ui/TiddlerInfo/List": {
"title": "$:/core/ui/TiddlerInfo/List",
"tags": "$:/tags/TiddlerInfo",
"caption": "{{$:/language/TiddlerInfo/List/Caption}}",
"text": "\\define lingo-base() $:/language/TiddlerInfo/\n<$list filter=\"[list{!!title}]\" emptyMessage=<<lingo List/Empty>> template=\"$:/core/ui/ListItemTemplate\"/>\n"
},
"$:/core/ui/TiddlerInfo/Listed": {
"title": "$:/core/ui/TiddlerInfo/Listed",
"tags": "$:/tags/TiddlerInfo",
"caption": "{{$:/language/TiddlerInfo/Listed/Caption}}",
"text": "\\define lingo-base() $:/language/TiddlerInfo/\n<$list filter=\"[all[current]listed[]!is[system]]\" emptyMessage=<<lingo Listed/Empty>> template=\"$:/core/ui/ListItemTemplate\"/>\n"
},
"$:/core/ui/TiddlerInfo/References": {
"title": "$:/core/ui/TiddlerInfo/References",
"tags": "$:/tags/TiddlerInfo",
"caption": "{{$:/language/TiddlerInfo/References/Caption}}",
"text": "\\define lingo-base() $:/language/TiddlerInfo/\n<$list filter=\"[all[current]backlinks[]sort[title]]\" emptyMessage=<<lingo References/Empty>> template=\"$:/core/ui/ListItemTemplate\">\n</$list>\n"
},
"$:/core/ui/TiddlerInfo/Tagging": {
"title": "$:/core/ui/TiddlerInfo/Tagging",
"tags": "$:/tags/TiddlerInfo",
"caption": "{{$:/language/TiddlerInfo/Tagging/Caption}}",
"text": "\\define lingo-base() $:/language/TiddlerInfo/\n<$list filter=\"[all[current]tagging[]]\" emptyMessage=<<lingo Tagging/Empty>> template=\"$:/core/ui/ListItemTemplate\"/>\n"
},
"$:/core/ui/TiddlerInfo": {
"title": "$:/core/ui/TiddlerInfo",
"text": "<<tabs \"[all[shadows+tiddlers]tag[$:/tags/TiddlerInfo]!has[draft.of]]\" \"$:/core/ui/TiddlerInfo/References\">>\n"
},
"$:/core/ui/TopBar/menu": {
"title": "$:/core/ui/TopBar/menu",
"tags": "$:/tags/TopRightBar",
"text": "<$reveal state=\"$:/state/sidebar\" type=\"nomatch\" text=\"no\">\n<$button set=\"$:/state/sidebar\" setTo=\"no\" class=\"btn-invisible\">{{$:/core/images/menu-button}}</$button>\n</$reveal>\n<$reveal state=\"$:/state/sidebar\" type=\"match\" text=\"no\">\n<$button set=\"$:/state/sidebar\" setTo=\"yes\" class=\"btn-invisible\">{{$:/core/images/menu-button}}</$button>\n</$reveal>\n"
},
"$:/core/ui/UntaggedTemplate": {
"title": "$:/core/ui/UntaggedTemplate",
"text": "\\define lingo-base() $:/language/SideBar/\n<$button popup=<<qualify \"$:/state/tagpopup\">> class=\"btn-invisible tw-untagged-label tw-tag-label\">\n<<lingo Tags/Untagged/Caption>>\n</$button>\n<$reveal state=<<qualify \"$:/state/tagpopup\">> type=\"popup\" position=\"below\">\n<div class=\"tw-drop-down\">\n<$list filter=\"[untagged[]!is[system]] -[tags[]] +[sort[title]]\" template=\"$:/core/ui/ListItemTemplate\"/>\n</div>\n</$reveal>\n"
},
"$:/core/ui/ViewTemplate/body": {
"title": "$:/core/ui/ViewTemplate/body",
"tags": "$:/tags/ViewTemplate",
"text": "\\define lingo-base() $:/language/MissingTiddler/\n<div class=\"body\">\n\n<$transclude>\n\n<$transclude tiddler=\"$:/language/MissingTiddler/Hint\"/>\n\n</$transclude>\n\n</div>\n"
},
"$:/core/ui/ViewTemplate/classic": {
"title": "$:/core/ui/ViewTemplate/classic",
"tags": "$:/tags/ViewTemplate $:/tags/EditTemplate",
"text": "\\define lingo-base() $:/language/ClassicWarning/\n<$list filter=\"[all[current]type[text/x-tiddlywiki]]\">\n<div class=\"tw-message-box\">\n\n<<lingo Hint>>\n\n<$button set=\"!!type\" setTo=\"text/vnd.tiddlywiki\"><<lingo Upgrade/Caption>></$button>\n\n</div>\n</$list>\n"
},
"$:/core/ui/ViewTemplate/subtitle": {
"title": "$:/core/ui/ViewTemplate/subtitle",
"tags": "$:/tags/ViewTemplate",
"text": "<div class=\"tw-subtitle\">\n<$link to={{!!modifier}}>\n<$view field=\"modifier\"/>\n</$link> <$view field=\"modified\" format=\"relativedate\"/>\n</div>\n"
},
"$:/core/ui/ViewTemplate/tags": {
"title": "$:/core/ui/ViewTemplate/tags",
"tags": "$:/tags/ViewTemplate",
"text": "<div class=\"tw-tags-wrapper\"><$list filter=\"[all[current]tags[]sort[title]]\" template=\"$:/core/ui/TagTemplate\" storyview=\"pop\"/></div>\n"
},
"$:/core/ui/ViewTemplate/title": {
"title": "$:/core/ui/ViewTemplate/title",
"tags": "$:/tags/ViewTemplate",
"text": "\\define title-styles()\nfill:$(foregroundColor)$;\n\\end\n<div class=\"tw-tiddler-title\">\n<div class=\"titlebar\">\n<span class=\"tw-tiddler-controls\">\n<$list filter=\"[all[shadows+tiddlers]tag[$:/tags/ViewToolbar]!has[draft.of]]\" variable=\"listItem\"><$transclude tiddler=<<listItem>>/></$list>\n</span>\n<$set name=\"foregroundColor\" value={{!!color}}>\n<span style=<<title-styles>>>\n<$transclude tiddler={{!!icon}}/>\n</span>\n</$set>\n<$list filter=\"[all[current]removeprefix[$:/]]\">\n<span class=\"title\" title={{$:/language/SystemTiddler/Tooltip}}>\n<span class=\"tw-system-title-prefix\">$:/</span><$text text=<<currentTiddler>>/>\n</span>\n</$list>\n<$list filter=\"[all[current]!prefix[$:/]]\">\n<span class=\"title\">\n<$view field=\"title\"/>\n</span>\n</$list>\n</div>\n\n<$reveal type=\"nomatch\" text=\"\" default=\"\" state=<<tiddlerInfoState>> class=\"tw-tiddler-info tw-popup\" animate=\"yes\" retain=\"yes\">\n\n<$transclude tiddler=\"$:/core/ui/TiddlerInfo\"/>\n\n</$reveal>\n</div>"
},
"$:/core/ui/ViewTemplate": {
"title": "$:/core/ui/ViewTemplate",
"text": "\\define frame-classes()\ntw-tiddler-frame tw-tiddler-view-frame $(missingTiddlerClass)$ $(shadowTiddlerClass)$ $(systemTiddlerClass)$\n\\end\n<$set name=\"storyTiddler\" value=<<currentTiddler>>><$set name=\"tiddlerInfoState\" value=<<qualify \"$:/state/tiddlerInfo\">>><$tiddler tiddler=<<currentTiddler>>><div class=<<frame-classes>>><$list filter=\"[all[shadows+tiddlers]tag[$:/tags/ViewTemplate]!has[draft.of]]\" variable=\"listItem\"><$transclude tiddler=<<listItem>>/></$list>\n</div>\n</$tiddler></$set></$set>\n"
},
"$:/core/ui/ViewToolbar/close": {
"title": "$:/core/ui/ViewToolbar/close",
"tags": "$:/tags/ViewToolbar",
"text": "<$button message=\"tw-close-tiddler\" class=\"btn-invisible\">{{$:/core/images/close-button}}</$button>"
},
"$:/core/ui/ViewToolbar/edit": {
"title": "$:/core/ui/ViewToolbar/edit",
"tags": "$:/tags/ViewToolbar",
"text": "<$button message=\"tw-edit-tiddler\" class=\"btn-invisible\">{{$:/core/images/edit-button}}</$button>"
},
"$:/core/ui/ViewToolbar/info": {
"title": "$:/core/ui/ViewToolbar/info",
"tags": "$:/tags/ViewToolbar",
"text": "<$button popup=<<tiddlerInfoState>> class=\"btn-invisible\" selectedClass=\"tw-selected\">{{$:/core/images/info-button}}</$button>"
},
"$:/DefaultTiddlers": {
"title": "$:/DefaultTiddlers",
"text": "GettingStarted\n[!is[system]sort[modified]limit[25]]"
},
"$:/temp/advancedsearch": {
"title": "$:/temp/advancedsearch",
"text": ""
},
"$:/snippets/allfields": {
"title": "$:/snippets/allfields",
"text": "\\define renderfield(title)\n<tr class=\"tw-view-field\"><td class=\"tw-view-field-name\">''$title$'':</td><td class=\"tw-view-field-value\">//{{$:/language/Docs/Fields/$title$}}//</td></tr>\n\\end\n<table class=\"tw-view-field-table\"><tbody><$list filter=\"[fields[]sort[title]]\" variable=\"listItem\"><$macrocall $name=\"renderfield\" title=<<listItem>>/></$list>\n</tbody></table>\n"
},
"$:/snippets/autosavestatus": {
"title": "$:/snippets/autosavestatus",
"text": "\\define lingo-base() $:/language/ControlPanel/Saving/\n<$reveal type=\"match\" state=\"$:/config/AutoSave\" text=\"yes\">\n<<lingo AutoSave/Enabled/Prompt>>\n<$linkcatcher to=\"$:/config/AutoSave\"><$button to=\"no\"><<lingo AutoSave/Enabled/Button>>\n</$button></$linkcatcher>\n</$reveal>\n<$reveal type=\"nomatch\" state=\"$:/config/AutoSave\" text=\"yes\">\n<<lingo AutoSave/Disabled/Prompt>>\n<$linkcatcher to=\"$:/config/AutoSave\"><$button to=\"yes\"><<lingo AutoSave/Disabled/Button>></$button></$linkcatcher>\n</$reveal>"
},
"$:/config/AnimationDuration": {
"title": "$:/config/AnimationDuration",
"text": "400"
},
"$:/config/AutoSave": {
"title": "$:/config/AutoSave",
"text": "yes"
},
"$:/config/BitmapEditor/Colour": {
"title": "$:/config/BitmapEditor/Colour",
"text": "#ff0"
},
"$:/config/BitmapEditor/LineWidth": {
"title": "$:/config/BitmapEditor/LineWidth",
"text": "3"
},
"$:/config/SyncFilter": {
"title": "$:/config/SyncFilter",
"text": "[is[tiddler]] -[[$:/HistoryList]] -[[$:/StoryList]] -[[$:/isEncrypted]] -[prefix[$:/status]] -[prefix[$:/state]] -[prefix[$:/temp]]"
},
"$:/snippets/currpalettepreview": {
"title": "$:/snippets/currpalettepreview",
"text": "\\define swatchStyle()\nbackground-color: $(swatchColour)$;\n\\end\n\\define swatch(colour)\n<$set name=\"swatchColour\" value={{##$colour$}}>\n<div class=\"tw-swatch\" style=<<swatchStyle>>/>\n</$set>\n\\end\n<div class=\"tw-swatches-horiz\">\n<<swatch foreground>>\n<<swatch background>>\n<<swatch muted-foreground>>\n<<swatch primary>>\n<<swatch page-background>>\n<<swatch tab-background>>\n<<swatch tiddler-info-background>>\n</div>\n"
},
"$:/snippets/download-wiki-button": {
"title": "$:/snippets/download-wiki-button",
"text": "\\define lingo-base() $:/language/ControlPanel/Tools/Download/\n<$button message=\"tw-download-file\" param=\"$:/core/save/all\" class=\"btn-big-green\"><<lingo Full/Caption>> {{$:/core/images/save-button}}</$button>"
},
"$:/snippets/encryptionstatus": {
"title": "$:/snippets/encryptionstatus",
"text": "\\define lingo-base() $:/language/ControlPanel/Tools/Encryption/\n<$reveal type=\"match\" state=\"$:/isEncrypted\" text=\"yes\">\n<<lingo Enabled/Prompt>>\n<$button message=\"tw-clear-password\" class=\"btn btn-danger\"><<lingo ClearPassword/Button>></$button>\n<$button message=\"tw-set-password\" class=\"btn btn-warning\"><<lingo ChangePassword/Button>></$button>\n</$reveal>\n<$reveal type=\"nomatch\" state=\"$:/isEncrypted\" text=\"yes\">\n<<lingo Disabled/Prompt>>\n<$button message=\"tw-set-password\" class=\"btn btn-warning\"><<lingo SetPassword/Button>></$button>\n</$reveal>"
},
"$:/snippets/languageswitcher": {
"title": "$:/snippets/languageswitcher",
"text": "{{$:/language/ControlPanel/Basics/Language/Prompt}} <$view tiddler={{$:/language}} field=\"description\" format=\"text\"><$view tiddler={{$:/language}} field=\"name\" format=\"text\"><$view tiddler={{$:/language}} field=\"title\" format=\"text\"/></$view></$view>\n\n<$linkcatcher to=\"$:/language\">\n<$list filter=\"[[$:/languages/en-GB]] [plugin-type[language]sort[title]]\"><div><$reveal state=\"$:/language\" type=\"match\" text={{!!title}}>•</$reveal><$reveal state=\"$:/language\" type=\"nomatch\" text={{!!title}}> </$reveal> <$link to={{!!title}}><$view field=\"description\" format=\"text\"><$view field=\"name\" format=\"text\"><$view field=\"title\" format=\"text\"/></$view></$view></$link></div>\n</$list>\n</$linkcatcher>"
},
"$:/snippets/minilanguageswitcher": {
"title": "$:/snippets/minilanguageswitcher",
"text": "<$linkcatcher to=\"$:/language\">\n<$list filter=\"[[$:/languages/en-GB]] [plugin-type[language]sort[title]]\"><div><$reveal state=\"$:/language\" type=\"match\" text={{!!title}}>•</$reveal><$reveal state=\"$:/language\" type=\"nomatch\" text={{!!title}}> </$reveal> <$link to={{!!title}}><$view field=\"description\" format=\"text\"><$view field=\"name\" format=\"text\"><$view field=\"title\" format=\"text\"/></$view></$view></$link></div>\n</$list>\n</$linkcatcher>"
},
"$:/snippets/minithemeswitcher": {
"title": "$:/snippets/minithemeswitcher",
"text": "\\define lingo-base() $:/language/ControlPanel/Appearance/Theme/\n<<lingo Prompt>> <$view tiddler={{$:/theme}} field=\"name\"/>\n\n<$linkcatcher to=\"$:/theme\">\n<$list filter=\"[plugin-type[theme]sort[title]]\"><div><$reveal state=\"$:/theme\" type=\"match\" text={{!!title}}>•</$reveal><$reveal state=\"$:/theme\" type=\"nomatch\" text={{!!title}}> </$reveal> <$link to={{!!title}}><$view field=\"name\" format=\"text\"/></$link></div>\n</$list>\n</$linkcatcher>"
},
"$:/snippets/modules": {
"title": "$:/snippets/modules",
"text": "\\define describeModuleType(type)\n{{$:/language/Docs/ModuleTypes/$type$}}\n\\end\n<$list filter=\"[moduletypes[]]\">\n\n!! <$macrocall $name=\"currentTiddler\" $type=\"text/plain\" $output=\"text/plain\"/>\n\n<$macrocall $name=\"describeModuleType\" type=<<currentTiddler>>/>\n\n<ul><$list filter=\"[all[current]modules[]]\"><li><$link><<currentTiddler>></$link>\n</li>\n</$list>\n</ul>\n</$list>\n"
},
"$:/palette": {
"title": "$:/palette",
"text": "$:/palettes/Vanilla"
},
"$:/snippets/paletteeditor": {
"title": "$:/snippets/paletteeditor",
"text": "\\define lingo-base() $:/language/ControlPanel/Appearance/Palette/Editor/\n\\define describePaletteColour(colour)\n{{$:/language/Docs/PaletteColours/$colour$}}\n\\end\n<$set name=\"currentTiddler\" value={{$:/palette}}>\n\n<<lingo Prompt>> <$link to={{$:/palette}}><$macrocall $name=\"currentTiddler\" $output=\"text/plain\"/></$link>\n\n<$list filter=\"[all[current]is[shadow]is[tiddler]]\" variable=\"listItem\">\n<<lingo Prompt/Modified>>\n<$button message=\"tw-delete-tiddler\" param={{$:/palette}}><<lingo Reset/Caption>></$button>\n</$list>\n\n<$list filter=\"[all[current]is[shadow]!is[tiddler]]\" variable=\"listItem\">\n<<lingo Clone/Prompt>>\n</$list>\n\n<$button message=\"tw-new-tiddler\" param={{$:/palette}}><<lingo Clone/Caption>></$button>\n\n<table>\n<tbody>\n<$list filter=\"[all[current]indexes[]]\" variable=\"colourName\">\n<tr>\n<td>\n''<$macrocall $name=\"describePaletteColour\" colour=<<colourName>>/>''<br/>\n<$macrocall $name=\"colourName\" $output=\"text/plain\"/>\n</td>\n<td>\n<$edit-text index=<<colourName>> tag=\"input\"/>\n<br>\n<$edit-text index=<<colourName>> type=\"color\" tag=\"input\"/>\n</td>\n</tr>\n</$list>\n</tbody>\n</table>\n</$set>\n"
},
"$:/snippets/palettepreview": {
"title": "$:/snippets/palettepreview",
"text": "<$set name=\"currentTiddler\" value={{$:/palette}}>\n<$transclude tiddler=\"$:/snippets/currpalettepreview\"/>\n</$set>\n"
},
"$:/snippets/paletteswitcher": {
"title": "$:/snippets/paletteswitcher",
"text": "\\define lingo-base() $:/language/ControlPanel/Appearance/Palette/\n<<lingo Prompt>> <$view tiddler={{$:/palette}} field=\"name\"/>\n\n<$linkcatcher to=\"$:/palette\">\n<div class=\"tw-chooser\"><$list filter=\"[all[shadows+tiddlers]tag[$:/tags/Palette]sort[description]]\"><div class=\"tw-chooser-item\"><$link to={{!!title}}><div><$reveal state=\"$:/palette\" type=\"match\" text={{!!title}}>•</$reveal><$reveal state=\"$:/palette\" type=\"nomatch\" text={{!!title}}> </$reveal> ''<$view field=\"name\" format=\"text\"/>'' - <$view field=\"description\" format=\"text\"/></div><$transclude tiddler=\"$:/snippets/currpalettepreview\"/></$link></div>\n</$list>\n</div>\n</$linkcatcher>"
},
"$:/snippets/recentchanges": {
"title": "$:/snippets/recentchanges",
"text": "<$list filter=\"[!is[system]has[modified]!sort[modified]limit[250]eachday[modified]]\">\n<div class=\"tw-menu-list-item\">\n<$view field=\"modified\" format=\"date\" template={{$:/language/RecentChanges/DateFormat}}/>\n<$list filter=\"[sameday{!!modified}!is[system]!sort[modified]]\">\n<div class=\"tw-menu-list-subitem\">\n<$link to={{!!title}}>\n<$view field=\"title\"/>\n</$link>\n</div>\n</$list>\n</div>\n</$list>\n"
},
"$:/temp/search": {
"title": "$:/temp/search",
"text": ""
},
"$:/tags/ControlPanel": {
"title": "$:/tags/ControlPanel",
"list": "$:/core/ui/ControlPanel/Basics $:/core/ui/ControlPanel/Appearance $:/core/ui/ControlPanel/Saving $:/core/ui/ControlPanel/Plugins $:/core/ui/ControlPanel/Tools $:/core/ui/ControlPanel/Internals",
"text": ""
},
"$:/tags/EditTemplate": {
"title": "$:/tags/EditTemplate",
"list": "[[$:/core/ui/EditTemplate/controls]] [[$:/core/ui/EditTemplate/title]] [[$:/core/ui/EditTemplate/tags]] [[$:/core/ui/ViewTemplate/classic]] [[$:/core/ui/EditTemplate/body]] [[$:/core/ui/EditTemplate/type]] [[$:/core/ui/EditTemplate/fields]]",
"text": ""
},
"$:/tags/EditToolbar": {
"title": "$:/tags/EditToolbar",
"list": "[[$:/core/ui/EditToolbar/delete]] [[$:/core/ui/EditToolbar/cancel]] [[$:/core/ui/EditToolbar/save]]",
"text": ""
},
"$:/tags/MoreSideBar": {
"title": "$:/tags/MoreSideBar",
"list": "[[$:/core/ui/MoreSideBar/All]] [[$:/core/ui/MoreSideBar/Recent]] [[$:/core/ui/MoreSideBar/Tags]] [[$:/core/ui/MoreSideBar/Missing]] [[$:/core/ui/MoreSideBar/Drafts]] [[$:/core/ui/MoreSideBar/Orphans]] [[$:/core/ui/MoreSideBar/Types]] [[$:/core/ui/MoreSideBar/System]] [[$:/core/ui/MoreSideBar/Shadows]]",
"text": ""
},
"$:/tags/PageControls": {
"title": "$:/tags/PageControls",
"list": "[[$:/core/ui/PageControls/new-tiddler]] [[$:/core/ui/PageControls/control-panel]] [[$:/core/ui/PageControls/save-wiki]]",
"text": ""
},
"$:/tags/PageTemplate": {
"title": "$:/tags/PageTemplate",
"list": "[[$:/core/ui/PageTemplate/sidebar]] [[$:/core/ui/PageTemplate/story]] [[$:/core/ui/PageTemplate/alerts]] [[$:/core/ui/PageTemplate/topleftbar]] [[$:/core/ui/PageTemplate/toprightbar]]",
"text": ""
},
"$:/tags/SideBar": {
"title": "$:/tags/SideBar",
"list": "[[$:/core/ui/SideBar/Open]] [[$:/core/ui/SideBar/Recent]] [[$:/core/ui/SideBar/Tools]] [[$:/core/ui/SideBar/More]]",
"text": ""
},
"$:/tags/TiddlerInfo": {
"title": "$:/tags/TiddlerInfo",
"list": "[[$:/core/ui/TiddlerInfo/References]] [[$:/core/ui/TiddlerInfo/Tagging]] [[$:/core/ui/TiddlerInfo/List]] [[$:/core/ui/TiddlerInfo/Listed]] [[$:/core/ui/TiddlerInfo/Fields]]",
"text": ""
},
"$:/tags/TiddlerInfo/Advanced": {
"title": "$:/tags/TiddlerInfo/Advanced",
"list": "[[$:/core/ui/TiddlerInfo/Advanced/ShadowInfo]] [[$:/core/ui/TiddlerInfo/Advanced/PluginInfo]]",
"text": ""
},
"$:/tags/ViewTemplate": {
"title": "$:/tags/ViewTemplate",
"list": "[[$:/core/ui/ViewTemplate/title]] [[$:/core/ui/ViewTemplate/subtitle]] [[$:/core/ui/ViewTemplate/tags]] [[$:/core/ui/ViewTemplate/classic]] [[$:/core/ui/ViewTemplate/body]]",
"text": ""
},
"$:/tags/ViewToolbar": {
"title": "$:/tags/ViewToolbar",
"list": "[[$:/core/ui/ViewToolbar/info]] [[$:/core/ui/ViewToolbar/edit]] [[$:/core/ui/ViewToolbar/close]]",
"text": ""
},
"$:/snippets/themeswitcher": {
"title": "$:/snippets/themeswitcher",
"text": "\\define lingo-base() $:/language/ControlPanel/Appearance/Theme/\n<<lingo Prompt>> <$view tiddler={{$:/theme}} field=\"name\"/>\n\n<$linkcatcher to=\"$:/theme\">\n<$list filter=\"[plugin-type[theme]sort[title]]\"><div><$reveal state=\"$:/theme\" type=\"match\" text={{!!title}}>•</$reveal><$reveal state=\"$:/theme\" type=\"nomatch\" text={{!!title}}> </$reveal> <$link to={{!!title}}>''<$view field=\"name\" format=\"text\"/>'' <$view field=\"description\" format=\"text\"/></$link></div>\n</$list>\n</$linkcatcher>"
},
"$:/core/wiki/title": {
"title": "$:/core/wiki/title",
"type": "text/vnd.tiddlywiki",
"text": "{{$:/SiteTitle}} --- {{$:/SiteSubtitle}}"
},
"$:/view": {
"title": "$:/view",
"text": "classic"
},
"$:/snippets/viewswitcher": {
"title": "$:/snippets/viewswitcher",
"text": "\\define lingo-base() $:/language/ControlPanel/Appearance/StoryView/\n<<lingo Prompt>> {{$:/view}}\n\n<$linkcatcher to=\"$:/view\"><$list filter=\"[storyviews[]]\"><div><$reveal state=\"$:/view\" type=\"match\" text={{!!title}}>•</$reveal><$reveal state=\"$:/view\" type=\"nomatch\" text={{!!title}}> </$reveal> <$link to={{!!title}}><$view field=\"title\"/></$link>\n</div>\n</$list>\n</$linkcatcher>\n"
}
}
}
<div class="tw-subtitle">
<$link to={{!!modifier}}>
<$view field="modifier"/>
</$link> <$view field="modified" format="relativedate"/>
</div>
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{
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},
{
"title": "SiteTitle"
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{
"title": "SiteSubtitle"
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{
"title": "Instrucciones adicionales"
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{
"title": "El Antiguo Testamento"
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{
"title": "Indices"
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{
"title": "El Nuevo Testamento"
},
{
"title": "La teología sistemática"
},
{
"title": "La filosofía"
},
{
"title": "Términos"
},
{
"title": "Personas"
},
{
"title": "La transformación personal"
},
{
"title": "La transformación mundial"
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{
"title": "Grupos"
},
{
"title": "Formación pastoral"
},
{
"title": "Liderazgo"
},
{
"title": "Liturgia"
},
{
"title": "Predicación"
},
{
"title": "Consejería pastoral"
},
{
"title": "Religiones"
},
{
"title": "Historia"
},
{
"title": "Prolegómena"
},
{
"title": "Diaconía"
},
{
"title": "Educación"
},
{
"title": "Teologia propia"
},
{
"title": "Cristología"
},
{
"title": "Filosofía (intro)"
},
{
"title": "Antropología (fil)"
},
{
"title": "Epistemología"
},
{
"title": "Estética"
},
{
"title": "Lógica"
},
{
"title": "Metafísica"
},
{
"title": "Interpretación"
},
{
"title": "Filemón"
},
{
"title": "Trabajo y finanzas"
},
{
"title": "Evangelismo"
},
{
"title": "Apocalipsis"
},
{
"title": "Hechos"
},
{
"title": "Pneumatología"
},
{
"title": "Antropología (teol)"
},
{
"title": "Harmatología"
},
{
"title": "Soteriología"
},
{
"title": "Eclesiología"
},
{
"title": "Escatología"
},
{
"title": "Apologética"
},
{
"title": "1 Tesalonicenses"
},
{
"title": "2 Tesalonicenses"
},
{
"title": "Colosenses"
},
{
"title": "Nuevo Testamento (intro)"
},
{
"title": "Malaquías"
},
{
"title": "Zacarías"
},
{
"title": "Hageo"
},
{
"title": "Habacuc"
},
{
"title": "Sofonías"
},
{
"title": "Nahúm"
},
{
"title": "Lamentaciones"
},
{
"title": "Deuteronomio"
},
{
"title": "Citas"
},
{
"title": "Evangelios (el estudio de)"
},
{
"title": "Vida de Jesús"
},
{
"title": "Enseñanzas de Jesús"
},
{
"title": "Mateo"
},
{
"title": "Judas"
},
{
"title": "Marcos"
},
{
"title": "Lucas"
},
{
"title": "Juan"
},
{
"title": "Romanos"
},
{
"title": "Pablo"
},
{
"title": "1 Corintios"
},
{
"title": "2 Corintios"
},
{
"title": "Gálatas"
},
{
"title": "Efesios"
},
{
"title": "Filipenses"
},
{
"title": "1 Timoteo"
},
{
"title": "Tito"
},
{
"title": "2 Timoteo"
},
{
"title": "Hebreos"
},
{
"title": "Santiago"
},
{
"title": "1 Pedro"
},
{
"title": "3 Juan"
},
{
"title": "2 Juan"
},
{
"title": "1 Juan"
},
{
"title": "2 Pedro"
},
{
"title": "Miqueas"
},
{
"title": "Salmos"
},
{
"title": "Jueces"
},
{
"title": "Rut"
},
{
"title": "Job"
},
{
"title": "Joel"
},
{
"title": "Proverbios"
},
{
"title": "Ezequiel"
},
{
"title": "Oseas"
},
{
"title": "Josué"
},
{
"title": "Amós"
},
{
"title": "Abdías"
},
{
"title": "Jonás"
},
{
"title": "Eclesiastés"
},
{
"title": "Cantares"
},
{
"title": "Isaías"
},
{
"title": "Jeremías"
},
{
"title": "1-2 Samuel"
},
{
"title": "1-2 Reyes"
},
{
"title": "Esdras"
},
{
"title": "Nehemías"
},
{
"title": "1-2 Crónicas"
},
{
"title": "Números"
},
{
"title": "Génesis"
},
{
"title": "Levítico"
},
{
"title": "Éxodo"
},
{
"title": "Actitudes, virtudes, valores"
},
{
"title": "Interpersonal"
},
{
"title": "Cuerpo y salud"
},
{
"title": "Vida emocional"
},
{
"title": "Vida religiosa"
},
{
"title": "Vida intelectual"
},
{
"title": "Recreación y entretenimiento"
},
{
"title": "Misiones"
},
{
"title": "Problemas sociales"
},
{
"title": "Acción social"
},
{
"title": "Auto-estima"
},
{
"title": "Antiguo Testamento (intro)"
},
{
"title": "Familia y sexualidad"
},
{
"title": "Ética"
},
{
"title": "El ministerio eclesiástico"
},
{
"title": "Una diapositiva de las religiones en relación a la fe reformada"
},
{
"title": "Los Evangelios"
},
{
"title": "El Sermón del Monte"
},
{
"title": "Las epístolas de Pablo"
},
{
"title": "Las cartas generales"
},
{
"title": "El Pentatéuco"
},
{
"title": "Los libros históricos"
},
{
"title": "Ester"
},
{
"title": "Los libros poéticos y sapienciales"
},
{
"title": "Los profetas mayores"
},
{
"title": "Los profetas menores"
},
{
"title": "Un bosquejo de Daniel 9"
},
{
"title": "Un bosquejo de Daniel 1"
},
{
"title": "La teología y los temas de Daniel"
},
{
"title": "Frases repetidas en Hageo"
},
{
"title": "El autor y la fecha de Daniel"
},
{
"title": "Objeciones de muchos eruditos a la exactitud histórica de Daniel"
},
{
"title": "Dificultuades interpretativas en el libro de Daniel"
},
{
"title": "La transmisión del texto de Daniel"
},
{
"title": "Daniel en el contexto del canon bíblico"
},
{
"title": "Paralelos entre Daniel y José"
},
{
"title": "La estructura del libro de Daniel"
},
{
"title": "La estructura quiástica de Daniel 2-7"
},
{
"title": "Una posible estructura quiástica de Daniel 8-12"
},
{
"title": "Bosquejo para el libro de Daniel"
},
{
"title": "Los pecados en Miqueas"
},
{
"title": "La estructura de Ezequiel"
},
{
"title": "Colección de profecías misceláneas (Ezequiel 33-39)"
},
{
"title": "Ezequiel 33.10-20"
},
{
"title": "Ezequiel 33.21-22"
},
{
"title": "Ezequiel 33.23-33"
},
{
"title": "Profecías contra las naciones (Ezequiel 25-32)"
},
{
"title": "Ezequiel 25.12-14"
},
{
"title": "Ezequiel 25.15-17"
},
{
"title": "Ezequiel 26"
},
{
"title": "Ezequiel 27"
},
{
"title": "Ezequiel 28.01-10"
},
{
"title": "Ezequiel 25.08-11"
},
{
"title": "Ezequiel 25.01-7"
},
{
"title": "Ezequiel 28.11-19"
},
{
"title": "Ezequiel 28.20-23"
},
{
"title": "Ezequiel 28.24-26"
},
{
"title": "Notas exegéticas para Ezequiel"
},
{
"title": "Ezequiel 33.01-9"
},
{
"title": "Ezequiel 29.01-16"
},
{
"title": "Ezequiel 29.17-21"
},
{
"title": "Ezequiel 30.01-19"
},
{
"title": "Ezequiel 30.20-26"
},
{
"title": "Ezequiel 31"
},
{
"title": "Ezequiel 32.01-16"
},
{
"title": "Ezequiel 32.17-32"
},
{
"title": "Bosquejo no terminado de 1-2 Crónicas"
},
{
"title": "Bosquejo no terminado de 1-2 Reyes"
},
{
"title": "Los temas y la teología de 1-2 Samuel"
},
{
"title": "Bosquejo no terminado de 1-2 Samuel"
},
{
"title": "La estructura de Nehemías 1"
},
{
"title": "Los problemas del pueblo en Nehemías y Malaquías"
},
{
"title": "Preguntas para reflexionar sobre la estética y el arte"
},
{
"title": "Las preguntas básicas de la epistemología"
},
{
"title": "Una definición del conocimiento"
},
{
"title": "Las posibles fuentes de nuestro conocimiento"
},
{
"title": "El problema con nuestras fuentes del conocimiento"
},
{
"title": "Una definición de la filosofía"
},
{
"title": "La filosofía, la teología y la ciencia"
},
{
"title": "Tres actitudes cristianas acerca de la filosofía"
},
{
"title": "Disciplinas relacionadas a la filosofía"
},
{
"title": "Los beneficios de la filosofía"
},
{
"title": "8. Los usos de la lógica en el ministerio"
},
{
"title": "Un quiasmo en Génesis 3"
},
{
"title": "Paralelos entre la tentación de Eva y la tentación de Caín"
},
{
"title": "El pecado de Adán y Eva"
},
{
"title": "Génesis 3.1-24"
},
{
"title": "Génesis 01.01-2.4"
},
{
"title": "La estructura de Génesis 1"
},
{
"title": "Los temas y la teología de Génesis"
},
{
"title": "Pecados sexuales en Génesis"
},
{
"title": "Conflictos entre hermanos en Génesis"
},
{
"title": "La serie de soluciones que Dios usa para responder al pecado"
},
{
"title": "Tabla de los temas en Génesis 12-25"
},
{
"title": "Cuatro factores que dan urgencia al evangelismo"
},
{
"title": "La hospitalidad en el culto para personas nuevas"
},
{
"title": "Fuentes de la ética del Antiguo Testamento"
},
{
"title": "Nuestra presentación: la ética, la virtud y la felicidad en perspectiva bíblica"
},
{
"title": "Diapositiva de las siete virtudes"
},
{
"title": "Una definición de la virtud"
},
{
"title": "Los diez mandamientos"
},
{
"title": "La numeración de los diez mandamientos"
},
{
"title": "Las dos versiones bíblicas de los diez mandamientos"
},
{
"title": "Dos posibles divisiones de los diez mandamientos"
},
{
"title": "Dos motivos para guardar el día de reposo"
},
{
"title": "Deuteronomio 05.06-21"
},
{
"title": "Exodo 20.01-17"
},
{
"title": "El éxodo como una nueva creación"
},
{
"title": "5. Las reglas de los silogismos"
},
{
"title": "4. La distribución de términos"
},
{
"title": "2. La estructura básica de los silogismos"
},
{
"title": "1. Introducción a la lógica"
},
{
"title": "3. La calidad y cantidad de las proposiciones"
},
{
"title": "9. Pasos para evaluar los argumentos con la lógica"
},
{
"title": "6. Las falacias formales"
},
{
"title": "7. Las falacias informales"
},
{
"title": "Las herramientas de un intelectual cristiano"
},
{
"title": "La abducción"
},
{
"title": "El discernimiento de los niveles de abstracción"
},
{
"title": "Las analogías"
},
{
"title": "La consistencia"
},
{
"title": "Herramientas intelectuales"
},
{
"title": "Los contraejemplos"
},
{
"title": "La deducción"
},
{
"title": "Las definiciones de los términos"
},
{
"title": "La dialéctica (herramientas)"
},
{
"title": "La dicotomía falsa"
},
{
"title": "Gamas o espectros en lugar de categorías opuestas"
},
{
"title": "La inducción (herramientas)"
},
{
"title": "La distinción entre válido y verdad"
},
{
"title": "Daniel"
},
{
"title": "La historia del calendario"
},
{
"title": "La historia del desarrollo de la Biblia"
},
{
"title": "Los capítulos y versículos de la Biblia"
},
{
"title": "Las versiones de la Biblia en español"
},
{
"title": "La Vulgata de Jerónimo"
},
{
"title": "El texto de la Biblia"
},
{
"title": "La historia del texto hebreo del Antiguo Testamento"
},
{
"title": "La historia del texto griego del Nuevo Testamento"
},
{
"title": "El canon de la Biblia"
},
{
"title": "El significado del canon"
},
{
"title": "La formación del canon del Antiguo Testamento"
},
{
"title": "El número y el orden de los libros del Antiguo Testamento"
},
{
"title": "Los libros apócrifos y el canon"
},
{
"title": "La formación del canon del Nuevo Testamento"
},
{
"title": "36 tips para sacar más de la Biblia (una presentación en línea)"
},
{
"title": "El método SRMP para estudiar las epístolas (presentación en SlideShare)"
},
{
"title": "La selección del texto"
},
{
"title": "La preparación espiritual antes de estudiar el texto bíblico"
},
{
"title": "La identificación de los límites de un texto bíblico"
},
{
"title": "Acerca de los comentarios"
},
{
"title": "Cinco debilidades comunes en comentarios bíblicos (Fee)"
},
{
"title": "Observaciones acerca de los pasos exegéticos"
},
{
"title": "La aplicación de un texto bíblico"
},
{
"title": "Walter Kaiser acerca de la importancia de la aplicación"
},
{
"title": "Una introducción a la interpretación y la exégesis"
},
{
"title": "La posmodernidad y el significado"
},
{
"title": "Gordon Fee acerca de las intenciones de los autores"
},
{
"title": "La crítica textual"
},
{
"title": "Procedimiento para la crítica textual"
},
{
"title": "Ejemplos notables de textos donde la crítica textual es importante"
},
{
"title": "Una introducción a la crítica textual"
},
{
"title": "La exégesis gramatical y sintáctica"
},
{
"title": "La evaluación de sermones"
},
{
"title": "Séis formas de predicar a Cristo desde el Antiguo Testamento"
},
{
"title": "Formas diplomáticas de decir ‘No’"
},
{
"title": "El culto y el evangelismo"
},
{
"title": "La tecnología y la liturgia"
},
{
"title": "Los costos olvidados de las tecnologías de presentación"
},
{
"title": "Las ventajas y desventajas de usar pantallas"
},
{
"title": "Citas acerca de la liturgia"
},
{
"title": "Materiales bíblicos para la liturgia"
},
{
"title": "Doxologías bíblicas para el uso en la liturgia"
},
{
"title": "Bendiciones bíblicas para el uso en la liturgia"
},
{
"title": "El alumno"
},
{
"title": "El docente"
},
{
"title": "El contexto educativo"
},
{
"title": "Citas acerca de la educación"
},
{
"title": "Aspectos teóricos acerca de la educación"
},
{
"title": "Cinco declaraciones positivas acerca de Dios en Malaquías"
},
{
"title": "Un propuesto quiasmo en Malaquías 1.6-14"
},
{
"title": "Una propuesta estructura quiástica para Malaquías"
},
{
"title": "Bibliografía de libros consultados sobre Habacuc"
},
{
"title": "El contexto canónico de Habacuc"
},
{
"title": "Bosquejo de Habacuc 2.2-19"
},
{
"title": "El autor de Habacuc"
},
{
"title": "La situación histórica de Habacuc"
},
{
"title": "La importancia de Habacuc para el Cristianismo"
},
{
"title": "Materiales en otras páginas web"
},
{
"title": "Consejos para estudiar"
},
{
"title": "Consejos para escribir"
},
{
"title": "El descuido del intelecto"
},
{
"title": "Soñar despierto, fantasea"
},
{
"title": "Preguntas para la reflexión acerca del uso del tiempo libre"
},
{
"title": "Autoestima, auto-concepto"
},
{
"title": "Los propósitos de la teología"
},
{
"title": "Las teorías de la expiación"
},
{
"title": "Citas acerca del Espíritu Santo"
},
{
"title": "Diapositiva de los cuatro atributos de la iglesia"
},
{
"title": "¿Dónde pasaremos la eternidad? (una presentación en línea)"
},
{
"title": "Una presentación acerca del infierno"
},
{
"title": "Los tres usos de la ley Mosaica"
},
{
"title": "El Cristianismo y la ciencia"
},
{
"title": "La relación entre la fe, la razón y la verdad"
},
{
"title": "Un resumen del argumento ateo contra la religión / el Cristianismo"
},
{
"title": "Las filosofías seculares"
},
{
"title": "El Cristianismo y la experiencia humana"
},
{
"title": "La existencia de Dios"
},
{
"title": "El problema del mal (una presentación en línea)"
},
{
"title": "El Argumento Ontológico de Anselmo"
},
{
"title": "La veracidad de la Biblia"
},
{
"title": "Jesucristo (apologética)"
},
{
"title": "Argumentos acerca de la resurrección de Jesucristo"
},
{
"title": "La metodología de la apologética"
},
{
"title": "Principios para el diálogo con personas con otras creencias"
},
{
"title": "Siete derechos para facilitar el diálogo entre personas con diferentes creencias"
},
{
"title": "Introducción a la apologética"
},
{
"title": "Relación AT/NT"
},
{
"title": "Antiguo Testamento (el estudio de)"
},
{
"title": "Antiguo Testamento (trasfondo)"
},
{
"title": "La cronología del Antiguo Testamento"
},
{
"title": "La geografía y política internacional del Antiguo Testamento"
},
{
"title": "La literatura del Antiguo Testamento"
},
{
"title": "Datos no integrados para la literatura del AT"
},
{
"title": "Razones que los Cristianos deben volver a enfatizar el Antiguo Testamento"
},
{
"title": "Razones por las cuales los Cristianos son negligentes en cuanto al Antiguo Testamento"
},
{
"title": "Antiguo Testamento (teología)"
},
{
"title": "La sabiduría en el Antiguo Testamento"
},
{
"title": "Las misiones en el Antiguo Testamento"
},
{
"title": "Angeles en el Antiguo Testamento"
},
{
"title": "Acción de gracias en el Antiguo Testamento"
},
{
"title": "Walter Brueggemann acerca de la acción de gracias en el AT"
},
{
"title": "El liderazgo en el Antiguo Testamento"
},
{
"title": "El pecado en el Antiguo Testamento"
},
{
"title": "Los profetas y la profecía en el Antiguo Testamento"
},
{
"title": "El tema de la expulsión y el exilio en el Antiguo Testamento"
},
{
"title": "Nombres que cambian en Jueces"
},
{
"title": "Los ciclos viciosos de los Jueces"
},
{
"title": "Referencias a otros eventos de Jueces en el AT"
},
{
"title": "Referencias al período histórico de los jueces en el AT"
},
{
"title": "Referencias a los jueces mismos en el AT"
},
{
"title": "El lugar céntrico de Noemí en el libro de Rut"
},
{
"title": "Los propósitos del libro de Rut"
},
{
"title": "Un bosquejo del libro de Rut"
},
{
"title": "La simetría entre capítulos 1 y 4 del libro de Rut"
},
{
"title": "Paralelos entre capítulos 2 y 3 del libro de Rut"
},
{
"title": "La virtud de Rut y Booz en el libro de Rut"
},
{
"title": "El tema de la soberanía de Dios en Rut"
},
{
"title": "Las oraciones en el libro de Rut"
},
{
"title": "Las bendiciones en el libro de Rut"
},
{
"title": "El diálogo en el libro de Rut"
},
{
"title": "Rut capítulo 4"
},
{
"title": "La caracterización en Ester"
},
{
"title": "Las coincidencias en Ester"
},
{
"title": "La ironía en Ester"
},
{
"title": "Temas misceláneas en Ester"
},
{
"title": "Los banquetes y ayunos en Ester"
},
{
"title": "Las conexiones canónicas de Ester"
},
{
"title": "Aspectos introductorios de Ester"
},
{
"title": "Salmo 8 en Job"
},
{
"title": "Los textos positivos de Eclesiastés"
},
{
"title": "Los cánticos de las subidas"
},
{
"title": "La numeración de los Salmos"
},
{
"title": "El título del libro de Salmos"
},
{
"title": "Las funciones sintácticas de los Salmos"
},
{
"title": "La clasificación de los subgéneros de los Salmos"
},
{
"title": "La vocación"
},
{
"title": "Salmo 013"
},
{
"title": "Salmo 044"
},
{
"title": "Salmo 150"
},
{
"title": "Jonás 1"
},
{
"title": "El extraño caso de Jonás capítulo 2"
},
{
"title": "Jonás 3"
},
{
"title": "Jonás 4"
},
{
"title": "Los temas y la teología de Jonás"
},
{
"title": "Los aspectos literarios de Jonás"
},
{
"title": "La estructura de Jonás"
},
{
"title": "Asuntos introductorios para Jonás"
},
{
"title": "Jonás en el NT"
},
{
"title": "Jonas y los Salmos"
},
{
"title": "Jonás en 2 Reyes"
},
{
"title": "Éxodo 34.6 en Jonás"
},
{
"title": "Jonás 3 y Éxodo 32"
},
{
"title": "Bibliografía de recursos consultados para Lamentaciones"
},
{
"title": "El contexto canónico de Lamentaciones"
},
{
"title": "Paralelos y contrastes entre Jeremías y Lamentaciones"
},
{
"title": "Las secciones de Lamentaciones según Dorsey"
},
{
"title": "La relación entre los poemas de Lamentaciones"
},
{
"title": "Paralelos entre Lamentaciones 2 y 3"
},
{
"title": "Los cinco poemas de Lamentaciones"
},
{
"title": "Los aspectos literarios de Lamentaciones"
},
{
"title": "La historia de la interpretación de Lamentaciones"
},
{
"title": "La teología y los temas de Lamentaciones"
},
{
"title": "Asuntos introductorios para Lamentaciones"
},
{
"title": "Israel en Jueces"
},
{
"title": "La lista de los jueces"
},
{
"title": "Otros títulos para los jueces"
},
{
"title": "Similitudes entre Sansón e Israel"
},
{
"title": "Citas acerca de los medios de comunicación"
},
{
"title": "Nuestra presentación El Pastor, su familia y su comunidad"
},
{
"title": "Pobreza"
},
{
"title": "Organizaciones cristianas de transformación en México"
},
{
"title": "Materiales gratuitos para la Disciplina de amor y los Proyectos Semilla"
},
{
"title": "Cosmovisiones"
},
{
"title": "Libros acerca de la cosmovisión y la transformación"
},
{
"title": "Cuando nada doy"
},
{
"title": "Salmo 131"
},
{
"title": "Palabras de inspiración y motivación"
},
{
"title": "Diapositiva acerca de la paciencia vs la perseverancia"
},
{
"title": "Estrategias contra la flojera"
},
{
"title": "La virtud"
},
{
"title": "El enojo"
},
{
"title": "El temor y la ansiedad"
},
{
"title": "El gozo y la felicidad"
},
{
"title": "Las falsas fuentes de la felicidad según Aristóteles, Boecio y Tomás de Aquino"
},
{
"title": "Los deseos"
},
{
"title": "Amistad"
},
{
"title": "Citas acerca del amor"
},
{
"title": "Citas generales acerca de las relaciones interpersonales"
},
{
"title": "Disculparse / pedir perdón"
},
{
"title": "El prejuicio, juzgar"
},
{
"title": "Diapositiva acerca de la gracia vs la misericordia"
},
{
"title": "La apatía / indiferencia"
},
{
"title": "Perdonar"
},
{
"title": "El Espíritu Santo en 1 Tesalonicenses"
},
{
"title": "Los Judíos en 1 Tesalonicenses"
},
{
"title": "Los Gentiles paganos en 1 Tesalonicenses"
},
{
"title": "Satanás en 1 Testalonicenses"
},
{
"title": "Frases generales para la vida cristiana en 1 Tesalonicenses"
},
{
"title": "La proclamación del evangelio en 1 Tesalonicenses"
},
{
"title": "Los apóstoles en 1 Tesalonicenses"
},
{
"title": "La integridad en el ministerio en 1 Tesalonicenses"
},
{
"title": "Dios en 1 Tesalonicenses"
},
{
"title": "Jesucristo en 1 Tesalonicenses"
},
{
"title": "Angelología"
},
{
"title": "La situación detrás de 1 Tesalonicenses"
},
{
"title": "La escatología en 1 Tesalonicenses"
},
{
"title": "Comparación de 1 Tesalonicenses 4.13-18 y 5.1-11"
},
{
"title": "Un bosquejo de 1 Tesalonicenses"
},
{
"title": "1 Tesalonicenses 1.1"
},
{
"title": "1 Tesalonicenses 1.2-10"
},
{
"title": "1 Tesalonicenses 5.23-28"
},
{
"title": "1 Tesalonicenses 5.1-11"
},
{
"title": "1 Tesalonicenses 5.12-22"
},
{
"title": "1 Tesalonicenses 4.1-12"
},
{
"title": "1 Tesalonicenses 3.11-13"
},
{
"title": "1 Tesalonicenses 2.17-3.10"
},
{
"title": "1 Tesalonicenses 2.1-16"
},
{
"title": "Citas y alusiones al Antiguo Testamento en 1 Tesalonicenses"
},
{
"title": "Textos en 1 Tesalonicenses con asuntos textuales"
},
{
"title": "El afecto de Pablo para los Tesalonicenses"
},
{
"title": "Fórmulas de revelación en 1 Tesalonicenses"
},
{
"title": "Donde comienza y termina la perícopa 1 Tesalonicenses 4.13-18"
},
{
"title": "La función de 1 Tesalonicenses 4.13-18 en su contexto"
},
{
"title": "1 Tesalonicenses 4.13-18"
},
{
"title": "Las &quot;malas noticias&quot; de Eclesiastés"
},
{
"title": "Nuestra presentación &quot;Introducción al libro de Rut&quot;"
},
{
"title": "El tema de &quot;ver&quot; en Génesis"
},
{
"title": "El tema de &quot;ordenar&quot; y &quot;llenar&quot; en Génesis"
},
{
"title": "Bondad y misericordia"
},
{
"title": "Interpersonal (general)"
},
{
"title": "Amor"
},
{
"title": "La fe en 1 Tesalonicenses"
},
{
"title": "El amor y el tratamiento mutuo en 1 Tesalonicenses"
},
{
"title": "La santidad en 1 Tesalonicenses"
},
{
"title": "Otros temas morales en 1 Tesalonicenses"
},
{
"title": "El contraste entre Cristianos e inconversos en 1 Tesalonicenses"
},
{
"title": "La estructura de Mateo 8-9"
},
{
"title": "La estructura de Mateo 14-17"
},
{
"title": "La estructura de Mateo 11-12"
},
{
"title": "La estructura de Mateo 21-22"
},
{
"title": "La estructura de Mateo 19-20"
},
{
"title": "La estructura de Mateo 23-25"
},
{
"title": "La estructura de Mateo 10"
},
{
"title": "La estructura de Mateo 18"
},
{
"title": "Bibliografía de recursos consultados para Mateo"
},
{
"title": "La estructura paralela de Mateo 1-4 según D. W. Gooding"
},
{
"title": "Supuestos Paralelos entre Mateo 11 y Mateo 28 (RV95)"
},
{
"title": "La estructura de Mateo según Bacon"
},
{
"title": "La estructura de Mateo según J. D. Kingsbury."
},
{
"title": "La estructura de Mateo 1-4"
},
{
"title": "La estructura de Mateo 5-7"
},
{
"title": "La estructura de Mateo 13"
},
{
"title": "La estructura de Mateo 26-28"
},
{
"title": "Juan Marcos como el autor del Evangelio de Marcos"
},
{
"title": "Latinismos en Marcos"
},
{
"title": "El número tres en Marcos"
},
{
"title": "El presente histórico en Marcos"
},
{
"title": "Historias intercaladas en Marcos"
},
{
"title": "Un posible quiasmo en Marcos 2-3"
},
{
"title": "Parataxis en Marcos"
},
{
"title": "Citas al Antiguo Testamento en Marcos"
},
{
"title": "Alusiones al Antiguo Testamento en Marcos"
},
{
"title": "Notas exegéticas para Marcos"
},
{
"title": "Oraciones gramaticales en Marcos"
},
{
"title": "Apoyo para Romo como el lugar de la composición de Marcos"
},
{
"title": "Argumentos acerca de la fecha del Evangelio de Marcos"
},
{
"title": "Marcos 3.1-6"
},
{
"title": "Marcos 5.21-43"
},
{
"title": "Conexiones entre diferentes secciones de Marcos"
},
{
"title": "La estructura de Marcos según Geulich"
},
{
"title": "La estructura de Marcos según Carson, Moo y Morris"
},
{
"title": "Bibliografía de recursos consultados para Marcos"
},
{
"title": "Los Evangelios sinópticos"
},
{
"title": "El tema del éxodo en Marcos"
},
{
"title": "El silencio en Marcos"
},
{
"title": "Marcos y 1 Pedro"
},
{
"title": "Los detalles vivos de Marcos"
},
{
"title": "El enojo de Jesús en Marcos"
},
{
"title": "El llamamiento de los discípulos en Marcos"
},
{
"title": "Las controversias en Marcos"
},
{
"title": "Los fracasos de los discípulos en Marcos"
},
{
"title": "La compasión de Jesús en Marcos"
},
{
"title": "Milagros en Marcos"
},
{
"title": "La presión de las multitudes en Marcos"
},
{
"title": "Jesús inspira temor y asombro en las personas en Marcos"
},
{
"title": "La oración en Marcos"
},
{
"title": "Las oraciones de Jesús en Marcos"
},
{
"title": "El dinero en Marcos"
},
{
"title": "La abnegación en Marcos"
},
{
"title": "La humildad en Marcos"
},
{
"title": "Juan el bautizador en Marcos"
},
{
"title": "El conocimiento sobrenatural de Jesús en Marcos"
},
{
"title": "El reino de Dios en Marcos"
},
{
"title": "Las predicciones de la pasión de Jesús en Marcos"
},
{
"title": "La aceptación de Marcos al canon"
},
{
"title": "Paralelos entre Marcos y el discurso en Hechos 10.37-41"
},
{
"title": "El material único de Marcos"
},
{
"title": "Marcos 1.1-13"
},
{
"title": "Marcos 1.14-15"
},
{
"title": "Marcos 1.16-20"
},
{
"title": "Marcos 1.21-28"
},
{
"title": "Error theories (teorías para explicar los errores)"
},
{
"title": "LA COPA acrónimo para los elementos de la oración"
},
{
"title": "Una mirada a Hebreos"
},
{
"title": "Una mirada a Judas"
},
{
"title": "Una mirada a 1 Pedro"
},
{
"title": "Una mirada a Santiago"
},
{
"title": "Una mirada a 1 Tesalonicenses"
},
{
"title": "Una mirada detrás de Hebreos"
},
{
"title": "Una mirada detrás de Judas"
},
{
"title": "Una mirada detrás de 1 Pedro"
},
{
"title": "Una mirada detrás de Santiago"
},
{
"title": "Una mirada detrás de 1 Tesalonicenses"
},
{
"title": "Conexiones entre Colosenses y Filemón"
},
{
"title": "Los personajes mencionados en Filemón"
},
{
"title": "Los métodos persuasivos de Pablo en Filemón"
},
{
"title": "Los nombres para Dios en Filemón"
},
{
"title": "Un bosquejo para Filemón"
},
{
"title": "Bibliografía de recursos consultados para Filemón"
},
{
"title": "Detalles desconocidos de la fuga de Onésimo"
},
{
"title": "El 'mucho más' de la petición de Pablo en Filemón 21"
},
{
"title": "Lo que sabemos de Filemón"
},
{
"title": "Evidencia que Filemón cumplió con la petición de Pablo"
},
{
"title": "Notas exegéticas para Filemón"
},
{
"title": "Auto-examen para Filemón"
},
{
"title": "Los personajes mencionados en 3 Juan"
},
{
"title": "Notas exegéticas para 3 Juan"
},
{
"title": "Una comparación de 2 Juan y 3 Juan"
},
{
"title": "Paralelos entre las cartas de Juan"
},
{
"title": "Paralelos entre el Evangelio de Juan y las cartas, una tabla"
},
{
"title": "Diferencias entre el Evangelio de Juan y las cartas"
},
{
"title": "Un bosquejo de 3 Juan"
},
{
"title": "3 Juan SRMP (una presentación en línea)"
},
{
"title": "Los personajes mencionados en 2 Juan"
},
{
"title": "Un análisis de los tipos de oraciones gramaticales en 2 Juan"
},
{
"title": "Las figuras usadas en 2 Juan"
},
{
"title": "2 Juan SRMP (una presentación en línea)"
},
{
"title": "Notas exegéticas para 2 Juan"
},
{
"title": "Un bosquejo de 2 Juan"
},
{
"title": "Las cuatro respuestas que el autor de 2 Juan espera de sus lectores"
},
{
"title": "El mensaje y la motivación que 2 Juan da a sus lectores originales"
},
{
"title": "El uso del AT en 1 Juan"
},
{
"title": "Una comparación de 1 Juan y 2 Juan"
},
{
"title": "Quiasmos en 1 Juan"
},
{
"title": "Personajes mencionados en 1 Juan"
},
{
"title": "Contrastes en 1 Juan"
},
{
"title": "Afirmaciones falsas de otros en 1 Juan"
},
{
"title": "Un bosquejo de 1 Juan"
},
{
"title": "Bibliografía de recursos consultados para 1 Juan"
},
{
"title": "Bibliografía de recursos consultados para 2 Juan"
},
{
"title": "Bibliografía de recursos consultados para 3 Juan"
},
{
"title": "Bibliografía de recursos en español para 1, 2 y 3 Juan"
},
{
"title": "Presentaciones de 1 Juan en SlideShare"
},
{
"title": "1 Juan M (mensaje y motivación - una presentación en línea)"
},
{
"title": "1 Juan P (preguntas interpretativas - una presentación en línea)"
},
{
"title": "1 Juan R (respuesta deseada - una presentación en línea)"
},
{
"title": "1 Juan S (situación - una presentación en línea)"
},
{
"title": "Notas exegéticas para 1 Juan"
},
{
"title": "1 Juan 5.16-17"
},
{
"title": "1 Juan 3.11-18"
},
{
"title": "1 Juan 3.4-10"
},
{
"title": "Paralelos entre 1 Juan 3.4-7 y 3.8-10"
},
{
"title": "Notas exegéticas para Apocalipsis"
},
{
"title": "Notas exegéticas para Santiago"
},
{
"title": "Notas exegéticas para Colosenses"
},
{
"title": "Notas exegéticas para Efesios"
},
{
"title": "Notas exegéticas para Gálatas"
},
{
"title": "Notas exegéticas para 2 Corintios"
},
{
"title": "Notas exegéticas para 1 Corintios"
},
{
"title": "Notas exegéticas para Filipenses"
},
{
"title": "Notas exegéticas para 1 Tesalonicenses"
},
{
"title": "Notas exegéticas para 1 Timoteo"
},
{
"title": "Notas exegéticas para 2 Timoteo"
},
{
"title": "Notas exegéticas para Tito"
},
{
"title": "Notas exegéticas para 1 Pedro"
},
{
"title": "Notas exegéticas para 2 Pedro"
},
{
"title": "Notas exegéticas para Judas"
},
{
"title": "Notas exegéticas para Hebreos"
},
{
"title": "Notas exegéticas para Mateo"
},
{
"title": "Notas exegéticas para Romanos"
},
{
"title": "Notas exegéticas para 2 Tesalonicenses"
},
{
"title": "Notas exegéticas para Hechos"
},
{
"title": "Notas exegéticas para Juan"
},
{
"title": "Notas exegéticas para Lucas"
},
{
"title": "El contenido de 1 Corintios"
},
{
"title": "El estudio de 1 Corintios"
},
{
"title": "Bibliografía de recursos consultados para 1 Corintios"
},
{
"title": "Fórmulas Περὶ δὲ en 1 Corintios"
},
{
"title": "Estructuras ABA en 1 Corintios"
},
{
"title": "Siete respuestas en 1 Corintios 7-16"
},
{
"title": "Cuatro problemas en 1 Corintios 1-6"
},
{
"title": "Un bosquejo de 1 Corintios"
},
{
"title": "Una reconstrucción de la relación entre Pablo y los Corintios"
},
{
"title": "El conflicto entre Pablo y los Corintios"
},
{
"title": "El contenido de Romanos"
},
{
"title": "El estudio de Romanos"
},
{
"title": "La unidad o integridad de Romanos 16"
},
{
"title": "Paralelos entre Romanos y las enseñanzas de Jesús"
},
{
"title": "Citas del Antiguo Testamento en Romanos"
},
{
"title": "Alusiones al Antiguo Testamento en Romanos"
},
{
"title": "Alusiones a los libros apócrifos en Romanos"
},
{
"title": "El Argumento de Romanos 1-3"
},
{
"title": "El Argumento de Romanos 4-8"
},
{
"title": "El Argumento de Romanos 9-11"
},
{
"title": "Un bosquejo de Romanos"
},
{
"title": "Romanos 1.1-7"
},
{
"title": "Romanos 15.14-16.27"
},
{
"title": "La diatriba en Romanos"
},
{
"title": "Romanos y la Parodia del Culto a Cesar"
},
{
"title": "La gloria en Romanos"
},
{
"title": "El poder de Dios en Romanos"
},
{
"title": "Judíos y Gentiles en Romanos"
},
{
"title": "La carne en Romanos"
},
{
"title": "La justificación en Romanos"
},
{
"title": "Los destinatarios de Romanos"
},
{
"title": "La situación detrás de Romanos"
},
{
"title": "Comparación de Romanos 1.1-15 y Romanos 15.14-32"
},
{
"title": "Romanos 1.8-17"
},
{
"title": "Romanos 11.25-32"
},
{
"title": "Romanos 8.18-30"
},
{
"title": "Romanos 6.1-23"
},
{
"title": "Bosquejo Homilético para Romanos 6"
},
{
"title": "Romanos 7.13-25"
},
{
"title": "El 'yo' de Romanos 7.14-25"
},
{
"title": "¿A quién se refiere el 'yo' de Romanos 7.14-25? Cinco opciones"
},
{
"title": "Romanos 7 - consejos pastorales"
},
{
"title": "Romanos 7 - un consejo exegético"
},
{
"title": "¿Es el 'yo' de Romanos 7 regenerado o no?"
},
{
"title": "Evidencia para la posición que el yo es inconverso"
},
{
"title": "Argumentos contra la posición que el yo es inconverso"
},
{
"title": "Bibliografía de recursos consultados para 2 Corintios"
},
{
"title": "El contenido de 2 Corintios"
},
{
"title": "Catálogos de aflicciones en Pablo"
},
{
"title": "Citas y alusiones al Antiguo Testamento en 2 Corintios"
},
{
"title": "El tema ‘fuerza en debilidad’ en 2 Corintios"
},
{
"title": "Un bosquejo de 2 Corintios"
},
{
"title": "Viejo bosquejo de 2 Corintios"
},
{
"title": "El estudio de 2 Corintios"
},
{
"title": "La unidad o integridad de 2 Corintios"
},
{
"title": "La respuesta que Pablo esperaba de los destinatarios de 2 Corintios"
},
{
"title": "La vida de Pablo"
},
{
"title": "Títulos para el apóstol Pablo"
},
{
"title": "Términos de cariño que Pablo usa para sus colegas"
},
{
"title": "Referencias a la enseñanza de Pablo y de sus colaboradores"
},
{
"title": "Referencias a la predicación de Pablo"
},
{
"title": "Lugares donde Pablo enseñó"
},
{
"title": "Cronología de la vida de Pablo"
},
{
"title": "La teología de Pablo"
},
{
"title": "La escatología en Pablo"
},
{
"title": "Tiempo, el tema de, en Pablo"
},
{
"title": "Pablo y la ley de Moisés"
},
{
"title": "Los tres usos de la ley"
},
{
"title": "¿En qué sentido fue Cristo el \"fin\" de la ley?"
},
{
"title": "Soluciones aceptables para explicar las contradicciones acerca de la ley en Pablo"
},
{
"title": "Tres soluciones no adecuadas al problema de la ley en Pablo"
},
{
"title": "Introducción: aparentes contradicciones en Pablo acerca de la ley"
},
{
"title": "Cristo, la preexistencia de, en Pablo"
},
{
"title": "Angeles y demonios en Pablo"
},
{
"title": "El imperio romano y la respuesta de Pablo"
},
{
"title": "El infierno en Pablo"
},
{
"title": "Jesús en Pablo"
},
{
"title": "Paralelos entre las enseñanzas de Jesús y Pablo"
},
{
"title": "Citas y alusiones a las enseñanzas de Jesús en Pablo"
},
{
"title": "Lo que no sabríamos acerca de Jesús si Pablo fuera nuestra única fuente"
},
{
"title": "Lo que Pablo nos relata acerca de Jesús"
},
{
"title": "Seis formas de enseñar de manera 'pegajosa'"
},
{
"title": "Los 'cinco libros' del Salterio"
},
{
"title": "El contenido de Efesios"
},
{
"title": "Un bosquejo de Efesios"
},
{
"title": "Bibliografía de recursos consultados para Romanos"
},
{
"title": "Menciones directas de los destinatarios en Romanos"
},
{
"title": "Romanos 5.3-5, Santiago 1.2-4 y 1 Pedro 1.6-7"
},
{
"title": "Las figuras en Romanos"
},
{
"title": "Romanos 14.1-12"
},
{
"title": "Romanos 15.7-13"
},
{
"title": "Romanos 15.1-6"
},
{
"title": "Romanos 14.13-23"
},
{
"title": "Romanos 12.1-2"
},
{
"title": "La estructura de Romanos 12.1-15.13"
},
{
"title": "Romanos 13.11-14"
},
{
"title": "Romanos 13.8-10"
},
{
"title": "Romanos 13.1-7"
},
{
"title": "Romanos 12.9-21"
},
{
"title": "Romanos 12.3-8"
},
{
"title": "Un bosquejo de Romanos 1.1-17"
},
{
"title": "Un bosquejo de Romanos 15.14-16.27"
},
{
"title": "Un bosquejo para Romanos 9.1-11.36"
},
{
"title": "Un bosquejo de Romanos 5.12-8.39"
},
{
"title": "Un bosquejo de Romanos 1.18-5.11"
},
{
"title": "Romanos 5.12-21"
},
{
"title": "Judas 1-2"
},
{
"title": "Notas exegéticas para Salmos"
},
{
"title": "El contenido de Salmos"
},
{
"title": "El estudio de Salmos"
},
{
"title": "Menú principal"
},
{
"title": "Muro de etiquetas"
},
{
"title": "Nuevos recursos"
},
{
"title": "Cinco cosas el libro de Apocalipsis dice acerca de su autor"
},
{
"title": "Seis argumentos a favor de Juan el apóstol como el autor de Apocalipsis"
},
{
"title": "Dos menciones de otro Juan que podría haber sido el autor de Apocalipsis"
},
{
"title": "Ocho argumentos en contra de Juan el apóstol como autor de Apocalipsis"
},
{
"title": "Siete argumentos del presente autor para su propuesta fecha para Apocalipsis"
},
{
"title": "Diez factores que los eruditos usan para determinar la fecha de Apocalipsis"
},
{
"title": "Ocho consejos para predicar del libro de Apocalipsis"
},
{
"title": "Nueve consejos para interpretar el libro de Apocalipsis"
},
{
"title": "Las cuatro maneras principales de interpretar el libro de Apocalipsis"
},
{
"title": "Cuatro maneras en que Apocalipsis es como una carta"
},
{
"title": "Ocho características de la literatura apocalíptica"
},
{
"title": "Tres maneras en que Apocalipsis es similar a una profecía"
},
{
"title": "Tres conclusiones acerca del género de Apocalipsis"
},
{
"title": "Similitudes y diferencias entre la profecía y la apocalíptica"
},
{
"title": "Definición del género 'apocalípsis'"
},
{
"title": "Bibliografía de recursos consultados para Apocalipsis"
},
{
"title": "Varios paralelos entre Apocalipsis, Hechos de los Apóstoles, y las cartas generales"
},
{
"title": "Seis paralelos entre Apocalipsis y las cartas de Pablo"
},
{
"title": "Once paralelos entre Apocalipsis y los Evangelios Sinópticos"
},
{
"title": "Las nueve maneras en que Apocalipsis usa el AT (Gregory Beale)"
},
{
"title": "Apocalipsis 1.1-8"
},
{
"title": "Apocalipsis 1.9-20"
},
{
"title": "La estructura de Apocalipsis 1"
},
{
"title": "Cinco versículos en Apocalipsis 1.9-20 que aluden al Antiguo Testamento"
},
{
"title": "Cuatro argumentos para conectar Apocalipsis 1.9-12a con 1.12b-20 y no con 1.1-8"
},
{
"title": "Seis versículos en Apocalipsis 1.1-8 que aluden al Antiguo Testamento"
},
{
"title": "Apocalipsis 2-3, notas generales"
},
{
"title": "Apocalipsis 2.1-7"
},
{
"title": "La estructura de Apocalipsis 2.1-7"
},
{
"title": "Dos versículos en Apocalipsis 2.1-7 que aluden al Antiguo Testamento"
},
{
"title": "Apocalipsis 2.8-11"
},
{
"title": "La estructura de Apocalipsis 2.8-11"
},
{
"title": "Dos versículos en Apocalipsis 2.8-11 que aluden al Antiguo Testamento"
},
{
"title": "Apocalipsis 2.12-17"
},
{
"title": "La estructura de Apocalipsis 2.12-17"
},
{
"title": "Cuatro versículos en Apocalipsis 2.12-17 que aluden al Antiguo Testamento"
},
{
"title": "Apocalipsis 2.18-29"
},
{
"title": "La estructura de Apocalipsis 2.18-29"
},
{
"title": "Tres versículos en Apocalipsis 2.18-29 que aluden al Antiguo Testamento"
},
{
"title": "Apocalipsis 3.1-6"
},
{
"title": "Tres versículos del Antiguo Testamento a los cuales alude Apocalipsis 3.5"
},
{
"title": "Bosquejo de Apocalipsis 3.1-6"
},
{
"title": "Apocalipsis 3.7-13"
},
{
"title": "Bosquejo de Apocalipsis 3.7-13"
},
{
"title": "Tres versículos en Apocalipsis 3.7-13 que aluden al Antiguo Testamento"
},
{
"title": "Apocalipsis 3.14-22"
},
{
"title": "La estructura de Apocalipsis 3.14-22"
},
{
"title": "Tres versículos en Apocalipsis 3.14-22 que aluden al Antiguo Testamento"
},
{
"title": "Apocalipsis 4.1-11"
},
{
"title": "El trono de Dios en Apocalipsis 4 y 7.9-11"
},
{
"title": "La estructura de Apocalipsis 4.1-11"
},
{
"title": "¿Quiénes son los 24 ancianos y los cuatro seres vivientes?"
},
{
"title": "Apocalipsis 5.1-14"
},
{
"title": "La estructura de Apocalipsis 5.1-14"
},
{
"title": "Apocalipsis 22.6-21"
},
{
"title": "La estructura de Apocalipsis 22.6-21"
},
{
"title": "Apocalipsis 21.1-22.5"
},
{
"title": "La estructura de Apocalipsis 21.1-22.5"
},
{
"title": "Apocalipsis 20.1-15"
},
{
"title": "Los cuatro puntos de vista principales acerca del milenio"
},
{
"title": "La interpretación de Apocalipsis 20 según el amilenialismo"
},
{
"title": "Las debilidades del amilenialismo"
},
{
"title": "Argumentos a favor del amilenialismo / en contra del premilenialismo"
},
{
"title": "Conclusiones en cuanto al milenio"
},
{
"title": "Apocalipsis 18.1-24"
},
{
"title": "El número tres en Apocalipsis 18"
},
{
"title": "Apocalipsis 17.1-18"
},
{
"title": "La estructura de Apocalipsis 17.1-8"
},
{
"title": "¿Deberían los lectores de Apocalipsis asimilar a la cultura romana?"
},
{
"title": "Diez datos interesantes acerca del culto imperial romano"
},
{
"title": "Cinco cosas acerca de Roma aparte de la persecución y el culto imperial que Apocalipsis critica"
},
{
"title": "Mapa de las siete iglesias de Apocalipsis"
},
{
"title": "Diapositiva de los problemas principales detrás del libro de Apocalipsis"
},
{
"title": "Doce características de la inminente persecución que Juan preve en Apocalipsis"
},
{
"title": "Cinco cosas (aparte de la persecución) que amenazaban a las iglesias de Juan"
},
{
"title": "Cinco cosas que Apocalipsis nos dice acerca de la persecución que Juan y sus lectores experimentaron"
},
{
"title": "Las respuestas que Apocalipsis exige de sus oidores"
},
{
"title": "Un bosquejo de Apocalipsis"
},
{
"title": "Las seis narrativas en Apocalipsis"
},
{
"title": "18 observaciones acerca de la estructura de Apocalipsis"
},
{
"title": "14 cosas encontradas al principio y al fin de Apocalipsis"
},
{
"title": "Siete conexiones entre Apocalipsis 1 y Apocalipsis 2-3"
},
{
"title": "Siete conexiones entre Jezabel en Apocalipsis 2.18-29 y la ramera en Apocalipsis 17-18"
},
{
"title": "Seis conexiones entre Apocalipsis 12 y Apocalipsis 17"
},
{
"title": "Siete conexiones entre los sellos en Apocalipsis 6 y las visiones en Apocalipsis 19-20"
},
{
"title": "Una tabla comparando los sellos, los trompetas y las copas en Apocalipsis"
},
{
"title": "Tres teorías acerca de la relación de los sellos, las trompetas y las copas en Apocalipsis"
},
{
"title": "Paréntesis entre los sellos, trompetas y copas en Apocalipsis"
},
{
"title": "Paralelos entre Apocalipsis 2-3 y Apocalipsis 19-22"
},
{
"title": "El paralelismo progresivo de William Hendriksen"
},
{
"title": "Otros bosquejos de Apocalipsis"
},
{
"title": "Quiasmo en Apocalipsis 12-14 y 17-20"
},
{
"title": "Una estructura quiástica propuesta para Apocalipsis"
},
{
"title": "Comparación de Jezabel en Apocalipsis 2 y la mujer en Apocalipsis 12"
},
{
"title": "La lista alfabética de etiquetas"
},
{
"title": "Visiones de Jesucristo en Apocalipsis"
},
{
"title": "Alternación entre cielo y tierra en Apocalipsis"
},
{
"title": "Bienaventuranzas en Apocalipsis"
},
{
"title": "Las 27 canciones en Apocalipsis"
},
{
"title": "El contraste entre la primera bestia y el Cordero en Apocalipsis"
},
{
"title": "El contraste entre los dos testigos y la segunda bestia en Apocalipsis"
},
{
"title": "El contraste entre la novia del Cordero y la ramera de Babilonia en Apocalipsis"
},
{
"title": "Dichos con ὧδε en Apocalipsis"
},
{
"title": "El estilo griego de Apocalipsis"
},
{
"title": "Hipérbole en Apocalipsis"
},
{
"title": "Inclusios en Apocalipsis"
},
{
"title": "La intensificación en Apocalipsis"
},
{
"title": "Merismos en Apocalipsis"
},
{
"title": "Cuatro maneras en que el número siete aparece en Apocalipsis"
},
{
"title": "Otros números importantes en Apocalipsis"
},
{
"title": "Personajes en Apocalipsis"
},
{
"title": "Quiasmos en Apocalipsis"
},
{
"title": "Reacciones de Juan en Apocalipsis"
},
{
"title": "Refranes acerca de Bablionia en Apocalipsis"
},
{
"title": "Colores en Apocalipsis"
},
{
"title": "Olores y sabores en Apocalipsis"
},
{
"title": "Sonidos en Apocalipsis"
},
{
"title": "Minerales, joyas y otros materiales en Apocalipsis"
},
{
"title": "Lugares que aparecen en Apocalipsis"
},
{
"title": "Simbolismo en Apocalipsis"
},
{
"title": "El triángulo básico de relaciones en Apocalipsis"
},
{
"title": "Seis maneras en que Apocalipsis demuestra la soberanía de Dios sobre el tiempo"
},
{
"title": "La soberanía de Dios en Apocalipsis"
},
{
"title": "Los nombres para Dios en Apocalipsis"
},
{
"title": "El justo juicio de Dios en Apocalipsis"
},
{
"title": "La ira de Dios en Apocalipsis"
},
{
"title": "El Espíritu Santo en Apocalipsis"
},
{
"title": "El engaño en Apocalipsis"
},
{
"title": "Cinco evidencias para la divinidad de Cristo en Apocalipsis"
},
{
"title": "Ángeles en Apocalipsis"
},
{
"title": "Los 16 mensajes principales de Apocalipsis"
},
{
"title": "Una elaboración de los 16 mensajes principales de Apocalipsis"
},
{
"title": "Once datos interesantes acerca de la liturgia y el culto en Apocalipsis"
},
{
"title": "Nueve écoes del evento del éxodo en Apocalipsis"
},
{
"title": "Apocalipsis 14.1-20"
},
{
"title": "Apocalipsis 12.1-17"
},
{
"title": "Paralelos entre Apocalipsis 12.6 y Apocalipsis 12.14"
},
{
"title": "La estructura del himno en Apocalipsis 12.10-12"
},
{
"title": "Notas acerca de la estructura de Apocalipsis 12"
},
{
"title": "Un bosquejo de Apocalipsis 12"
},
{
"title": "Una comparación de Apocalipsis 12.1-17 y 20.1-10"
},
{
"title": "Diez maneras en que Apocalipsis anima a las iglesias perseguidas y tentadas"
},
{
"title": "Los cinco fracasos del dragón en Apocalipsis 12"
},
{
"title": "El significado de los símbolos en Apocalipsis 12.1-17"
},
{
"title": "El trasfondo de Apocalipsis 12"
},
{
"title": "Apocalipsis 11.1-19"
},
{
"title": "Notas exegéticas para Apocalipsis 11.1-2"
},
{
"title": "La estructura de Apocalipsis 20.1-15 no terminado"
},
{
"title": "Cumplidos en 2 Tesalonicenses"
},
{
"title": "Oraciones y expresiones de los deseos de Pablo en 2 Tesalonicenses"
},
{
"title": "Los personajes mencionados en 2 Tesalonicenses"
},
{
"title": "Alusiones al Antiguo Testamento en 2 Tesalonicenses"
},
{
"title": "Un bosquejo de 2 Tesalonicenses"
},
{
"title": "El orden cronológico de las cartas de Pablo a los Tesalonicenses"
},
{
"title": "Un tratamiento cronológico de 2 Tesalonicenses"
},
{
"title": "2 Tesalonicenses 2.1-12"
},
{
"title": "Un resumen de 2 Tesalonicenses 2.1-12"
},
{
"title": "Resumen del mensaje de 2 Tesalonicenses"
},
{
"title": "Nombres para Dios en 2 Tesalonicenses"
},
{
"title": "Las respuestas que Pablo deseaba de sus destinatarios en 2 Tesalonicenses"
},
{
"title": "Encargos solemnes en 1 Timoteo"
},
{
"title": "Las ‘palabras fieles’ en las cartas pastorales"
},
{
"title": "Un bosquejo de 1 Timoteo"
},
{
"title": "La estructura ABABA de 1 Timoteo"
},
{
"title": "Viejo bosquejo de 1 Timoteo"
},
{
"title": "Las cartas pastorales"
},
{
"title": "Citas y alusiones al AT en 1 Timoteo"
},
{
"title": "1 Timoteo 6.20-21"
},
{
"title": "1 Timoteo 6.3-19"
},
{
"title": "1 Timoteo 2.9-15"
},
{
"title": "La piedad en 1 Timoteo"
},
{
"title": "Los nombres para Dios en 1 Timoteo"
},
{
"title": "La honestidad en 1 Timoteo"
},
{
"title": "La gratitud en 1 Timoteo"
},
{
"title": "La fe en 1 Timoteo"
},
{
"title": "La familia en 1 Timoteo"
},
{
"title": "El Espíritu Santo en 1 Timoteo"
},
{
"title": "La escatología en 1 Timoteo"
},
{
"title": "Palabras para la enseñanza en 1 Timoteo"
},
{
"title": "El dinero y la avaricia en 1 Timoteo"
},
{
"title": "La conciencia en 1 Timoteo"
},
{
"title": "Las buenas obras en 1 Timoteo"
},
{
"title": "Ángeles y demonios en 1 Timoteo"
},
{
"title": "El amor en 1 Timoteo"
},
{
"title": "Temas misceláneas de 1 Timoteo (no terminado)"
},
{
"title": "Bibliografía de recursos consultados para 2 Timoteo"
},
{
"title": "Citas y alusiones al Antiguo Testamento en Filipenses"
},
{
"title": "Un bosquejo de Filipenses"
},
{
"title": "Figuras en Filipenses"
},
{
"title": "Estadísticas acerca del vocabulario de Filipenses"
},
{
"title": "Filipenses 1.1-2"
},
{
"title": "Filipenses 1.3-8"
},
{
"title": "Filipenses 2.5-11"
},
{
"title": "Filipenses 3.15-17"
},
{
"title": "Filipenses 3.18-21"
},
{
"title": "Filipos y los Filipenses"
},
{
"title": "Los propósitos de Pablo en escribir Filipenses"
},
{
"title": "La segunda venida en Filipenses"
},
{
"title": "Prisiones en Filipenses"
},
{
"title": "Los nombres para Dios en Filipenses"
},
{
"title": "La irreprochabilidad y la pureza en Filipenses"
},
{
"title": "La glorificación en Filipenses"
},
{
"title": "El gozo en Filipenses"
},
{
"title": "El evangelio en Filipenses"
},
{
"title": "La elección en Filipenses"
},
{
"title": "La cruz en Filipenses"
},
{
"title": "La lógica de Filipenses"
},
{
"title": "Textos en Colosenses con asuntos textuales"
},
{
"title": "Colosenses 1.3-12"
},
{
"title": "Colosenses 1.24-2.5"
},
{
"title": "Un bosquejo de Colosenses"
},
{
"title": "Viejo bosquejo de Colosenses"
},
{
"title": "Citas y alusiones en Colosenses al Antiguo Testamento"
},
{
"title": "Las riquezas en Colosenses"
},
{
"title": "La plenitud en Colosenses"
},
{
"title": "La gratitud en Colosenses"
},
{
"title": "La cristología de Colosenses"
},
{
"title": "Las introducciones de las cartas de Pablo"
},
{
"title": "Un propuesto quiasmo para Lucas 9.7-20"
},
{
"title": "Un propuesto quiasmo para Lucas 15.11-32"
},
{
"title": "Datos no terminados para Lucas"
},
{
"title": "Misceláneos aspectos literarios en Lucas"
},
{
"title": "C - Cubiertos personalmente por la obra de Cristo"
},
{
"title": "A - Agarrados por Dios sin condiciones"
},
{
"title": "El contexto historico de los cinco puntos de la fe reformada"
},
{
"title": "T - Totalmente corrompidos por el pecado"
},
{
"title": "O - Obedientes a su llamado irresistible"
},
{
"title": "Textos en Judas con problemas textuales"
},
{
"title": "Alusiones al Antiguo Testamento y los libros apócrifos en Judas"
},
{
"title": "Paralelos entre Judas y 2 Pedro"
},
{
"title": "La relación entre 2 Pedro y Judas"
},
{
"title": "Figuras en Judas"
},
{
"title": "Las categorías de oraciones gramaticales en Judas"
},
{
"title": "Hapax legomenoi en Judas"
},
{
"title": "El número tres en Judas"
},
{
"title": "Personajes mencionados en Judas"
},
{
"title": "Midrás en Judas"
},
{
"title": "Bibliografía de recursos consultados para Judas"
},
{
"title": "Un bosquejo de Judas"
},
{
"title": "Una descripción de los hombres impíos en Judas"
},
{
"title": "Un resumen del mensaje de Judas"
},
{
"title": "Ángeles y demonios en Judas"
},
{
"title": "Dios el Padre en Judas"
},
{
"title": "Escatología en Judas"
},
{
"title": "La iglesia en Judas"
},
{
"title": "Jesucristo en Judas"
},
{
"title": "Nombres para Dios en Judas"
},
{
"title": "El pecado en Judas"
},
{
"title": "La relación entre Dios Padre y Jesucristo en Judas"
},
{
"title": "La salvación en Judas"
},
{
"title": "Judas 3-4"
},
{
"title": "Judas 5-7"
},
{
"title": "Judas 8"
},
{
"title": "Judas 9-10"
},
{
"title": "Judas 11"
},
{
"title": "Judas 12a"
},
{
"title": "Judas 12b-13"
},
{
"title": "Judas 14-15"
},
{
"title": "Judas 16"
},
{
"title": "Judas 17-19"
},
{
"title": "Judas 20-23"
},
{
"title": "Judas 24-25"
},
{
"title": "Bosquejo sintáctico para Judas 24-25"
},
{
"title": "Bosquejo homilético para Judas 17-25"
},
{
"title": "Las respuestas que Judas desea de sus destinatarios"
},
{
"title": "Asuntos textuales en Hechos"
},
{
"title": "Un bosquejo de Hechos"
},
{
"title": "Citas y alusiones al Antiguo Testamento en Hechos"
},
{
"title": "Menciones de las fuentes de las citas en Hechos"
},
{
"title": "Una lista de las funciones de las citas y alusiones en el libro de Hechos"
},
{
"title": "Supuestas discrepancias entre Hechos y Pablo"
},
{
"title": "El sentido de humor del libro de Hechos"
},
{
"title": "Resúmenes de la acción en Hechos"
},
{
"title": "Paralelos entre el relato de Jesús en Lucas y el de Pablo en Hechos"
},
{
"title": "Paralelos entre el relato de Jesús en Lucas y el de Esteban en Hechos"
},
{
"title": "Paralelos entre el retrato de Pedro y de Pablo en Hechos"
},
{
"title": "Preguntas claves para la interpretación de los discursos de Hechos"
},
{
"title": "Tabla de los principales discursos en Hechos"
},
{
"title": "Características de los discursos de Hechos"
},
{
"title": "Palabras introductorias acerca de los discursos en Hechos"
},
{
"title": "Hechos 7.1-53"
},
{
"title": "Hechos 7:7-53, el discurso de Esteban"
},
{
"title": "Hechos 2.14-36"
},
{
"title": "Hechos 2.23-36: ¿Estructura Quiástica?"
},
{
"title": "Las oraciones griegas en Hechos"
},
{
"title": "El tema de las ceremonias judías en Hechos"
},
{
"title": "La Cristología en Hechos"
},
{
"title": "Datos acerca del dinero, los pobres, y los ricos y en el libro de Hechos"
},
{
"title": "Lista de los versículos que hablan acerca del dinero en Hechos"
},
{
"title": "La escatología en Hechos"
},
{
"title": "Datos acerca del Espíritu Santo en Hechos"
},
{
"title": "Descripciones de la recepción / presencia del Espíritu Santo en Hechos"
},
{
"title": "La iglesia en Hechos"
},
{
"title": "Milagros y actividad sobrenatural en el libro de Hechos"
},
{
"title": "Las misiones en Hechos"
},
{
"title": "Las mujeres en Hechos"
},
{
"title": "Fijarse los ojos en Hechos"
},
{
"title": "La oración en Hechos"
},
{
"title": "La palabra de Dios en Hechos"
},
{
"title": "Frases para describir el evangelio en Hechos"
},
{
"title": "Frases para describir la Palabra en Hechos"
},
{
"title": "Verbos activos acerca de la Palabra de Dios en Hechos"
},
{
"title": "La oposición de los Judíos al evangelio en el libro de Hechos"
},
{
"title": "El extenso vocabulario para la persecución en Hechos"
},
{
"title": "Las acusaciones contra los discípulos de Jesús en Hechos"
},
{
"title": "El tema de gente piadosa en Lucas-Hechos"
},
{
"title": "La predestinación en Hechos"
},
{
"title": "La salvación en Hechos"
},
{
"title": "Terremotos en Hechos"
},
{
"title": "Objeciones en contra de Lucas como el autor del libro de Hechos"
},
{
"title": "La fecha de la composición del libro de Hechos"
},
{
"title": "Posibles fuentes detrás del libro de Hechos"
},
{
"title": "Los propósitos de Hechos"
},
{
"title": "Paralelos entre Lucas y Hechos"
},
{
"title": "Similitudes entre Lucas y Hechos"
},
{
"title": "Hechos, lenguas y demoras, una perspectiva reformada"
},
{
"title": "Un bosquejo de Lamentaciones"
},
{
"title": "Un bosquejo de Job"
},
{
"title": "Un bosquejo de Habacuc"
},
{
"title": "Un bosquejo de Mateo"
},
{
"title": "Bibliografía en español para Gálatas"
},
{
"title": "Un bosquejo de Gálatas"
},
{
"title": "Viejo bosquejo de Gálatas"
},
{
"title": "Textos con asuntos textuales en Gálatas"
},
{
"title": "Citas y alusiones al Antiguo Testamento en Gálatas"
},
{
"title": "Un propuesto quiasmo para Gálatas 4.1-7"
},
{
"title": "Gálatas 6.11-18"
},
{
"title": "El Destino y la Fecha de la Carta de Pablo a los Gálatas, y su Relación con Hechos 15: Un Resumen"
},
{
"title": "Paralelos entre Efesios y 1 Pedro"
},
{
"title": "Paralelos entre Efesios y Colosenses"
},
{
"title": "Citas y alusiones al Antiguo Testamento"
},
{
"title": "Estadísticas acerca del vocabulario de Efesios"
},
{
"title": "La aceptación de Efesios al canon"
},
{
"title": "Pasajes en Efesios con asuntos textuales"
},
{
"title": "Argumentos a favor de Pablo como autor de Efesios"
},
{
"title": "Objeciones contra Pablo como autor de Efesios"
},
{
"title": "La creación de una nueva humanidad en Efesios"
},
{
"title": "La gratitud en Efesios"
},
{
"title": "Los poderes malos en Efesios"
},
{
"title": "Efesios 2.1-10"
},
{
"title": "Efesios 3.2-13"
},
{
"title": "Efesios 4.1-16"
},
{
"title": "El uso de Salmo 68 en Efesios 4.7-10"
},
{
"title": "Efesios 6.10-6.20"
},
{
"title": "Citas y alusiones al Antiguo Testamento en 2 Timoteo"
},
{
"title": "Un bosquejo de 2 Timoteo"
},
{
"title": "Viejo bosquejo de 2 Timoteo"
},
{
"title": "La transmisión del texto de 2 Timoteo"
},
{
"title": "La aceptación de 2 Timoteo al canon"
},
{
"title": "2 Timoteo 3.10-17"
},
{
"title": "2 Timoteo 1.6-2.13"
},
{
"title": "Bosquejo sintáctico para 2 Timoteo 1.15-18"
},
{
"title": "Notas exegéticas para 2 Timoteo 1.15"
},
{
"title": "El buen ejemplo de Onesiforo (2 Timoteo 1.16-18)"
},
{
"title": "Los personajes mencionados en 2 Timoteo"
},
{
"title": "Referencias a la vida de Timoteo en 2 Timoteo"
},
{
"title": "Los nombres para Dios en 2 Timoteo"
},
{
"title": "La fecha y el lugar de la composición de 2 Timoteo"
},
{
"title": "¿Dónde estaba Timoteo cuando Pablo escribió 2 Timoteo?"
},
{
"title": "El autor de las cartas pastorales"
},
{
"title": "El destinatario de 2 Timoteo"
},
{
"title": "La situación detrás de 2 Timoteo"
},
{
"title": "La sexualidad en el Nuevo Testamento"
},
{
"title": "Video de Palestina desde el aire"
},
{
"title": "La lista completa de los libros apócrifos"
},
{
"title": "Los adversarios de Dios en 1 Juan"
},
{
"title": "Dios Padre en 1 Juan"
},
{
"title": "La escatología en 1 Juan"
},
{
"title": "El Espíritu Santo en 1 Juan"
},
{
"title": "La fe en 1 Juan"
},
{
"title": "La iglesia en 1 Juan"
},
{
"title": "Jesucristo en 1 Juan"
},
{
"title": "Juan y sus colegas en 1 Juan"
},
{
"title": "Nombres para Dios en 1 Juan"
},
{
"title": "El pecado en 1 Juan"
},
{
"title": "La revelación divina en 1 Juan"
},
{
"title": "La aceptación y uso de 1, 2, 3 Juan por la iglesia"
},
{
"title": "La transmisión del texto griego de 1 Juan"
},
{
"title": "Sugerencias para la interpretación de 1 Juan"
},
{
"title": "Los destinatarios de 1, 2, 3 Juan"
},
{
"title": "Las circunstancias y los propósitos de 1, 2, 3 Juan"
},
{
"title": "Identificando la herejía detrás de 1 Juan"
},
{
"title": "Las respuestas que Juan deseaba de los destinatarios de 1 Juan"
},
{
"title": "Paralelos entre 2 Pedro y 1 Pedro"
},
{
"title": "Alusiones al Nuevo Testamento en 2 Pedro"
},
{
"title": "Citas y alusiones al Antiguo Testamento en 2 Pedro"
},
{
"title": "La aceptación de 2 Pedro al canon"
},
{
"title": "El sabor judaico de 2 Pedro"
},
{
"title": "La repetición de palabras y frases favoritas en 2 Pedro"
},
{
"title": "Los personajes mencionados en 2 Pedro"
},
{
"title": "Pares de palabras en 2 Pedro"
},
{
"title": "Citas de las palabras de los adversarios de Pedro en 2 Pedro"
},
{
"title": "Un bosquejo de 2 Pedro"
},
{
"title": "Viejo bosquejo de 2 Pedro"
},
{
"title": "La salvación en 2 Pedro"
},
{
"title": "La revelación divina como la verdad en 2 Pedro"
},
{
"title": "La palabra para ‘promesa’ en 2 Pedro"
},
{
"title": "Las palabras para ‘profeta, profecía’ en 2 Pedro"
},
{
"title": "Nombres para Dios en 2 Pedro"
},
{
"title": "Jesucristo 2 Pedro"
},
{
"title": "El tema del día del Señor en 2 Pedro"
},
{
"title": "Dios Padre en 2 Pedro"
},
{
"title": "La palabra para ‘ser diligente’ en 2 Pedro"
},
{
"title": "Las palabras para ‘destruir’, ‘corrupción’, ‘destruido’ en 2 Pedro"
},
{
"title": "Las palabras para ‘conocer’, ‘conocimiento’, ‘saber’ en 2 Pedro"
},
{
"title": "2 Pedro 1.3-11"
},
{
"title": "2 Pedro 1.12-21"
},
{
"title": "2 Pedro 3.3-18a"
},
{
"title": "Presentaciones de 2 Pedro en SlideShare"
},
{
"title": "2 Pedro S (situación - una presentación en línea)"
},
{
"title": "2 Pedro R (respuesta deseada - una presentación en línea)"
},
{
"title": "2 Pedro M (mensaje y motivación - una presentación en línea)"
},
{
"title": "2 Pedro P (preguntas interpretativas - una presentación en línea)"
},
{
"title": "La fecha y el lugar de redacción de 2 Pedro"
},
{
"title": "Evidencia a favor de Pedro como el autor de 2 Pedro"
},
{
"title": "Objeciones en contra de Pedro como el autor de 2 Pedro"
},
{
"title": "La situación detrás de 2 Pedro"
},
{
"title": "Notas para la aplicación de 2 Pedro"
},
{
"title": "Bibliografía de recursos consultados para 1 Pedro"
},
{
"title": "Presentaciones de 1 Pedro en Slideshare"
},
{
"title": "1 Pedro R (respuesta deseada - una presentación en línea)"
},
{
"title": "1 Pedro S (situación - una presentación en línea)"
},
{
"title": "La aceptación y el uso de 1 Pedro por la iglesia"
},
{
"title": "La transmisión del texto griego de 1 Pedro"
},
{
"title": "La unidad o integridad de 1 Pedro"
},
{
"title": "Paralelos entre 1 Pedro y las palabras de Jesús"
},
{
"title": "Paralelos entre 1 Pedro y Romanos"
},
{
"title": "Citas y alusiones al Antiguo Testamento en 1 Pedro"
},
{
"title": "Paralelos entre 1 Pedro y Santiago"
},
{
"title": "Paralelos entre Hebreos y 1 Pedro"
},
{
"title": "Un bosquejo para 1 Pedro"
},
{
"title": "Viejo bosquejo para 1 Pedro"
},
{
"title": "Quiasmos en 1 Pedro"
},
{
"title": "Personajes mencionados en 1 Pedro"
},
{
"title": "Posibles citas de materiales litúrgicos del primer siglo en 1 Pedro"
},
{
"title": "Figuras en 1 Pedro"
},
{
"title": "Panorama visual de 1 Pedro"
},
{
"title": "El autor de 1 Pedro"
},
{
"title": "El género de 1 Pedro"
},
{
"title": "La situación detrás de 1 Pedro"
},
{
"title": "La fecha y el lugar de redacción de 1 Pedro"
},
{
"title": "Los destinatarios de 1 Pedro"
},
{
"title": "La alabanza y la oración en 1 Pedro"
},
{
"title": "El amor fraternal en 1 Pedro"
},
{
"title": "Ángeles y demonios en 1 Pedro"
},
{
"title": "La carne en 1 Pedro"
},
{
"title": "La crítica del paganismo en 1 Pedro"
},
{
"title": "Lo efímero vs lo duradero en 1 Pedro"
},
{
"title": "El Espíritu Santo en 1 Pedro"
},
{
"title": "La gloria en 1 Pedro"
},
{
"title": "La imitación de Cristo en 1 Pedro"
},
{
"title": "Nombres para Dios en 1 Pedro"
},
{
"title": "La persecución en 1 Pedro"
},
{
"title": "La palabra 'santo' en 1 Pedro"
},
{
"title": "La sumisión y la obediencia en 1 Pedro"
},
{
"title": "La vida en 1 Pedro"
},
{
"title": "La iglesia ante la sociedad en 1 Pedro"
},
{
"title": "La elección en 1 Pedro"
},
{
"title": "La escatología en 1 Pedro"
},
{
"title": "1 Pedro 3.18-4.6"
},
{
"title": "¿Qué significan “muerto en la carne” y “vivificado en espíritu”?"
},
{
"title": "¿El bautismo salva según 1 Pedro 3.18-22?"
},
{
"title": "¿Cuál es el punto principal de Pedro en 1 Pedro 3.18-22?"
},
{
"title": "Una comparación de 1 Pedro 3.18-22 y 4.1-6"
},
{
"title": "¿Quiénes son los espíritus encarcelados? ¿Cuál fue su desobediencia? ¿Qué les predicó? ¿Cuándo les predicó? ¿Relación con 4.6? ¿Relación con 2 Pedro 2.4-5?"
},
{
"title": "1 Pedro 1.13-2.3"
},
{
"title": "1 Pedro 1.1-2"
},
{
"title": "1 Pedro 1.3-12"
},
{
"title": "1 Pedro 1.3-5, bosquejo sintáctico"
},
{
"title": "1 Pedro 5.12-14"
},
{
"title": "Bosquejo sintáctico de 1 Pedro 5.12-14"
},
{
"title": "1 Pedro 5.1-11"
},
{
"title": "1 Pedro 5.1-5a, bosquejo sintáctico"
},
{
"title": "Un bosquejo homilético para 1 Pedro 5.1-4"
},
{
"title": "1 Pedro 5.5b-11, bosquejo sintáctico"
},
{
"title": "Bibliografía de recursos consultados para Hebreos"
},
{
"title": "La aceptación de Hebreos al canon"
},
{
"title": "La integridad de Hebreos 13"
},
{
"title": "Técnicas para transiciones en Hebreos"
},
{
"title": "Candidatos para el autor de Hebreos"
},
{
"title": "La propuesta de Pablo como autor de Hebreos"
},
{
"title": "Hebreos y Pablo"
},
{
"title": "El uso del Antiguo Testamento en Hebreos"
},
{
"title": "Citas y alusiones a los libros apócrifos o deuterocanónicos en Hebreos"
},
{
"title": "Alusiones al Antiguo Testamento en Hebreos"
},
{
"title": "Citas al Antiguo Testamento en Hebreos"
},
{
"title": "Alternación entre exposición y exhortación en Hebreos"
},
{
"title": "Un bosquejo de Hebreos"
},
{
"title": "Las advertencias en Hebreos – estructura quiástica"
},
{
"title": "La fecha y el lugar de la composición de Hebreos"
},
{
"title": "Hebreos y la Iglesia Católica Romana"
},
{
"title": "La situación de los destinatarios de Hebreos"
},
{
"title": "Las circunstancias y propósitos de Hebreos"
},
{
"title": "Referencias a la comunicación oral en Hebreos"
},
{
"title": "Personajes mencionados en Hebreos"
},
{
"title": "Las respuestas que el autor de Hebreos deseaba de sus destinatarios"
},
{
"title": "El tema del sufrimiento en Hebreos"
},
{
"title": "El tema de acercarse a Dios en Hebreos"
},
{
"title": "Las respuestas principales deseadas por el autor de Hebreos"
},
{
"title": "La resurrección en Hebreos"
},
{
"title": "La perfección en Hebreos"
},
{
"title": "El tema de peregrinajes en Hebreos"
},
{
"title": "Jesucristo en Hebreos"
},
{
"title": "La fe en Hebreos"
},
{
"title": "El Espíritu Santo en Hebreos"
},
{
"title": "Dios Padre en Hebreos"
},
{
"title": "Temas no integrados a los índices en Hebreos"
},
{
"title": "La escatología en Hebreos"
},
{
"title": "La salvación en Hebreos"
},
{
"title": "El contraste entre el antiguo pacto y el nuevo pacto en Hebreos"
},
{
"title": "Nombres para Dios en Hebreos"
},
{
"title": "Hebreos 13.18-25"
},
{
"title": "Hebreos 13.1-17"
},
{
"title": "Bosquejo de Hebreos 13.1-17"
},
{
"title": "Hebreos 11.1-40"
},
{
"title": "El tema de la aprobación de Dios en Hebreos 11"
},
{
"title": "El tema de tener esperanza en las promesas o en el futuro en Hebreos 11"
},
{
"title": "La frase \"por la fe\" (Πίστει) en Hebreos 11"
},
{
"title": "El tema de la oposición a las personas de fe en Hebreos 11"
},
{
"title": "El tema de lo visible y lo invisible en Hebreos 11"
},
{
"title": "Hebreos 11 – una tabla"
},
{
"title": "Hebreos 7.1-10"
},
{
"title": "El argumento de Hebreos acerca de Melquisedec"
},
{
"title": "Hebreos 6.1-12"
},
{
"title": "¿Cómo funciona 6.4-6 en la carta a los Hebreos?"
},
{
"title": "¿Qué significa “crucificando de nuevo…al Hijo de Dios”?"
},
{
"title": "¿Qué significan las cláusulas en Hebreos 6.4-5? ¿Eran estas personas cristianos verdaderos o no?"
},
{
"title": "¿Qué exactamente es imposible para las personas que han recaído en Hebreos 6?"
},
{
"title": "¿Qué quiere decir “recayeron” en Hebreos 6.6?"
},
{
"title": "Hebreos 6.4-6: Seis opciones interpretativas"
},
{
"title": "Introducción a Hebreos 6.4-6"
},
{
"title": "Hebreos 5.1-10"
},
{
"title": "Los clamores y lágrimas de Jesús en Hebreos 5.7"
},
{
"title": "Hebreos 2.5-18"
},
{
"title": "Paralelismo y quiasmo en Hebreos 2.14-15"
},
{
"title": "Hebreos 1.5-14"
},
{
"title": "Hebreos 1.5-14, una tabla"
},
{
"title": "Hebreos 1.1-4"
},
{
"title": "Un bosquejo de Tito"
},
{
"title": "La aceptación de Tito al canon"
},
{
"title": "La transmisión del texto griego de Tito"
},
{
"title": "Bibliografía de recursos consultados para Tito"
},
{
"title": "Citas y alusiones al Antiguo Testamento en Tito"
},
{
"title": "Tito 3.12-15"
},
{
"title": "Tito 3.3-7"
},
{
"title": "Tito 2.14, uso del AT"
},
{
"title": "Tito 2.11-14"
},
{
"title": "Tito 1.10-16"
},
{
"title": "Tito 1.1-4"
},
{
"title": "Figuras usadas en Tito"
},
{
"title": "Personajes mencionados en Tito"
},
{
"title": "Las virtues seculares en Tito"
},
{
"title": "Características de los adversarios en Tito"
},
{
"title": "Las circunstancias y los propósitos detrás de la carta de Pablo a Tito"
},
{
"title": "Temas relacionados con la autoridad en Tito"
},
{
"title": "El tema de la conducta cristiana ante la sociedad en Tito"
},
{
"title": "Descripciones de la doctrina cristiana en Tito"
},
{
"title": "Las Escrituras: sinónimos para el mensaje apostólico en Tito"
},
{
"title": "Motivos evangelísticos en Tito 2"
},
{
"title": "La fe y la incredulidad en Tito"
},
{
"title": "La gracia de Dios en Tito"
},
{
"title": "Verbos acerca del ministerio en Tito"
},
{
"title": "Nombres para Dios en Tito"
},
{
"title": "La oposición de los inconversos en Tito"
},
{
"title": "El pecado en Tito"
},
{
"title": "Temas teológicos en Tito"
},
{
"title": "La relación entre los nombres Jacobo y Santiago"
},
{
"title": "Lo que sabemos acerca de Jacobo"
},
{
"title": "Argumentos acerca del autor de Santiago"
},
{
"title": "Bibliografía de recursos consultados para Santiago"
},
{
"title": "Santiago 2.14-26 y las cartas de Pablo"
},
{
"title": "Santiago y el Sermón del Monte"
},
{
"title": "Santiago y la literatura sapiencial"
},
{
"title": "El uso del Antiguo Testamento en Santiago"
},
{
"title": "Un bosquejo de Santiago"
},
{
"title": "Aspectos de la estructura de Santiago capítulo 1"
},
{
"title": "La fecha y el lugar de la composición de Santiago"
},
{
"title": "Asuntos textuales en Santiago"
},
{
"title": "La aceptación de Santiago al canon, y la historia de su interpretación"
},
{
"title": "Presentaciones acerca de Santiago en SlideShare"
},
{
"title": "Santiago P (preguntas interpretativas - una presentación en línea)"
},
{
"title": "Santiago R (respuesta deseada - una presentación en línea)"
},
{
"title": "Santiago S (situación - una presentación en línea)"
},
{
"title": "La situación histórica detrás de Santiago"
},
{
"title": "La situación en las iglesias de Santiago"
},
{
"title": "Las respuestas que Jacobo esperaba de los destinatarios originales de Santiago"
},
{
"title": "Santiago 3.17-18 y las cuatro respuestas principales de la carta"
},
{
"title": "Las bases teológicas de Santiago"
},
{
"title": "La relación entre creer, saber, oir, hablar y hacer en Santiago"
},
{
"title": "La cristología en Santiago"
},
{
"title": "El diablo, los demonios en Santiago"
},
{
"title": "Dios Padre en Santiago"
},
{
"title": "Divisiones y facciones en Santiago"
},
{
"title": "El dominio propio en Santiago"
},
{
"title": "El engaño en Santiago"
},
{
"title": "Escatología en Santiago"
},
{
"title": "La iglesia en Santiago"
},
{
"title": "La integridad en Santiago"
},
{
"title": "La ley de Dios en Santiago"
},
{
"title": "Nombres para Dios en Santiago"
},
{
"title": "El pecado y la tentación en Santiago"
},
{
"title": "La perfección en Santiago"
},
{
"title": "Las riquezas en Santiago"
},
{
"title": "La sabiduría en Santiago"
},
{
"title": "La salvación en Santiago"
},
{
"title": "Ritmo y rima en Santiago"
},
{
"title": "Preguntas retóricas en Santiago"
},
{
"title": "Preguntas rápidamente contestadas en Santiago"
},
{
"title": "Personajes mencionados en Santiago"
},
{
"title": "Listas de virtudes en Santiago"
},
{
"title": "La invención de nuevas palabras en Santiago"
},
{
"title": "La diatriba en Santiago"
},
{
"title": "Conexiones verbales en Santiago"
},
{
"title": "Amonestaciones en Santiago"
},
{
"title": "La aliteración en Santiago"
},
{
"title": "Figuras usadas en Santiago"
},
{
"title": "Santiago 2.1-9"
},
{
"title": "Santiago 2.10-13"
},
{
"title": "Santiago 2.14-26"
},
{
"title": "Bosquejo sintáctico de Santiago 2.14-26"
},
{
"title": "Santiago 3.1-2a"
},
{
"title": "Santiago 3.2b-12"
},
{
"title": "La estructura de Santiago 3.1-12"
},
{
"title": "Santiago 3.13-18"
},
{
"title": "Santiago 4.1-3"
},
{
"title": "Santiago 4.4-5"
},
{
"title": "Santiago 4.6-10"
},
{
"title": "Paralelos entre Santiago 3.13-18 y 4.1-11"
},
{
"title": "La supuesta cita bíblica en Santiago 4.5"
},
{
"title": "Santiago 4.13-16"
},
{
"title": "La estructura de Santiago 4.13-17"
},
{
"title": "Santiago 5.1-6"
},
{
"title": "Santiago 5.13-16"
},
{
"title": "Diapositiva de Santiago 5.13-16"
},
{
"title": "Ungir con aceite en Santiago 5.14"
},
{
"title": "El género de los Evangelios"
},
{
"title": "El Problema Sinóptico"
},
{
"title": "La armonización de los Evangelios"
},
{
"title": "La predicación de los Evangelios"
},
{
"title": "Los acercamientos críticos a los Evangelios"
},
{
"title": "Los énfasis de cada Evangelio"
},
{
"title": "La ascensión de Jesucristo"
},
{
"title": "La familia de Jesucristo"
},
{
"title": "La naturaleza humana de Jesucristo"
},
{
"title": "La sepultura de Jesucristo"
},
{
"title": "La resurrección de Jesucristo (Evangelios)"
},
{
"title": "El nacimiento y juventud de Jesucristo"
},
{
"title": "La tentación de Jesucristo"
},
{
"title": "Las mujeres en la vida de Jesucristo"
},
{
"title": "La entrada triunfal y la “purificación” del templo"
},
{
"title": "El bautismo de Jesucristo"
},
{
"title": "Los milagros de Jesucristo"
},
{
"title": "La transfiguración de Jesucristo"
},
{
"title": "Los discípulos de Jesucristo, el discipulado"
},
{
"title": "La primera Santa Cena"
},
{
"title": "La oración de Jesucristo en Getsemaní"
},
{
"title": "Los enemigos de Jesucristo, su arresto, y los juicios contra él"
},
{
"title": "La pasión y muerte de Jesucristo"
},
{
"title": "El Judaísmo: la ley en los Evangelios"
},
{
"title": "El Judaísmo: el ayuno en los Evangelios"
},
{
"title": "El Espíritu Santo en los Evangelios"
},
{
"title": "El Judaismo: el sábado / día de reposo en los Evangelios"
},
{
"title": "Escatología: el reino de Dios en los Evangelios"
},
{
"title": "Escatología: el día del Señor en los Evangelios"
},
{
"title": "El perdón de los pecados en los Evangelios"
},
{
"title": "El nuevo nacimiento en los Evangelios"
},
{
"title": "Escatología: el estado eterno de los inconversos en los Evangelios"
},
{
"title": "Escatología: el estado eterno de los discípulos en los Evangelios"
},
{
"title": "La identidad de Jesús"
},
{
"title": "Dios en los Evangelios"
},
{
"title": "Las parábolas de Jesús"
},
{
"title": "El estilo pedagógico de Jesús"
},
{
"title": "La lista completa de las preguntas que Jesús hizo"
},
{
"title": "Lista completa de las parábolas de Jesús"
},
{
"title": "El amor en los Evangelios"
},
{
"title": "El juicio humano en los Evangelios"
},
{
"title": "La Gran Comisión / las misiones en los Evangelios"
},
{
"title": "La sexualidad y el matrimonio en los Evangelios"
},
{
"title": "Los marginados en los Evangelios"
},
{
"title": "La relación entre Judíos y Gentiles en los Evangelios"
},
{
"title": "El dinero en los Evangelios"
},
{
"title": "La oración en los Evangelios"
},
{
"title": "Davies y Allison acerca de los destinatarios de Mateo"
},
{
"title": "Los propósitos de Mateo"
},
{
"title": "Citas directas al Antiguo Testamento en Mateo"
},
{
"title": "Alusiones al Antiguo Testamento en Mateo"
},
{
"title": "Alusiones a los libros apócrifos en Mateo"
},
{
"title": "Cómo Mateo adapta el Evangelio de Marcos"
},
{
"title": "Inclusio en Mateo 1, 2, 4 y Mateo 28"
},
{
"title": "El número siete en Mateo"
},
{
"title": "El número tres en Mateo"
},
{
"title": "El desarrollo literario de los personajes en Mateo"
},
{
"title": "Los líderes de los judíos en Mateo"
},
{
"title": "Quiasmo en Mateo 4.17-11.1"
},
{
"title": "Quiasmo en Mateo 12.1-45"
},
{
"title": "Quiasmo en Mateo 13.1-52"
},
{
"title": "Quiasmo en Mateo 21.1-26.1"
},
{
"title": "La adoración de Jesús en Mateo"
},
{
"title": "La autoridad de Jesús en Mateo"
},
{
"title": "La iglesia en Mateo"
},
{
"title": "La misericordia y el perdón en Mateo"
},
{
"title": "La presencia de Dios en Mateo"
},
{
"title": "Pruebas en Mateo"
},
{
"title": "Los terremotos en Mateo"
},
{
"title": "Lo escondido y lo revelado en Mateo"
},
{
"title": "12 citas del cumplimiento de las Escrituras"
},
{
"title": "Títulos para Jesús en Mateo"
},
{
"title": "Palabras y frases repetidas en Mateo"
},
{
"title": "Los que se han desviado o han sido engañados en Mateo"
},
{
"title": "Paralelos entre la misión de Jesús y la misión de sus discípulos en Mateo"
},
{
"title": "Jesús como modelo para sus discípulos"
},
{
"title": "Judíos y Gentiles en Mateo"
},
{
"title": "Mateo 1.1-17"
},
{
"title": "Tabla: Las genealogías de Mateo, Lucas y el AT"
},
{
"title": "Las mujeres en la genealogía de Mateo"
},
{
"title": "Las generaciones de la genealogía de Mateo"
},
{
"title": "Las genealogías de Mateo y Lucas, y el problema de las discrepancias y omisiones"
},
{
"title": "Mateo 5.13-16"
},
{
"title": "Mateo 5.13"
},
{
"title": "Mateo 6.9-13"
},
{
"title": "Mateo 6.19-24"
},
{
"title": "Mateo 6.22-23"
},
{
"title": "Mateo 6.25-34"
},
{
"title": "Mateo 13.24-30"
},
{
"title": "Mateo 13.36-43"
},
{
"title": "Mateo 20.1-16"
},
{
"title": "Mateo 22.1-14"
},
{
"title": "Oraciones griegas en Mateo"
},
{
"title": "Las formas en que Lucas adapta el Evangelio de Marcos"
},
{
"title": "Viejo bosquejo de Lucas"
},
{
"title": "El tema de canciones y gozo en Lucas"
},
{
"title": "La comida en Lucas"
},
{
"title": "El cumplimiento de la Palabra de Dios en Lucas"
},
{
"title": "El Espíritu Santo en Lucas"
},
{
"title": "Las personas marginadas en Lucas"
},
{
"title": "Los nombres para Dios en Lucas"
},
{
"title": "El perdón de los pecados en Lucas"
},
{
"title": "El plan de Dios en Lucas"
},
{
"title": "Advertencias contra las riquezas en Lucas"
},
{
"title": "El tema de la cristología en Lucas"
},
{
"title": "Misceláneos temas en Lucas"
},
{
"title": "El tema de Judíos y Gentiles en Lucas-Hechos"
},
{
"title": "Lucas 15.1-7"
},
{
"title": "Dos maneras de entender la estructura de Lucas 15.3-7"
},
{
"title": "Lucas 16.19-31"
},
{
"title": "Bibliografía en español para el Evangelio de Juan"
},
{
"title": "Bibliografía de recursos consultados para Juan"
},
{
"title": "La fecha y el lugar de redacción de Juan"
},
{
"title": "¿Fue Lázaro 'el discípulo amado' del Evangelio de Juan?"
},
{
"title": "El discípulo amado en el Evangelio de Juan"
},
{
"title": "La aceptación de Juan al canon"
},
{
"title": "Citas y alusiones al Antiguo Testamento y los libros apócrifos en Juan"
},
{
"title": "Contrastes entre el Evangelio de Juan y los Evangelios Sinópticos"
},
{
"title": "Juan 1 y Éxodo 33-34"
},
{
"title": "Juan y Génesis 1-2"
},
{
"title": "Los propósitos de Juan"
},
{
"title": "Oraciones griegas en Juan"
},
{
"title": "Juan 1.1-18"
},
{
"title": "Bosquejo de Juan 1.1-18"
},
{
"title": "Juan 21.1-14"
},
{
"title": "¿Cuál es el significado de los 153 peces en Juan 21.11?"
},
{
"title": "Bosquejo del Evangelio de Juan"
},
{
"title": "Paralelos entre Juan 5 y Juan 9"
},
{
"title": "El progreso teológico en el Evangelio de Juan"
},
{
"title": "Las acusaciones contra Jesús en Juan"
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{
"title": "GettingStarted"
},
{
"title": "SiteTitle"
},
{
"title": "SiteSubtitle"
},
{
"title": "El Antiguo Testamento"
},
{
"title": "Indices"
},
{
"title": "El Nuevo Testamento"
},
{
"title": "La teología sistemática"
},
{
"title": "La filosofía"
},
{
"title": "Términos"
},
{
"title": "Personas"
},
{
"title": "La transformación personal"
},
{
"title": "La transformación mundial"
},
{
"title": "Grupos"
},
{
"title": "Formación pastoral"
},
{
"title": "Liderazgo"
},
{
"title": "Liturgia"
},
{
"title": "Predicación"
},
{
"title": "Consejería pastoral"
},
{
"title": "Religiones"
},
{
"title": "Historia"
},
{
"title": "Prolegómena"
},
{
"title": "Diaconía"
},
{
"title": "Educación"
},
{
"title": "Teologia propia"
},
{
"title": "Cristología"
},
{
"title": "Filosofía (intro)"
},
{
"title": "Antropología (fil)"
},
{
"title": "Epistemología"
},
{
"title": "Estética"
},
{
"title": "Lógica"
},
{
"title": "Metafísica"
},
{
"title": "Interpretación"
},
{
"title": "Filemón"
},
{
"title": "Trabajo y finanzas"
},
{
"title": "Evangelismo"
},
{
"title": "Apocalipsis"
},
{
"title": "Hechos"
},
{
"title": "Pneumatología"
},
{
"title": "Antropología (teol)"
},
{
"title": "Harmatología"
},
{
"title": "Soteriología"
},
{
"title": "Eclesiología"
},
{
"title": "Escatología"
},
{
"title": "Apologética"
},
{
"title": "1 Tesalonicenses"
},
{
"title": "2 Tesalonicenses"
},
{
"title": "Colosenses"
},
{
"title": "Nuevo Testamento (intro)"
},
{
"title": "Malaquías"
},
{
"title": "Zacarías"
},
{
"title": "Hageo"
},
{
"title": "Habacuc"
},
{
"title": "Sofonías"
},
{
"title": "Nahúm"
},
{
"title": "Lamentaciones"
},
{
"title": "Deuteronomio"
},
{
"title": "Citas"
},
{
"title": "Evangelios (el estudio de)"
},
{
"title": "Vida de Jesús"
},
{
"title": "Enseñanzas de Jesús"
},
{
"title": "Mateo"
},
{
"title": "Judas"
},
{
"title": "Marcos"
},
{
"title": "Lucas"
},
{
"title": "Juan"
},
{
"title": "Romanos"
},
{
"title": "Pablo"
},
{
"title": "1 Corintios"
},
{
"title": "2 Corintios"
},
{
"title": "Gálatas"
},
{
"title": "Efesios"
},
{
"title": "Filipenses"
},
{
"title": "1 Timoteo"
},
{
"title": "Tito"
},
{
"title": "2 Timoteo"
},
{
"title": "Hebreos"
},
{
"title": "Santiago"
},
{
"title": "1 Pedro"
},
{
"title": "3 Juan"
},
{
"title": "2 Juan"
},
{
"title": "1 Juan"
},
{
"title": "2 Pedro"
},
{
"title": "Miqueas"
},
{
"title": "Salmos"
},
{
"title": "Jueces"
},
{
"title": "Rut"
},
{
"title": "Job"
},
{
"title": "Joel"
},
{
"title": "Proverbios"
},
{
"title": "Ezequiel"
},
{
"title": "Oseas"
},
{
"title": "Josué"
},
{
"title": "Amós"
},
{
"title": "Abdías"
},
{
"title": "Jonás"
},
{
"title": "Eclesiastés"
},
{
"title": "Cantares"
},
{
"title": "Isaías"
},
{
"title": "Jeremías"
},
{
"title": "1-2 Samuel"
},
{
"title": "1-2 Reyes"
},
{
"title": "Esdras"
},
{
"title": "Nehemías"
},
{
"title": "1-2 Crónicas"
},
{
"title": "Números"
},
{
"title": "Génesis"
},
{
"title": "Levítico"
},
{
"title": "Éxodo"
},
{
"title": "Actitudes, virtudes, valores"
},
{
"title": "Interpersonal"
},
{
"title": "Cuerpo y salud"
},
{
"title": "Vida emocional"
},
{
"title": "Vida religiosa"
},
{
"title": "Vida intelectual"
},
{
"title": "Recreación y entretenimiento"
},
{
"title": "Misiones"
},
{
"title": "Problemas sociales"
},
{
"title": "Acción social"
},
{
"title": "Auto-estima"
},
{
"title": "Antiguo Testamento (intro)"
},
{
"title": "Familia y sexualidad"
},
{
"title": "Ética"
},
{
"title": "El ministerio eclesiástico"
},
{
"title": "Una diapositiva de las religiones en relación a la fe reformada"
},
{
"title": "Los Evangelios"
},
{
"title": "El Sermón del Monte"
},
{
"title": "Las epístolas de Pablo"
},
{
"title": "Las cartas generales"
},
{
"title": "El Pentatéuco"
},
{
"title": "Los libros históricos"
},
{
"title": "Ester"
},
{
"title": "Los libros poéticos y sapienciales"
},
{
"title": "Los profetas mayores"
},
{
"title": "Los profetas menores"
},
{
"title": "Un bosquejo de Daniel 9"
},
{
"title": "Un bosquejo de Daniel 1"
},
{
"title": "La teología y los temas de Daniel"
},
{
"title": "Frases repetidas en Hageo"
},
{
"title": "El autor y la fecha de Daniel"
},
{
"title": "Objeciones de muchos eruditos a la exactitud histórica de Daniel"
},
{
"title": "Dificultuades interpretativas en el libro de Daniel"
},
{
"title": "La transmisión del texto de Daniel"
},
{
"title": "Daniel en el contexto del canon bíblico"
},
{
"title": "Paralelos entre Daniel y José"
},
{
"title": "La estructura del libro de Daniel"
},
{
"title": "La estructura quiástica de Daniel 2-7"
},
{
"title": "Una posible estructura quiástica de Daniel 8-12"
},
{
"title": "Bosquejo para el libro de Daniel"
},
{
"title": "Los pecados en Miqueas"
},
{
"title": "La estructura de Ezequiel"
},
{
"title": "Colección de profecías misceláneas (Ezequiel 33-39)"
},
{
"title": "Ezequiel 33.10-20"
},
{
"title": "Ezequiel 33.21-22"
},
{
"title": "Ezequiel 33.23-33"
},
{
"title": "Profecías contra las naciones (Ezequiel 25-32)"
},
{
"title": "Ezequiel 25.12-14"
},
{
"title": "Ezequiel 25.15-17"
},
{
"title": "Ezequiel 26"
},
{
"title": "Ezequiel 27"
},
{
"title": "Ezequiel 28.01-10"
},
{
"title": "Ezequiel 25.08-11"
},
{
"title": "Ezequiel 25.01-7"
},
{
"title": "Ezequiel 28.11-19"
},
{
"title": "Ezequiel 28.20-23"
},
{
"title": "Ezequiel 28.24-26"
},
{
"title": "Notas exegéticas para Ezequiel"
},
{
"title": "Ezequiel 33.01-9"
},
{
"title": "Ezequiel 29.01-16"
},
{
"title": "Ezequiel 29.17-21"
},
{
"title": "Ezequiel 30.01-19"
},
{
"title": "Ezequiel 30.20-26"
},
{
"title": "Ezequiel 31"
},
{
"title": "Ezequiel 32.01-16"
},
{
"title": "Ezequiel 32.17-32"
},
{
"title": "Bosquejo no terminado de 1-2 Crónicas"
},
{
"title": "Bosquejo no terminado de 1-2 Reyes"
},
{
"title": "Los temas y la teología de 1-2 Samuel"
},
{
"title": "Bosquejo no terminado de 1-2 Samuel"
},
{
"title": "La estructura de Nehemías 1"
},
{
"title": "Los problemas del pueblo en Nehemías y Malaquías"
},
{
"title": "Preguntas para reflexionar sobre la estética y el arte"
},
{
"title": "Las preguntas básicas de la epistemología"
},
{
"title": "Una definición del conocimiento"
},
{
"title": "Las posibles fuentes de nuestro conocimiento"
},
{
"title": "El problema con nuestras fuentes del conocimiento"
},
{
"title": "Una definición de la filosofía"
},
{
"title": "La filosofía, la teología y la ciencia"
},
{
"title": "Tres actitudes cristianas acerca de la filosofía"
},
{
"title": "Disciplinas relacionadas a la filosofía"
},
{
"title": "Los beneficios de la filosofía"
},
{
"title": "8. Los usos de la lógica en el ministerio"
},
{
"title": "Un quiasmo en Génesis 3"
},
{
"title": "Paralelos entre la tentación de Eva y la tentación de Caín"
},
{
"title": "El pecado de Adán y Eva"
},
{
"title": "Génesis 3.1-24"
},
{
"title": "Génesis 01.01-2.4"
},
{
"title": "La estructura de Génesis 1"
},
{
"title": "Pecados sexuales en Génesis"
},
{
"title": "Conflictos entre hermanos en Génesis"
},
{
"title": "La serie de soluciones que Dios usa para responder al pecado"
},
{
"title": "Tabla de los temas en Génesis 12-25"
},
{
"title": "Cuatro factores que dan urgencia al evangelismo"
},
{
"title": "La hospitalidad en el culto para personas nuevas"
},
{
"title": "Fuentes de la ética del Antiguo Testamento"
},
{
"title": "Nuestra presentación: la ética, la virtud y la felicidad en perspectiva bíblica"
},
{
"title": "Diapositiva de las siete virtudes"
},
{
"title": "Una definición de la virtud"
},
{
"title": "Los diez mandamientos"
},
{
"title": "La numeración de los diez mandamientos"
},
{
"title": "Las dos versiones bíblicas de los diez mandamientos"
},
{
"title": "Dos posibles divisiones de los diez mandamientos"
},
{
"title": "Dos motivos para guardar el día de reposo"
},
{
"title": "Deuteronomio 05.06-21"
},
{
"title": "Exodo 20.01-17"
},
{
"title": "El éxodo como una nueva creación"
},
{
"title": "5. Las reglas de los silogismos"
},
{
"title": "4. La distribución de términos"
},
{
"title": "2. La estructura básica de los silogismos"
},
{
"title": "1. Introducción a la lógica"
},
{
"title": "3. La calidad y cantidad de las proposiciones"
},
{
"title": "9. Pasos para evaluar los argumentos con la lógica"
},
{
"title": "6. Las falacias formales"
},
{
"title": "7. Las falacias informales"
},
{
"title": "Las herramientas de un intelectual cristiano"
},
{
"title": "La abducción"
},
{
"title": "El discernimiento de los niveles de abstracción"
},
{
"title": "Las analogías"
},
{
"title": "La consistencia"
},
{
"title": "Herramientas intelectuales"
},
{
"title": "Los contraejemplos"
},
{
"title": "La deducción"
},
{
"title": "Las definiciones de los términos"
},
{
"title": "La dialéctica (herramientas)"
},
{
"title": "La dicotomía falsa"
},
{
"title": "Gamas o espectros en lugar de categorías opuestas"
},
{
"title": "La inducción (herramientas)"
},
{
"title": "La distinción entre válido y verdad"
},
{
"title": "Daniel"
},
{
"title": "La historia del calendario"
},
{
"title": "La historia del desarrollo de la Biblia"
},
{
"title": "Los capítulos y versículos de la Biblia"
},
{
"title": "Las versiones de la Biblia en español"
},
{
"title": "La Vulgata de Jerónimo"
},
{
"title": "El texto de la Biblia"
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"title": "La historia del texto hebreo del Antiguo Testamento"
},
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"title": "Séis formas de predicar a Cristo desde el Antiguo Testamento"
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{
"title": "Consejos para estudiar"
},
{
"title": "Consejos para escribir"
},
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"title": "El descuido del intelecto"
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{
"title": "Soñar despierto, fantasea"
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{
"title": "Preguntas para la reflexión acerca del uso del tiempo libre"
},
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"title": "Los propósitos de la teología"
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"title": "Las teorías de la expiación"
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"title": "Citas acerca del Espíritu Santo"
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"title": "Diapositiva de los cuatro atributos de la iglesia"
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"title": "¿Dónde pasaremos la eternidad? (una presentación en línea)"
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"title": "Una presentación acerca del infierno"
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"title": "Los tres usos de la ley Mosaica"
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"title": "El Cristianismo y la ciencia"
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"title": "La relación entre la fe, la razón y la verdad"
},
{
"title": "Un resumen del argumento ateo contra la religión / el Cristianismo"
},
{
"title": "Las filosofías seculares"
},
{
"title": "El Cristianismo y la experiencia humana"
},
{
"title": "La existencia de Dios"
},
{
"title": "El problema del mal (una presentación en línea)"
},
{
"title": "El Argumento Ontológico de Anselmo"
},
{
"title": "La veracidad de la Biblia"
},
{
"title": "Jesucristo (apologética)"
},
{
"title": "Argumentos acerca de la resurrección de Jesucristo"
},
{
"title": "La metodología de la apologética"
},
{
"title": "Principios para el diálogo con personas con otras creencias"
},
{
"title": "Siete derechos para facilitar el diálogo entre personas con diferentes creencias"
},
{
"title": "Introducción a la apologética"
},
{
"title": "Relación AT/NT"
},
{
"title": "Antiguo Testamento (el estudio de)"
},
{
"title": "Antiguo Testamento (trasfondo)"
},
{
"title": "La cronología del Antiguo Testamento"
},
{
"title": "La geografía y política internacional del Antiguo Testamento"
},
{
"title": "La literatura del Antiguo Testamento"
},
{
"title": "Datos no integrados para la literatura del AT"
},
{
"title": "Razones que los Cristianos deben volver a enfatizar el Antiguo Testamento"
},
{
"title": "Razones por las cuales los Cristianos son negligentes en cuanto al Antiguo Testamento"
},
{
"title": "Antiguo Testamento (teología)"
},
{
"title": "La sabiduría en el Antiguo Testamento"
},
{
"title": "Las misiones en el Antiguo Testamento"
},
{
"title": "Angeles en el Antiguo Testamento"
},
{
"title": "Acción de gracias en el Antiguo Testamento"
},
{
"title": "Walter Brueggemann acerca de la acción de gracias en el AT"
},
{
"title": "El liderazgo en el Antiguo Testamento"
},
{
"title": "El pecado en el Antiguo Testamento"
},
{
"title": "Los profetas y la profecía en el Antiguo Testamento"
},
{
"title": "El tema de la expulsión y el exilio en el Antiguo Testamento"
},
{
"title": "Nombres que cambian en Jueces"
},
{
"title": "Los ciclos viciosos de los Jueces"
},
{
"title": "Referencias a otros eventos de Jueces en el AT"
},
{
"title": "Referencias al período histórico de los jueces en el AT"
},
{
"title": "Referencias a los jueces mismos en el AT"
},
{
"title": "El lugar céntrico de Noemí en el libro de Rut"
},
{
"title": "Los propósitos del libro de Rut"
},
{
"title": "Un bosquejo del libro de Rut"
},
{
"title": "La simetría entre capítulos 1 y 4 del libro de Rut"
},
{
"title": "Paralelos entre capítulos 2 y 3 del libro de Rut"
},
{
"title": "La virtud de Rut y Booz en el libro de Rut"
},
{
"title": "El tema de la soberanía de Dios en Rut"
},
{
"title": "Las oraciones en el libro de Rut"
},
{
"title": "Las bendiciones en el libro de Rut"
},
{
"title": "El diálogo en el libro de Rut"
},
{
"title": "Rut capítulo 4"
},
{
"title": "La caracterización en Ester"
},
{
"title": "Las coincidencias en Ester"
},
{
"title": "La ironía en Ester"
},
{
"title": "Temas misceláneas en Ester"
},
{
"title": "Los banquetes y ayunos en Ester"
},
{
"title": "Las conexiones canónicas de Ester"
},
{
"title": "Aspectos introductorios de Ester"
},
{
"title": "Salmo 8 en Job"
},
{
"title": "Los textos positivos de Eclesiastés"
},
{
"title": "Los cánticos de las subidas"
},
{
"title": "La numeración de los Salmos"
},
{
"title": "El título del libro de Salmos"
},
{
"title": "Las funciones sintácticas de los Salmos"
},
{
"title": "La clasificación de los subgéneros de los Salmos"
},
{
"title": "La vocación"
},
{
"title": "Salmo 013"
},
{
"title": "Salmo 044"
},
{
"title": "Salmo 150"
},
{
"title": "Jonás 1"
},
{
"title": "El extraño caso de Jonás capítulo 2"
},
{
"title": "Jonás 3"
},
{
"title": "Jonás 4"
},
{
"title": "Los temas y la teología de Jonás"
},
{
"title": "Los aspectos literarios de Jonás"
},
{
"title": "La estructura de Jonás"
},
{
"title": "Asuntos introductorios para Jonás"
},
{
"title": "Jonás en el NT"
},
{
"title": "Jonas y los Salmos"
},
{
"title": "Jonás en 2 Reyes"
},
{
"title": "Éxodo 34.6 en Jonás"
},
{
"title": "Jonás 3 y Éxodo 32"
},
{
"title": "Bibliografía de recursos consultados para Lamentaciones"
},
{
"title": "El contexto canónico de Lamentaciones"
},
{
"title": "Paralelos y contrastes entre Jeremías y Lamentaciones"
},
{
"title": "Las secciones de Lamentaciones según Dorsey"
},
{
"title": "La relación entre los poemas de Lamentaciones"
},
{
"title": "Paralelos entre Lamentaciones 2 y 3"
},
{
"title": "Los cinco poemas de Lamentaciones"
},
{
"title": "Los aspectos literarios de Lamentaciones"
},
{
"title": "La historia de la interpretación de Lamentaciones"
},
{
"title": "La teología y los temas de Lamentaciones"
},
{
"title": "Asuntos introductorios para Lamentaciones"
},
{
"title": "Israel en Jueces"
},
{
"title": "La lista de los jueces"
},
{
"title": "Otros títulos para los jueces"
},
{
"title": "Similitudes entre Sansón e Israel"
},
{
"title": "Citas acerca de los medios de comunicación"
},
{
"title": "Nuestra presentación El Pastor, su familia y su comunidad"
},
{
"title": "Pobreza"
},
{
"title": "Organizaciones cristianas de transformación en México"
},
{
"title": "Materiales gratuitos para la Disciplina de amor y los Proyectos Semilla"
},
{
"title": "Cosmovisiones"
},
{
"title": "Libros acerca de la cosmovisión y la transformación"
},
{
"title": "Cuando nada doy"
},
{
"title": "Salmo 131"
},
{
"title": "Palabras de inspiración y motivación"
},
{
"title": "Diapositiva acerca de la paciencia vs la perseverancia"
},
{
"title": "Estrategias contra la flojera"
},
{
"title": "La virtud"
},
{
"title": "El enojo"
},
{
"title": "El temor y la ansiedad"
},
{
"title": "El gozo y la felicidad"
},
{
"title": "Las falsas fuentes de la felicidad según Aristóteles, Boecio y Tomás de Aquino"
},
{
"title": "Los deseos"
},
{
"title": "Amistad"
},
{
"title": "Citas acerca del amor"
},
{
"title": "Citas generales acerca de las relaciones interpersonales"
},
{
"title": "Disculparse / pedir perdón"
},
{
"title": "El prejuicio, juzgar"
},
{
"title": "Diapositiva acerca de la gracia vs la misericordia"
},
{
"title": "La apatía / indiferencia"
},
{
"title": "Perdonar"
},
{
"title": "El Espíritu Santo en 1 Tesalonicenses"
},
{
"title": "Los Judíos en 1 Tesalonicenses"
},
{
"title": "Los Gentiles paganos en 1 Tesalonicenses"
},
{
"title": "Satanás en 1 Testalonicenses"
},
{
"title": "Frases generales para la vida cristiana en 1 Tesalonicenses"
},
{
"title": "La proclamación del evangelio en 1 Tesalonicenses"
},
{
"title": "Los apóstoles en 1 Tesalonicenses"
},
{
"title": "La integridad en el ministerio en 1 Tesalonicenses"
},
{
"title": "Dios en 1 Tesalonicenses"
},
{
"title": "Jesucristo en 1 Tesalonicenses"
},
{
"title": "Angelología"
},
{
"title": "La situación detrás de 1 Tesalonicenses"
},
{
"title": "La escatología en 1 Tesalonicenses"
},
{
"title": "Comparación de 1 Tesalonicenses 4.13-18 y 5.1-11"
},
{
"title": "Un bosquejo de 1 Tesalonicenses"
},
{
"title": "1 Tesalonicenses 1.1"
},
{
"title": "1 Tesalonicenses 1.2-10"
},
{
"title": "1 Tesalonicenses 5.23-28"
},
{
"title": "1 Tesalonicenses 5.1-11"
},
{
"title": "1 Tesalonicenses 5.12-22"
},
{
"title": "1 Tesalonicenses 4.1-12"
},
{
"title": "1 Tesalonicenses 3.11-13"
},
{
"title": "1 Tesalonicenses 2.17-3.10"
},
{
"title": "1 Tesalonicenses 2.1-16"
},
{
"title": "Citas y alusiones al Antiguo Testamento en 1 Tesalonicenses"
},
{
"title": "Textos en 1 Tesalonicenses con asuntos textuales"
},
{
"title": "El afecto de Pablo para los Tesalonicenses"
},
{
"title": "Fórmulas de revelación en 1 Tesalonicenses"
},
{
"title": "Donde comienza y termina la perícopa 1 Tesalonicenses 4.13-18"
},
{
"title": "La función de 1 Tesalonicenses 4.13-18 en su contexto"
},
{
"title": "1 Tesalonicenses 4.13-18"
},
{
"title": "Las &quot;malas noticias&quot; de Eclesiastés"
},
{
"title": "Nuestra presentación &quot;Introducción al libro de Rut&quot;"
},
{
"title": "El tema de &quot;ver&quot; en Génesis"
},
{
"title": "El tema de &quot;ordenar&quot; y &quot;llenar&quot; en Génesis"
},
{
"title": "Bondad y misericordia"
},
{
"title": "Interpersonal (general)"
},
{
"title": "Amor"
},
{
"title": "La fe en 1 Tesalonicenses"
},
{
"title": "El amor y el tratamiento mutuo en 1 Tesalonicenses"
},
{
"title": "La santidad en 1 Tesalonicenses"
},
{
"title": "Otros temas morales en 1 Tesalonicenses"
},
{
"title": "El contraste entre Cristianos e inconversos en 1 Tesalonicenses"
},
{
"title": "La estructura de Mateo 8-9"
},
{
"title": "La estructura de Mateo 14-17"
},
{
"title": "La estructura de Mateo 11-12"
},
{
"title": "La estructura de Mateo 21-22"
},
{
"title": "La estructura de Mateo 19-20"
},
{
"title": "La estructura de Mateo 23-25"
},
{
"title": "La estructura de Mateo 10"
},
{
"title": "La estructura de Mateo 18"
},
{
"title": "Bibliografía de recursos consultados para Mateo"
},
{
"title": "La estructura paralela de Mateo 1-4 según D. W. Gooding"
},
{
"title": "Supuestos Paralelos entre Mateo 11 y Mateo 28 (RV95)"
},
{
"title": "La estructura de Mateo según Bacon"
},
{
"title": "La estructura de Mateo según J. D. Kingsbury."
},
{
"title": "La estructura de Mateo 1-4"
},
{
"title": "La estructura de Mateo 5-7"
},
{
"title": "La estructura de Mateo 13"
},
{
"title": "La estructura de Mateo 26-28"
},
{
"title": "Juan Marcos como el autor del Evangelio de Marcos"
},
{
"title": "Latinismos en Marcos"
},
{
"title": "El número tres en Marcos"
},
{
"title": "El presente histórico en Marcos"
},
{
"title": "Historias intercaladas en Marcos"
},
{
"title": "Un posible quiasmo en Marcos 2-3"
},
{
"title": "Parataxis en Marcos"
},
{
"title": "Citas al Antiguo Testamento en Marcos"
},
{
"title": "Alusiones al Antiguo Testamento en Marcos"
},
{
"title": "Notas exegéticas para Marcos"
},
{
"title": "Oraciones gramaticales en Marcos"
},
{
"title": "Apoyo para Romo como el lugar de la composición de Marcos"
},
{
"title": "Argumentos acerca de la fecha del Evangelio de Marcos"
},
{
"title": "Marcos 3.1-6"
},
{
"title": "Marcos 5.21-43"
},
{
"title": "Conexiones entre diferentes secciones de Marcos"
},
{
"title": "La estructura de Marcos según Geulich"
},
{
"title": "La estructura de Marcos según Carson, Moo y Morris"
},
{
"title": "Bibliografía de recursos consultados para Marcos"
},
{
"title": "Los Evangelios sinópticos"
},
{
"title": "El tema del éxodo en Marcos"
},
{
"title": "El silencio en Marcos"
},
{
"title": "Marcos y 1 Pedro"
},
{
"title": "Los detalles vivos de Marcos"
},
{
"title": "El enojo de Jesús en Marcos"
},
{
"title": "El llamamiento de los discípulos en Marcos"
},
{
"title": "Las controversias en Marcos"
},
{
"title": "Los fracasos de los discípulos en Marcos"
},
{
"title": "La compasión de Jesús en Marcos"
},
{
"title": "Milagros en Marcos"
},
{
"title": "La presión de las multitudes en Marcos"
},
{
"title": "Jesús inspira temor y asombro en las personas en Marcos"
},
{
"title": "La oración en Marcos"
},
{
"title": "Las oraciones de Jesús en Marcos"
},
{
"title": "El dinero en Marcos"
},
{
"title": "La abnegación en Marcos"
},
{
"title": "La humildad en Marcos"
},
{
"title": "Juan el bautizador en Marcos"
},
{
"title": "El conocimiento sobrenatural de Jesús en Marcos"
},
{
"title": "El reino de Dios en Marcos"
},
{
"title": "Las predicciones de la pasión de Jesús en Marcos"
},
{
"title": "La aceptación de Marcos al canon"
},
{
"title": "Paralelos entre Marcos y el discurso en Hechos 10.37-41"
},
{
"title": "El material único de Marcos"
},
{
"title": "Marcos 1.1-13"
},
{
"title": "Marcos 1.14-15"
},
{
"title": "Marcos 1.16-20"
},
{
"title": "Marcos 1.21-28"
},
{
"title": "Error theories (teorías para explicar los errores)"
},
{
"title": "LA COPA acrónimo para los elementos de la oración"
},
{
"title": "Una mirada a Hebreos"
},
{
"title": "Una mirada a Judas"
},
{
"title": "Una mirada a 1 Pedro"
},
{
"title": "Una mirada a Santiago"
},
{
"title": "Una mirada a 1 Tesalonicenses"
},
{
"title": "Una mirada detrás de Hebreos"
},
{
"title": "Una mirada detrás de Judas"
},
{
"title": "Una mirada detrás de 1 Pedro"
},
{
"title": "Una mirada detrás de Santiago"
},
{
"title": "Una mirada detrás de 1 Tesalonicenses"
},
{
"title": "Conexiones entre Colosenses y Filemón"
},
{
"title": "Los personajes mencionados en Filemón"
},
{
"title": "Los métodos persuasivos de Pablo en Filemón"
},
{
"title": "Los nombres para Dios en Filemón"
},
{
"title": "Un bosquejo para Filemón"
},
{
"title": "Bibliografía de recursos consultados para Filemón"
},
{
"title": "Detalles desconocidos de la fuga de Onésimo"
},
{
"title": "El 'mucho más' de la petición de Pablo en Filemón 21"
},
{
"title": "Lo que sabemos de Filemón"
},
{
"title": "Evidencia que Filemón cumplió con la petición de Pablo"
},
{
"title": "Notas exegéticas para Filemón"
},
{
"title": "Auto-examen para Filemón"
},
{
"title": "Los personajes mencionados en 3 Juan"
},
{
"title": "Notas exegéticas para 3 Juan"
},
{
"title": "Una comparación de 2 Juan y 3 Juan"
},
{
"title": "Paralelos entre las cartas de Juan"
},
{
"title": "Paralelos entre el Evangelio de Juan y las cartas, una tabla"
},
{
"title": "Diferencias entre el Evangelio de Juan y las cartas"
},
{
"title": "Un bosquejo de 3 Juan"
},
{
"title": "3 Juan SRMP (una presentación en línea)"
},
{
"title": "Los personajes mencionados en 2 Juan"
},
{
"title": "Un análisis de los tipos de oraciones gramaticales en 2 Juan"
},
{
"title": "Las figuras usadas en 2 Juan"
},
{
"title": "2 Juan SRMP (una presentación en línea)"
},
{
"title": "Notas exegéticas para 2 Juan"
},
{
"title": "Un bosquejo de 2 Juan"
},
{
"title": "Las cuatro respuestas que el autor de 2 Juan espera de sus lectores"
},
{
"title": "El mensaje y la motivación que 2 Juan da a sus lectores originales"
},
{
"title": "El uso del AT en 1 Juan"
},
{
"title": "Una comparación de 1 Juan y 2 Juan"
},
{
"title": "Quiasmos en 1 Juan"
},
{
"title": "Personajes mencionados en 1 Juan"
},
{
"title": "Contrastes en 1 Juan"
},
{
"title": "Afirmaciones falsas de otros en 1 Juan"
},
{
"title": "Un bosquejo de 1 Juan"
},
{
"title": "Bibliografía de recursos consultados para 1 Juan"
},
{
"title": "Bibliografía de recursos consultados para 2 Juan"
},
{
"title": "Bibliografía de recursos consultados para 3 Juan"
},
{
"title": "Bibliografía de recursos en español para 1, 2 y 3 Juan"
},
{
"title": "Presentaciones de 1 Juan en SlideShare"
},
{
"title": "1 Juan M (mensaje y motivación - una presentación en línea)"
},
{
"title": "1 Juan P (preguntas interpretativas - una presentación en línea)"
},
{
"title": "1 Juan R (respuesta deseada - una presentación en línea)"
},
{
"title": "1 Juan S (situación - una presentación en línea)"
},
{
"title": "Notas exegéticas para 1 Juan"
},
{
"title": "1 Juan 5.16-17"
},
{
"title": "1 Juan 3.11-18"
},
{
"title": "1 Juan 3.4-10"
},
{
"title": "Paralelos entre 1 Juan 3.4-7 y 3.8-10"
},
{
"title": "Notas exegéticas para Apocalipsis"
},
{
"title": "Notas exegéticas para Santiago"
},
{
"title": "Notas exegéticas para Colosenses"
},
{
"title": "Notas exegéticas para Efesios"
},
{
"title": "Notas exegéticas para Gálatas"
},
{
"title": "Notas exegéticas para 2 Corintios"
},
{
"title": "Notas exegéticas para 1 Corintios"
},
{
"title": "Notas exegéticas para Filipenses"
},
{
"title": "Notas exegéticas para 1 Tesalonicenses"
},
{
"title": "Notas exegéticas para 1 Timoteo"
},
{
"title": "Notas exegéticas para 2 Timoteo"
},
{
"title": "Notas exegéticas para Tito"
},
{
"title": "Notas exegéticas para 1 Pedro"
},
{
"title": "Notas exegéticas para 2 Pedro"
},
{
"title": "Notas exegéticas para Judas"
},
{
"title": "Notas exegéticas para Hebreos"
},
{
"title": "Notas exegéticas para Mateo"
},
{
"title": "Notas exegéticas para Romanos"
},
{
"title": "Notas exegéticas para 2 Tesalonicenses"
},
{
"title": "Notas exegéticas para Hechos"
},
{
"title": "Notas exegéticas para Juan"
},
{
"title": "Notas exegéticas para Lucas"
},
{
"title": "El contenido de 1 Corintios"
},
{
"title": "El estudio de 1 Corintios"
},
{
"title": "Bibliografía de recursos consultados para 1 Corintios"
},
{
"title": "Fórmulas Περὶ δὲ en 1 Corintios"
},
{
"title": "Estructuras ABA en 1 Corintios"
},
{
"title": "Siete respuestas en 1 Corintios 7-16"
},
{
"title": "Cuatro problemas en 1 Corintios 1-6"
},
{
"title": "Un bosquejo de 1 Corintios"
},
{
"title": "Una reconstrucción de la relación entre Pablo y los Corintios"
},
{
"title": "El conflicto entre Pablo y los Corintios"
},
{
"title": "El contenido de Romanos"
},
{
"title": "El estudio de Romanos"
},
{
"title": "La unidad o integridad de Romanos 16"
},
{
"title": "Paralelos entre Romanos y las enseñanzas de Jesús"
},
{
"title": "Citas del Antiguo Testamento en Romanos"
},
{
"title": "Alusiones al Antiguo Testamento en Romanos"
},
{
"title": "Alusiones a los libros apócrifos en Romanos"
},
{
"title": "El Argumento de Romanos 1-3"
},
{
"title": "El Argumento de Romanos 4-8"
},
{
"title": "El Argumento de Romanos 9-11"
},
{
"title": "Un bosquejo de Romanos"
},
{
"title": "Romanos 1.1-7"
},
{
"title": "Romanos 15.14-16.27"
},
{
"title": "La diatriba en Romanos"
},
{
"title": "Romanos y la Parodia del Culto a Cesar"
},
{
"title": "La gloria en Romanos"
},
{
"title": "El poder de Dios en Romanos"
},
{
"title": "Judíos y Gentiles en Romanos"
},
{
"title": "La carne en Romanos"
},
{
"title": "La justificación en Romanos"
},
{
"title": "Los destinatarios de Romanos"
},
{
"title": "La situación detrás de Romanos"
},
{
"title": "Comparación de Romanos 1.1-15 y Romanos 15.14-32"
},
{
"title": "Romanos 1.8-17"
},
{
"title": "Romanos 11.25-32"
},
{
"title": "Romanos 8.18-30"
},
{
"title": "Romanos 6.1-23"
},
{
"title": "Bosquejo Homilético para Romanos 6"
},
{
"title": "Romanos 7.13-25"
},
{
"title": "El 'yo' de Romanos 7.14-25"
},
{
"title": "¿A quién se refiere el 'yo' de Romanos 7.14-25? Cinco opciones"
},
{
"title": "Romanos 7 - consejos pastorales"
},
{
"title": "Romanos 7 - un consejo exegético"
},
{
"title": "¿Es el 'yo' de Romanos 7 regenerado o no?"
},
{
"title": "Evidencia para la posición que el yo es inconverso"
},
{
"title": "Argumentos contra la posición que el yo es inconverso"
},
{
"title": "Bibliografía de recursos consultados para 2 Corintios"
},
{
"title": "El contenido de 2 Corintios"
},
{
"title": "Catálogos de aflicciones en Pablo"
},
{
"title": "Citas y alusiones al Antiguo Testamento en 2 Corintios"
},
{
"title": "El tema ‘fuerza en debilidad’ en 2 Corintios"
},
{
"title": "Un bosquejo de 2 Corintios"
},
{
"title": "Viejo bosquejo de 2 Corintios"
},
{
"title": "El estudio de 2 Corintios"
},
{
"title": "La unidad o integridad de 2 Corintios"
},
{
"title": "La respuesta que Pablo esperaba de los destinatarios de 2 Corintios"
},
{
"title": "La vida de Pablo"
},
{
"title": "Títulos para el apóstol Pablo"
},
{
"title": "Términos de cariño que Pablo usa para sus colegas"
},
{
"title": "Referencias a la enseñanza de Pablo y de sus colaboradores"
},
{
"title": "Referencias a la predicación de Pablo"
},
{
"title": "Lugares donde Pablo enseñó"
},
{
"title": "Cronología de la vida de Pablo"
},
{
"title": "La teología de Pablo"
},
{
"title": "La escatología en Pablo"
},
{
"title": "Tiempo, el tema de, en Pablo"
},
{
"title": "Pablo y la ley de Moisés"
},
{
"title": "Los tres usos de la ley"
},
{
"title": "¿En qué sentido fue Cristo el \"fin\" de la ley?"
},
{
"title": "Soluciones aceptables para explicar las contradicciones acerca de la ley en Pablo"
},
{
"title": "Tres soluciones no adecuadas al problema de la ley en Pablo"
},
{
"title": "Introducción: aparentes contradicciones en Pablo acerca de la ley"
},
{
"title": "Cristo, la preexistencia de, en Pablo"
},
{
"title": "Angeles y demonios en Pablo"
},
{
"title": "El imperio romano y la respuesta de Pablo"
},
{
"title": "El infierno en Pablo"
},
{
"title": "Jesús en Pablo"
},
{
"title": "Paralelos entre las enseñanzas de Jesús y Pablo"
},
{
"title": "Citas y alusiones a las enseñanzas de Jesús en Pablo"
},
{
"title": "Lo que no sabríamos acerca de Jesús si Pablo fuera nuestra única fuente"
},
{
"title": "Lo que Pablo nos relata acerca de Jesús"
},
{
"title": "Seis formas de enseñar de manera 'pegajosa'"
},
{
"title": "Los 'cinco libros' del Salterio"
},
{
"title": "El contenido de Efesios"
},
{
"title": "Un bosquejo de Efesios"
},
{
"title": "Bibliografía de recursos consultados para Romanos"
},
{
"title": "Menciones directas de los destinatarios en Romanos"
},
{
"title": "Romanos 5.3-5, Santiago 1.2-4 y 1 Pedro 1.6-7"
},
{
"title": "Las figuras en Romanos"
},
{
"title": "Romanos 14.1-12"
},
{
"title": "Romanos 15.7-13"
},
{
"title": "Romanos 15.1-6"
},
{
"title": "Romanos 14.13-23"
},
{
"title": "Romanos 12.1-2"
},
{
"title": "La estructura de Romanos 12.1-15.13"
},
{
"title": "Romanos 13.11-14"
},
{
"title": "Romanos 13.8-10"
},
{
"title": "Romanos 13.1-7"
},
{
"title": "Romanos 12.9-21"
},
{
"title": "Romanos 12.3-8"
},
{
"title": "Un bosquejo de Romanos 1.1-17"
},
{
"title": "Un bosquejo de Romanos 15.14-16.27"
},
{
"title": "Un bosquejo para Romanos 9.1-11.36"
},
{
"title": "Un bosquejo de Romanos 5.12-8.39"
},
{
"title": "Un bosquejo de Romanos 1.18-5.11"
},
{
"title": "Romanos 5.12-21"
},
{
"title": "Judas 1-2"
},
{
"title": "Notas exegéticas para Salmos"
},
{
"title": "El contenido de Salmos"
},
{
"title": "El estudio de Salmos"
},
{
"title": "Menú principal"
},
{
"title": "Muro de etiquetas"
},
{
"title": "Cinco cosas el libro de Apocalipsis dice acerca de su autor"
},
{
"title": "Seis argumentos a favor de Juan el apóstol como el autor de Apocalipsis"
},
{
"title": "Dos menciones de otro Juan que podría haber sido el autor de Apocalipsis"
},
{
"title": "Ocho argumentos en contra de Juan el apóstol como autor de Apocalipsis"
},
{
"title": "Siete argumentos del presente autor para su propuesta fecha para Apocalipsis"
},
{
"title": "Diez factores que los eruditos usan para determinar la fecha de Apocalipsis"
},
{
"title": "Ocho consejos para predicar del libro de Apocalipsis"
},
{
"title": "Nueve consejos para interpretar el libro de Apocalipsis"
},
{
"title": "Las cuatro maneras principales de interpretar el libro de Apocalipsis"
},
{
"title": "Cuatro maneras en que Apocalipsis es como una carta"
},
{
"title": "Ocho características de la literatura apocalíptica"
},
{
"title": "Tres maneras en que Apocalipsis es similar a una profecía"
},
{
"title": "Tres conclusiones acerca del género de Apocalipsis"
},
{
"title": "Similitudes y diferencias entre la profecía y la apocalíptica"
},
{
"title": "Definición del género 'apocalípsis'"
},
{
"title": "Bibliografía de recursos consultados para Apocalipsis"
},
{
"title": "Varios paralelos entre Apocalipsis, Hechos de los Apóstoles, y las cartas generales"
},
{
"title": "Seis paralelos entre Apocalipsis y las cartas de Pablo"
},
{
"title": "Once paralelos entre Apocalipsis y los Evangelios Sinópticos"
},
{
"title": "Las nueve maneras en que Apocalipsis usa el AT (Gregory Beale)"
},
{
"title": "Apocalipsis 1.1-8"
},
{
"title": "Apocalipsis 1.9-20"
},
{
"title": "La estructura de Apocalipsis 1"
},
{
"title": "Cinco versículos en Apocalipsis 1.9-20 que aluden al Antiguo Testamento"
},
{
"title": "Cuatro argumentos para conectar Apocalipsis 1.9-12a con 1.12b-20 y no con 1.1-8"
},
{
"title": "Seis versículos en Apocalipsis 1.1-8 que aluden al Antiguo Testamento"
},
{
"title": "Apocalipsis 2-3, notas generales"
},
{
"title": "Apocalipsis 2.1-7"
},
{
"title": "La estructura de Apocalipsis 2.1-7"
},
{
"title": "Dos versículos en Apocalipsis 2.1-7 que aluden al Antiguo Testamento"
},
{
"title": "Apocalipsis 2.8-11"
},
{
"title": "La estructura de Apocalipsis 2.8-11"
},
{
"title": "Dos versículos en Apocalipsis 2.8-11 que aluden al Antiguo Testamento"
},
{
"title": "Apocalipsis 2.12-17"
},
{
"title": "La estructura de Apocalipsis 2.12-17"
},
{
"title": "Cuatro versículos en Apocalipsis 2.12-17 que aluden al Antiguo Testamento"
},
{
"title": "Apocalipsis 2.18-29"
},
{
"title": "La estructura de Apocalipsis 2.18-29"
},
{
"title": "Tres versículos en Apocalipsis 2.18-29 que aluden al Antiguo Testamento"
},
{
"title": "Apocalipsis 3.1-6"
},
{
"title": "Tres versículos del Antiguo Testamento a los cuales alude Apocalipsis 3.5"
},
{
"title": "Bosquejo de Apocalipsis 3.1-6"
},
{
"title": "Apocalipsis 3.7-13"
},
{
"title": "Bosquejo de Apocalipsis 3.7-13"
},
{
"title": "Tres versículos en Apocalipsis 3.7-13 que aluden al Antiguo Testamento"
},
{
"title": "Apocalipsis 3.14-22"
},
{
"title": "La estructura de Apocalipsis 3.14-22"
},
{
"title": "Tres versículos en Apocalipsis 3.14-22 que aluden al Antiguo Testamento"
},
{
"title": "Apocalipsis 4.1-11"
},
{
"title": "El trono de Dios en Apocalipsis 4 y 7.9-11"
},
{
"title": "La estructura de Apocalipsis 4.1-11"
},
{
"title": "¿Quiénes son los 24 ancianos y los cuatro seres vivientes?"
},
{
"title": "Apocalipsis 5.1-14"
},
{
"title": "La estructura de Apocalipsis 5.1-14"
},
{
"title": "Apocalipsis 22.6-21"
},
{
"title": "La estructura de Apocalipsis 22.6-21"
},
{
"title": "Apocalipsis 21.1-22.5"
},
{
"title": "La estructura de Apocalipsis 21.1-22.5"
},
{
"title": "Apocalipsis 20.1-15"
},
{
"title": "Los cuatro puntos de vista principales acerca del milenio"
},
{
"title": "La interpretación de Apocalipsis 20 según el amilenialismo"
},
{
"title": "Las debilidades del amilenialismo"
},
{
"title": "Argumentos a favor del amilenialismo / en contra del premilenialismo"
},
{
"title": "Conclusiones en cuanto al milenio"
},
{
"title": "Apocalipsis 18.1-24"
},
{
"title": "El número tres en Apocalipsis 18"
},
{
"title": "Apocalipsis 17.1-18"
},
{
"title": "La estructura de Apocalipsis 17.1-8"
},
{
"title": "¿Deberían los lectores de Apocalipsis asimilar a la cultura romana?"
},
{
"title": "Diez datos interesantes acerca del culto imperial romano"
},
{
"title": "Cinco cosas acerca de Roma aparte de la persecución y el culto imperial que Apocalipsis critica"
},
{
"title": "Mapa de las siete iglesias de Apocalipsis"
},
{
"title": "Diapositiva de los problemas principales detrás del libro de Apocalipsis"
},
{
"title": "Doce características de la inminente persecución que Juan preve en Apocalipsis"
},
{
"title": "Cinco cosas (aparte de la persecución) que amenazaban a las iglesias de Juan"
},
{
"title": "Cinco cosas que Apocalipsis nos dice acerca de la persecución que Juan y sus lectores experimentaron"
},
{
"title": "Las respuestas que Apocalipsis exige de sus oidores"
},
{
"title": "Un bosquejo de Apocalipsis"
},
{
"title": "Las seis narrativas en Apocalipsis"
},
{
"title": "18 observaciones acerca de la estructura de Apocalipsis"
},
{
"title": "14 cosas encontradas al principio y al fin de Apocalipsis"
},
{
"title": "Siete conexiones entre Apocalipsis 1 y Apocalipsis 2-3"
},
{
"title": "Siete conexiones entre Jezabel en Apocalipsis 2.18-29 y la ramera en Apocalipsis 17-18"
},
{
"title": "Seis conexiones entre Apocalipsis 12 y Apocalipsis 17"
},
{
"title": "Siete conexiones entre los sellos en Apocalipsis 6 y las visiones en Apocalipsis 19-20"
},
{
"title": "Una tabla comparando los sellos, los trompetas y las copas en Apocalipsis"
},
{
"title": "Tres teorías acerca de la relación de los sellos, las trompetas y las copas en Apocalipsis"
},
{
"title": "Paréntesis entre los sellos, trompetas y copas en Apocalipsis"
},
{
"title": "Paralelos entre Apocalipsis 2-3 y Apocalipsis 19-22"
},
{
"title": "El paralelismo progresivo de William Hendriksen"
},
{
"title": "Otros bosquejos de Apocalipsis"
},
{
"title": "Quiasmo en Apocalipsis 12-14 y 17-20"
},
{
"title": "Una estructura quiástica propuesta para Apocalipsis"
},
{
"title": "Comparación de Jezabel en Apocalipsis 2 y la mujer en Apocalipsis 12"
},
{
"title": "Visiones de Jesucristo en Apocalipsis"
},
{
"title": "Alternación entre cielo y tierra en Apocalipsis"
},
{
"title": "Bienaventuranzas en Apocalipsis"
},
{
"title": "Las 27 canciones en Apocalipsis"
},
{
"title": "El contraste entre la primera bestia y el Cordero en Apocalipsis"
},
{
"title": "El contraste entre los dos testigos y la segunda bestia en Apocalipsis"
},
{
"title": "El contraste entre la novia del Cordero y la ramera de Babilonia en Apocalipsis"
},
{
"title": "Dichos con ὧδε en Apocalipsis"
},
{
"title": "El estilo griego de Apocalipsis"
},
{
"title": "Hipérbole en Apocalipsis"
},
{
"title": "Inclusios en Apocalipsis"
},
{
"title": "La intensificación en Apocalipsis"
},
{
"title": "Merismos en Apocalipsis"
},
{
"title": "Cuatro maneras en que el número siete aparece en Apocalipsis"
},
{
"title": "Otros números importantes en Apocalipsis"
},
{
"title": "Personajes en Apocalipsis"
},
{
"title": "Quiasmos en Apocalipsis"
},
{
"title": "Reacciones de Juan en Apocalipsis"
},
{
"title": "Refranes acerca de Bablionia en Apocalipsis"
},
{
"title": "Colores en Apocalipsis"
},
{
"title": "Olores y sabores en Apocalipsis"
},
{
"title": "Sonidos en Apocalipsis"
},
{
"title": "Minerales, joyas y otros materiales en Apocalipsis"
},
{
"title": "Lugares que aparecen en Apocalipsis"
},
{
"title": "Simbolismo en Apocalipsis"
},
{
"title": "El triángulo básico de relaciones en Apocalipsis"
},
{
"title": "Seis maneras en que Apocalipsis demuestra la soberanía de Dios sobre el tiempo"
},
{
"title": "La soberanía de Dios en Apocalipsis"
},
{
"title": "Los nombres para Dios en Apocalipsis"
},
{
"title": "El justo juicio de Dios en Apocalipsis"
},
{
"title": "La ira de Dios en Apocalipsis"
},
{
"title": "El Espíritu Santo en Apocalipsis"
},
{
"title": "El engaño en Apocalipsis"
},
{
"title": "Cinco evidencias para la divinidad de Cristo en Apocalipsis"
},
{
"title": "Ángeles en Apocalipsis"
},
{
"title": "Los 16 mensajes principales de Apocalipsis"
},
{
"title": "Una elaboración de los 16 mensajes principales de Apocalipsis"
},
{
"title": "Once datos interesantes acerca de la liturgia y el culto en Apocalipsis"
},
{
"title": "Nueve écoes del evento del éxodo en Apocalipsis"
},
{
"title": "Apocalipsis 14.1-20"
},
{
"title": "Apocalipsis 12.1-17"
},
{
"title": "Paralelos entre Apocalipsis 12.6 y Apocalipsis 12.14"
},
{
"title": "La estructura del himno en Apocalipsis 12.10-12"
},
{
"title": "Notas acerca de la estructura de Apocalipsis 12"
},
{
"title": "Un bosquejo de Apocalipsis 12"
},
{
"title": "Una comparación de Apocalipsis 12.1-17 y 20.1-10"
},
{
"title": "Diez maneras en que Apocalipsis anima a las iglesias perseguidas y tentadas"
},
{
"title": "Los cinco fracasos del dragón en Apocalipsis 12"
},
{
"title": "El significado de los símbolos en Apocalipsis 12.1-17"
},
{
"title": "El trasfondo de Apocalipsis 12"
},
{
"title": "Apocalipsis 11.1-19"
},
{
"title": "Notas exegéticas para Apocalipsis 11.1-2"
},
{
"title": "La estructura de Apocalipsis 20.1-15 no terminado"
},
{
"title": "Cumplidos en 2 Tesalonicenses"
},
{
"title": "Oraciones y expresiones de los deseos de Pablo en 2 Tesalonicenses"
},
{
"title": "Los personajes mencionados en 2 Tesalonicenses"
},
{
"title": "Alusiones al Antiguo Testamento en 2 Tesalonicenses"
},
{
"title": "Un bosquejo de 2 Tesalonicenses"
},
{
"title": "El orden cronológico de las cartas de Pablo a los Tesalonicenses"
},
{
"title": "Un tratamiento cronológico de 2 Tesalonicenses"
},
{
"title": "2 Tesalonicenses 2.1-12"
},
{
"title": "Un resumen de 2 Tesalonicenses 2.1-12"
},
{
"title": "Resumen del mensaje de 2 Tesalonicenses"
},
{
"title": "Nombres para Dios en 2 Tesalonicenses"
},
{
"title": "Las respuestas que Pablo deseaba de sus destinatarios en 2 Tesalonicenses"
},
{
"title": "Encargos solemnes en 1 Timoteo"
},
{
"title": "Las ‘palabras fieles’ en las cartas pastorales"
},
{
"title": "Un bosquejo de 1 Timoteo"
},
{
"title": "La estructura ABABA de 1 Timoteo"
},
{
"title": "Viejo bosquejo de 1 Timoteo"
},
{
"title": "Las cartas pastorales"
},
{
"title": "Citas y alusiones al AT en 1 Timoteo"
},
{
"title": "1 Timoteo 6.20-21"
},
{
"title": "1 Timoteo 6.3-19"
},
{
"title": "1 Timoteo 2.9-15"
},
{
"title": "La piedad en 1 Timoteo"
},
{
"title": "Los nombres para Dios en 1 Timoteo"
},
{
"title": "La honestidad en 1 Timoteo"
},
{
"title": "La gratitud en 1 Timoteo"
},
{
"title": "La fe en 1 Timoteo"
},
{
"title": "La familia en 1 Timoteo"
},
{
"title": "El Espíritu Santo en 1 Timoteo"
},
{
"title": "La escatología en 1 Timoteo"
},
{
"title": "Palabras para la enseñanza en 1 Timoteo"
},
{
"title": "El dinero y la avaricia en 1 Timoteo"
},
{
"title": "La conciencia en 1 Timoteo"
},
{
"title": "Las buenas obras en 1 Timoteo"
},
{
"title": "Ángeles y demonios en 1 Timoteo"
},
{
"title": "El amor en 1 Timoteo"
},
{
"title": "Temas misceláneas de 1 Timoteo (no terminado)"
},
{
"title": "Bibliografía de recursos consultados para 2 Timoteo"
},
{
"title": "Citas y alusiones al Antiguo Testamento en Filipenses"
},
{
"title": "Un bosquejo de Filipenses"
},
{
"title": "Figuras en Filipenses"
},
{
"title": "Estadísticas acerca del vocabulario de Filipenses"
},
{
"title": "Filipenses 1.1-2"
},
{
"title": "Filipenses 1.3-8"
},
{
"title": "Filipenses 2.5-11"
},
{
"title": "Filipenses 3.15-17"
},
{
"title": "Filipenses 3.18-21"
},
{
"title": "Filipos y los Filipenses"
},
{
"title": "Los propósitos de Pablo en escribir Filipenses"
},
{
"title": "La segunda venida en Filipenses"
},
{
"title": "Prisiones en Filipenses"
},
{
"title": "Los nombres para Dios en Filipenses"
},
{
"title": "La irreprochabilidad y la pureza en Filipenses"
},
{
"title": "La glorificación en Filipenses"
},
{
"title": "El gozo en Filipenses"
},
{
"title": "El evangelio en Filipenses"
},
{
"title": "La elección en Filipenses"
},
{
"title": "La cruz en Filipenses"
},
{
"title": "La lógica de Filipenses"
},
{
"title": "Textos en Colosenses con asuntos textuales"
},
{
"title": "Colosenses 1.3-12"
},
{
"title": "Colosenses 1.24-2.5"
},
{
"title": "Un bosquejo de Colosenses"
},
{
"title": "Viejo bosquejo de Colosenses"
},
{
"title": "Citas y alusiones en Colosenses al Antiguo Testamento"
},
{
"title": "Las riquezas en Colosenses"
},
{
"title": "La plenitud en Colosenses"
},
{
"title": "La gratitud en Colosenses"
},
{
"title": "La cristología de Colosenses"
},
{
"title": "Las introducciones de las cartas de Pablo"
},
{
"title": "Un propuesto quiasmo para Lucas 9.7-20"
},
{
"title": "Un propuesto quiasmo para Lucas 15.11-32"
},
{
"title": "Datos no terminados para Lucas"
},
{
"title": "Misceláneos aspectos literarios en Lucas"
},
{
"title": "C - Cubiertos personalmente por la obra de Cristo"
},
{
"title": "A - Agarrados por Dios sin condiciones"
},
{
"title": "El contexto historico de los cinco puntos de la fe reformada"
},
{
"title": "T - Totalmente corrompidos por el pecado"
},
{
"title": "O - Obedientes a su llamado irresistible"
},
{
"title": "Textos en Judas con problemas textuales"
},
{
"title": "Alusiones al Antiguo Testamento y los libros apócrifos en Judas"
},
{
"title": "Paralelos entre Judas y 2 Pedro"
},
{
"title": "La relación entre 2 Pedro y Judas"
},
{
"title": "Figuras en Judas"
},
{
"title": "Las categorías de oraciones gramaticales en Judas"
},
{
"title": "Hapax legomenoi en Judas"
},
{
"title": "El número tres en Judas"
},
{
"title": "Personajes mencionados en Judas"
},
{
"title": "Midrás en Judas"
},
{
"title": "Bibliografía de recursos consultados para Judas"
},
{
"title": "Un bosquejo de Judas"
},
{
"title": "Una descripción de los hombres impíos en Judas"
},
{
"title": "Un resumen del mensaje de Judas"
},
{
"title": "Ángeles y demonios en Judas"
},
{
"title": "Dios el Padre en Judas"
},
{
"title": "Escatología en Judas"
},
{
"title": "La iglesia en Judas"
},
{
"title": "Jesucristo en Judas"
},
{
"title": "Nombres para Dios en Judas"
},
{
"title": "El pecado en Judas"
},
{
"title": "La relación entre Dios Padre y Jesucristo en Judas"
},
{
"title": "La salvación en Judas"
},
{
"title": "Judas 3-4"
},
{
"title": "Judas 5-7"
},
{
"title": "Judas 8"
},
{
"title": "Judas 9-10"
},
{
"title": "Judas 11"
},
{
"title": "Judas 12a"
},
{
"title": "Judas 12b-13"
},
{
"title": "Judas 14-15"
},
{
"title": "Judas 16"
},
{
"title": "Judas 17-19"
},
{
"title": "Judas 20-23"
},
{
"title": "Judas 24-25"
},
{
"title": "Bosquejo sintáctico para Judas 24-25"
},
{
"title": "Bosquejo homilético para Judas 17-25"
},
{
"title": "Las respuestas que Judas desea de sus destinatarios"
},
{
"title": "Asuntos textuales en Hechos"
},
{
"title": "Un bosquejo de Hechos"
},
{
"title": "Citas y alusiones al Antiguo Testamento en Hechos"
},
{
"title": "Menciones de las fuentes de las citas en Hechos"
},
{
"title": "Una lista de las funciones de las citas y alusiones en el libro de Hechos"
},
{
"title": "Supuestas discrepancias entre Hechos y Pablo"
},
{
"title": "El sentido de humor del libro de Hechos"
},
{
"title": "Resúmenes de la acción en Hechos"
},
{
"title": "Paralelos entre el relato de Jesús en Lucas y el de Pablo en Hechos"
},
{
"title": "Paralelos entre el relato de Jesús en Lucas y el de Esteban en Hechos"
},
{
"title": "Paralelos entre el retrato de Pedro y de Pablo en Hechos"
},
{
"title": "Preguntas claves para la interpretación de los discursos de Hechos"
},
{
"title": "Tabla de los principales discursos en Hechos"
},
{
"title": "Características de los discursos de Hechos"
},
{
"title": "Palabras introductorias acerca de los discursos en Hechos"
},
{
"title": "Hechos 7.1-53"
},
{
"title": "Hechos 7:7-53, el discurso de Esteban"
},
{
"title": "Hechos 2.14-36"
},
{
"title": "Hechos 2.23-36: ¿Estructura Quiástica?"
},
{
"title": "Las oraciones griegas en Hechos"
},
{
"title": "El tema de las ceremonias judías en Hechos"
},
{
"title": "La Cristología en Hechos"
},
{
"title": "Datos acerca del dinero, los pobres, y los ricos y en el libro de Hechos"
},
{
"title": "Lista de los versículos que hablan acerca del dinero en Hechos"
},
{
"title": "La escatología en Hechos"
},
{
"title": "Datos acerca del Espíritu Santo en Hechos"
},
{
"title": "Descripciones de la recepción / presencia del Espíritu Santo en Hechos"
},
{
"title": "La iglesia en Hechos"
},
{
"title": "Milagros y actividad sobrenatural en el libro de Hechos"
},
{
"title": "Las misiones en Hechos"
},
{
"title": "Las mujeres en Hechos"
},
{
"title": "Fijarse los ojos en Hechos"
},
{
"title": "La oración en Hechos"
},
{
"title": "La palabra de Dios en Hechos"
},
{
"title": "Frases para describir el evangelio en Hechos"
},
{
"title": "Frases para describir la Palabra en Hechos"
},
{
"title": "Verbos activos acerca de la Palabra de Dios en Hechos"
},
{
"title": "La oposición de los Judíos al evangelio en el libro de Hechos"
},
{
"title": "El extenso vocabulario para la persecución en Hechos"
},
{
"title": "Las acusaciones contra los discípulos de Jesús en Hechos"
},
{
"title": "El tema de gente piadosa en Lucas-Hechos"
},
{
"title": "La predestinación en Hechos"
},
{
"title": "La salvación en Hechos"
},
{
"title": "Terremotos en Hechos"
},
{
"title": "Objeciones en contra de Lucas como el autor del libro de Hechos"
},
{
"title": "La fecha de la composición del libro de Hechos"
},
{
"title": "Posibles fuentes detrás del libro de Hechos"
},
{
"title": "Los propósitos de Hechos"
},
{
"title": "Paralelos entre Lucas y Hechos"
},
{
"title": "Similitudes entre Lucas y Hechos"
},
{
"title": "Hechos, lenguas y demoras, una perspectiva reformada"
},
{
"title": "Un bosquejo de Lamentaciones"
},
{
"title": "Un bosquejo de Job"
},
{
"title": "Un bosquejo de Habacuc"
},
{
"title": "Un bosquejo de Mateo"
},
{
"title": "Bibliografía en español para Gálatas"
},
{
"title": "Un bosquejo de Gálatas"
},
{
"title": "Viejo bosquejo de Gálatas"
},
{
"title": "Textos con asuntos textuales en Gálatas"
},
{
"title": "Citas y alusiones al Antiguo Testamento en Gálatas"
},
{
"title": "Un propuesto quiasmo para Gálatas 4.1-7"
},
{
"title": "Gálatas 6.11-18"
},
{
"title": "El Destino y la Fecha de la Carta de Pablo a los Gálatas, y su Relación con Hechos 15: Un Resumen"
},
{
"title": "Paralelos entre Efesios y 1 Pedro"
},
{
"title": "Paralelos entre Efesios y Colosenses"
},
{
"title": "Citas y alusiones al Antiguo Testamento"
},
{
"title": "Estadísticas acerca del vocabulario de Efesios"
},
{
"title": "La aceptación de Efesios al canon"
},
{
"title": "Pasajes en Efesios con asuntos textuales"
},
{
"title": "Argumentos a favor de Pablo como autor de Efesios"
},
{
"title": "Objeciones contra Pablo como autor de Efesios"
},
{
"title": "La creación de una nueva humanidad en Efesios"
},
{
"title": "La gratitud en Efesios"
},
{
"title": "Los poderes malos en Efesios"
},
{
"title": "Efesios 2.1-10"
},
{
"title": "Efesios 3.2-13"
},
{
"title": "Efesios 4.1-16"
},
{
"title": "El uso de Salmo 68 en Efesios 4.7-10"
},
{
"title": "Efesios 6.10-6.20"
},
{
"title": "Citas y alusiones al Antiguo Testamento en 2 Timoteo"
},
{
"title": "Un bosquejo de 2 Timoteo"
},
{
"title": "Viejo bosquejo de 2 Timoteo"
},
{
"title": "La transmisión del texto de 2 Timoteo"
},
{
"title": "La aceptación de 2 Timoteo al canon"
},
{
"title": "2 Timoteo 3.10-17"
},
{
"title": "2 Timoteo 1.6-2.13"
},
{
"title": "Bosquejo sintáctico para 2 Timoteo 1.15-18"
},
{
"title": "Notas exegéticas para 2 Timoteo 1.15"
},
{
"title": "El buen ejemplo de Onesiforo (2 Timoteo 1.16-18)"
},
{
"title": "Los personajes mencionados en 2 Timoteo"
},
{
"title": "Referencias a la vida de Timoteo en 2 Timoteo"
},
{
"title": "Los nombres para Dios en 2 Timoteo"
},
{
"title": "La fecha y el lugar de la composición de 2 Timoteo"
},
{
"title": "¿Dónde estaba Timoteo cuando Pablo escribió 2 Timoteo?"
},
{
"title": "El autor de las cartas pastorales"
},
{
"title": "El destinatario de 2 Timoteo"
},
{
"title": "La situación detrás de 2 Timoteo"
},
{
"title": "La sexualidad en el Nuevo Testamento"
},
{
"title": "Video de Palestina desde el aire"
},
{
"title": "La lista completa de los libros apócrifos"
},
{
"title": "Los adversarios de Dios en 1 Juan"
},
{
"title": "Dios Padre en 1 Juan"
},
{
"title": "La escatología en 1 Juan"
},
{
"title": "El Espíritu Santo en 1 Juan"
},
{
"title": "La fe en 1 Juan"
},
{
"title": "La iglesia en 1 Juan"
},
{
"title": "Jesucristo en 1 Juan"
},
{
"title": "Juan y sus colegas en 1 Juan"
},
{
"title": "Nombres para Dios en 1 Juan"
},
{
"title": "El pecado en 1 Juan"
},
{
"title": "La revelación divina en 1 Juan"
},
{
"title": "La aceptación y uso de 1, 2, 3 Juan por la iglesia"
},
{
"title": "La transmisión del texto griego de 1 Juan"
},
{
"title": "Sugerencias para la interpretación de 1 Juan"
},
{
"title": "Los destinatarios de 1, 2, 3 Juan"
},
{
"title": "Las circunstancias y los propósitos de 1, 2, 3 Juan"
},
{
"title": "Identificando la herejía detrás de 1 Juan"
},
{
"title": "Las respuestas que Juan deseaba de los destinatarios de 1 Juan"
},
{
"title": "Paralelos entre 2 Pedro y 1 Pedro"
},
{
"title": "Alusiones al Nuevo Testamento en 2 Pedro"
},
{
"title": "Citas y alusiones al Antiguo Testamento en 2 Pedro"
},
{
"title": "La aceptación de 2 Pedro al canon"
},
{
"title": "El sabor judaico de 2 Pedro"
},
{
"title": "La repetición de palabras y frases favoritas en 2 Pedro"
},
{
"title": "Los personajes mencionados en 2 Pedro"
},
{
"title": "Pares de palabras en 2 Pedro"
},
{
"title": "Citas de las palabras de los adversarios de Pedro en 2 Pedro"
},
{
"title": "Un bosquejo de 2 Pedro"
},
{
"title": "Viejo bosquejo de 2 Pedro"
},
{
"title": "La salvación en 2 Pedro"
},
{
"title": "La revelación divina como la verdad en 2 Pedro"
},
{
"title": "La palabra para ‘promesa’ en 2 Pedro"
},
{
"title": "Las palabras para ‘profeta, profecía’ en 2 Pedro"
},
{
"title": "Nombres para Dios en 2 Pedro"
},
{
"title": "Jesucristo 2 Pedro"
},
{
"title": "El tema del día del Señor en 2 Pedro"
},
{
"title": "Dios Padre en 2 Pedro"
},
{
"title": "La palabra para ‘ser diligente’ en 2 Pedro"
},
{
"title": "Las palabras para ‘destruir’, ‘corrupción’, ‘destruido’ en 2 Pedro"
},
{
"title": "Las palabras para ‘conocer’, ‘conocimiento’, ‘saber’ en 2 Pedro"
},
{
"title": "2 Pedro 1.3-11"
},
{
"title": "2 Pedro 1.12-21"
},
{
"title": "2 Pedro 3.3-18a"
},
{
"title": "Presentaciones de 2 Pedro en SlideShare"
},
{
"title": "2 Pedro S (situación - una presentación en línea)"
},
{
"title": "2 Pedro R (respuesta deseada - una presentación en línea)"
},
{
"title": "2 Pedro M (mensaje y motivación - una presentación en línea)"
},
{
"title": "2 Pedro P (preguntas interpretativas - una presentación en línea)"
},
{
"title": "La fecha y el lugar de redacción de 2 Pedro"
},
{
"title": "Evidencia a favor de Pedro como el autor de 2 Pedro"
},
{
"title": "Objeciones en contra de Pedro como el autor de 2 Pedro"
},
{
"title": "La situación detrás de 2 Pedro"
},
{
"title": "Notas para la aplicación de 2 Pedro"
},
{
"title": "Bibliografía de recursos consultados para 1 Pedro"
},
{
"title": "Presentaciones de 1 Pedro en Slideshare"
},
{
"title": "1 Pedro R (respuesta deseada - una presentación en línea)"
},
{
"title": "1 Pedro S (situación - una presentación en línea)"
},
{
"title": "La aceptación y el uso de 1 Pedro por la iglesia"
},
{
"title": "La transmisión del texto griego de 1 Pedro"
},
{
"title": "La unidad o integridad de 1 Pedro"
},
{
"title": "Paralelos entre 1 Pedro y las palabras de Jesús"
},
{
"title": "Paralelos entre 1 Pedro y Romanos"
},
{
"title": "Citas y alusiones al Antiguo Testamento en 1 Pedro"
},
{
"title": "Paralelos entre 1 Pedro y Santiago"
},
{
"title": "Paralelos entre Hebreos y 1 Pedro"
},
{
"title": "Un bosquejo para 1 Pedro"
},
{
"title": "Viejo bosquejo para 1 Pedro"
},
{
"title": "Quiasmos en 1 Pedro"
},
{
"title": "Personajes mencionados en 1 Pedro"
},
{
"title": "Posibles citas de materiales litúrgicos del primer siglo en 1 Pedro"
},
{
"title": "Figuras en 1 Pedro"
},
{
"title": "Panorama visual de 1 Pedro"
},
{
"title": "El autor de 1 Pedro"
},
{
"title": "El género de 1 Pedro"
},
{
"title": "La situación detrás de 1 Pedro"
},
{
"title": "La fecha y el lugar de redacción de 1 Pedro"
},
{
"title": "Los destinatarios de 1 Pedro"
},
{
"title": "La alabanza y la oración en 1 Pedro"
},
{
"title": "El amor fraternal en 1 Pedro"
},
{
"title": "Ángeles y demonios en 1 Pedro"
},
{
"title": "La carne en 1 Pedro"
},
{
"title": "La crítica del paganismo en 1 Pedro"
},
{
"title": "Lo efímero vs lo duradero en 1 Pedro"
},
{
"title": "El Espíritu Santo en 1 Pedro"
},
{
"title": "La gloria en 1 Pedro"
},
{
"title": "La imitación de Cristo en 1 Pedro"
},
{
"title": "Nombres para Dios en 1 Pedro"
},
{
"title": "La persecución en 1 Pedro"
},
{
"title": "La palabra 'santo' en 1 Pedro"
},
{
"title": "La sumisión y la obediencia en 1 Pedro"
},
{
"title": "La vida en 1 Pedro"
},
{
"title": "La iglesia ante la sociedad en 1 Pedro"
},
{
"title": "La elección en 1 Pedro"
},
{
"title": "La escatología en 1 Pedro"
},
{
"title": "1 Pedro 3.18-4.6"
},
{
"title": "¿Qué significan “muerto en la carne” y “vivificado en espíritu”?"
},
{
"title": "¿El bautismo salva según 1 Pedro 3.18-22?"
},
{
"title": "¿Cuál es el punto principal de Pedro en 1 Pedro 3.18-22?"
},
{
"title": "Una comparación de 1 Pedro 3.18-22 y 4.1-6"
},
{
"title": "¿Quiénes son los espíritus encarcelados? ¿Cuál fue su desobediencia? ¿Qué les predicó? ¿Cuándo les predicó? ¿Relación con 4.6? ¿Relación con 2 Pedro 2.4-5?"
},
{
"title": "1 Pedro 1.13-2.3"
},
{
"title": "1 Pedro 1.1-2"
},
{
"title": "1 Pedro 1.3-12"
},
{
"title": "1 Pedro 1.3-5, bosquejo sintáctico"
},
{
"title": "1 Pedro 5.12-14"
},
{
"title": "Bosquejo sintáctico de 1 Pedro 5.12-14"
},
{
"title": "1 Pedro 5.1-11"
},
{
"title": "1 Pedro 5.1-5a, bosquejo sintáctico"
},
{
"title": "Un bosquejo homilético para 1 Pedro 5.1-4"
},
{
"title": "1 Pedro 5.5b-11, bosquejo sintáctico"
},
{
"title": "Bibliografía de recursos consultados para Hebreos"
},
{
"title": "La aceptación de Hebreos al canon"
},
{
"title": "La integridad de Hebreos 13"
},
{
"title": "Técnicas para transiciones en Hebreos"
},
{
"title": "Candidatos para el autor de Hebreos"
},
{
"title": "La propuesta de Pablo como autor de Hebreos"
},
{
"title": "Hebreos y Pablo"
},
{
"title": "El uso del Antiguo Testamento en Hebreos"
},
{
"title": "Citas y alusiones a los libros apócrifos o deuterocanónicos en Hebreos"
},
{
"title": "Alusiones al Antiguo Testamento en Hebreos"
},
{
"title": "Citas al Antiguo Testamento en Hebreos"
},
{
"title": "Alternación entre exposición y exhortación en Hebreos"
},
{
"title": "Un bosquejo de Hebreos"
},
{
"title": "Las advertencias en Hebreos – estructura quiástica"
},
{
"title": "La fecha y el lugar de la composición de Hebreos"
},
{
"title": "Hebreos y la Iglesia Católica Romana"
},
{
"title": "La situación de los destinatarios de Hebreos"
},
{
"title": "Las circunstancias y propósitos de Hebreos"
},
{
"title": "Referencias a la comunicación oral en Hebreos"
},
{
"title": "Personajes mencionados en Hebreos"
},
{
"title": "Las respuestas que el autor de Hebreos deseaba de sus destinatarios"
},
{
"title": "El tema del sufrimiento en Hebreos"
},
{
"title": "El tema de acercarse a Dios en Hebreos"
},
{
"title": "Las respuestas principales deseadas por el autor de Hebreos"
},
{
"title": "La resurrección en Hebreos"
},
{
"title": "La perfección en Hebreos"
},
{
"title": "El tema de peregrinajes en Hebreos"
},
{
"title": "Jesucristo en Hebreos"
},
{
"title": "La fe en Hebreos"
},
{
"title": "El Espíritu Santo en Hebreos"
},
{
"title": "Dios Padre en Hebreos"
},
{
"title": "Temas no integrados a los índices en Hebreos"
},
{
"title": "La escatología en Hebreos"
},
{
"title": "La salvación en Hebreos"
},
{
"title": "El contraste entre el antiguo pacto y el nuevo pacto en Hebreos"
},
{
"title": "Nombres para Dios en Hebreos"
},
{
"title": "Hebreos 13.18-25"
},
{
"title": "Hebreos 13.1-17"
},
{
"title": "Bosquejo de Hebreos 13.1-17"
},
{
"title": "Hebreos 11.1-40"
},
{
"title": "El tema de la aprobación de Dios en Hebreos 11"
},
{
"title": "El tema de tener esperanza en las promesas o en el futuro en Hebreos 11"
},
{
"title": "La frase \"por la fe\" (Πίστει) en Hebreos 11"
},
{
"title": "El tema de la oposición a las personas de fe en Hebreos 11"
},
{
"title": "El tema de lo visible y lo invisible en Hebreos 11"
},
{
"title": "Hebreos 11 – una tabla"
},
{
"title": "Hebreos 7.1-10"
},
{
"title": "El argumento de Hebreos acerca de Melquisedec"
},
{
"title": "Hebreos 6.1-12"
},
{
"title": "¿Cómo funciona 6.4-6 en la carta a los Hebreos?"
},
{
"title": "¿Qué significa “crucificando de nuevo…al Hijo de Dios”?"
},
{
"title": "¿Qué significan las cláusulas en Hebreos 6.4-5? ¿Eran estas personas cristianos verdaderos o no?"
},
{
"title": "¿Qué exactamente es imposible para las personas que han recaído en Hebreos 6?"
},
{
"title": "¿Qué quiere decir “recayeron” en Hebreos 6.6?"
},
{
"title": "Hebreos 6.4-6: Seis opciones interpretativas"
},
{
"title": "Introducción a Hebreos 6.4-6"
},
{
"title": "Hebreos 5.1-10"
},
{
"title": "Los clamores y lágrimas de Jesús en Hebreos 5.7"
},
{
"title": "Hebreos 2.5-18"
},
{
"title": "Paralelismo y quiasmo en Hebreos 2.14-15"
},
{
"title": "Hebreos 1.5-14"
},
{
"title": "Hebreos 1.5-14, una tabla"
},
{
"title": "Hebreos 1.1-4"
},
{
"title": "Un bosquejo de Tito"
},
{
"title": "La aceptación de Tito al canon"
},
{
"title": "La transmisión del texto griego de Tito"
},
{
"title": "Bibliografía de recursos consultados para Tito"
},
{
"title": "Citas y alusiones al Antiguo Testamento en Tito"
},
{
"title": "Tito 3.12-15"
},
{
"title": "Tito 3.3-7"
},
{
"title": "Tito 2.14, uso del AT"
},
{
"title": "Tito 2.11-14"
},
{
"title": "Tito 1.10-16"
},
{
"title": "Tito 1.1-4"
},
{
"title": "Figuras usadas en Tito"
},
{
"title": "Personajes mencionados en Tito"
},
{
"title": "Las virtues seculares en Tito"
},
{
"title": "Características de los adversarios en Tito"
},
{
"title": "Las circunstancias y los propósitos detrás de la carta de Pablo a Tito"
},
{
"title": "Temas relacionados con la autoridad en Tito"
},
{
"title": "El tema de la conducta cristiana ante la sociedad en Tito"
},
{
"title": "Descripciones de la doctrina cristiana en Tito"
},
{
"title": "Las Escrituras: sinónimos para el mensaje apostólico en Tito"
},
{
"title": "Motivos evangelísticos en Tito 2"
},
{
"title": "La fe y la incredulidad en Tito"
},
{
"title": "La gracia de Dios en Tito"
},
{
"title": "Verbos acerca del ministerio en Tito"
},
{
"title": "Nombres para Dios en Tito"
},
{
"title": "La oposición de los inconversos en Tito"
},
{
"title": "El pecado en Tito"
},
{
"title": "Temas teológicos en Tito"
},
{
"title": "La relación entre los nombres Jacobo y Santiago"
},
{
"title": "Lo que sabemos acerca de Jacobo"
},
{
"title": "Argumentos acerca del autor de Santiago"
},
{
"title": "Bibliografía de recursos consultados para Santiago"
},
{
"title": "Santiago 2.14-26 y las cartas de Pablo"
},
{
"title": "Santiago y el Sermón del Monte"
},
{
"title": "Santiago y la literatura sapiencial"
},
{
"title": "El uso del Antiguo Testamento en Santiago"
},
{
"title": "Un bosquejo de Santiago"
},
{
"title": "Aspectos de la estructura de Santiago capítulo 1"
},
{
"title": "La fecha y el lugar de la composición de Santiago"
},
{
"title": "Asuntos textuales en Santiago"
},
{
"title": "La aceptación de Santiago al canon, y la historia de su interpretación"
},
{
"title": "Presentaciones acerca de Santiago en SlideShare"
},
{
"title": "Santiago P (preguntas interpretativas - una presentación en línea)"
},
{
"title": "Santiago R (respuesta deseada - una presentación en línea)"
},
{
"title": "Santiago S (situación - una presentación en línea)"
},
{
"title": "La situación histórica detrás de Santiago"
},
{
"title": "La situación en las iglesias de Santiago"
},
{
"title": "Las respuestas que Jacobo esperaba de los destinatarios originales de Santiago"
},
{
"title": "Santiago 3.17-18 y las cuatro respuestas principales de la carta"
},
{
"title": "Las bases teológicas de Santiago"
},
{
"title": "La relación entre creer, saber, oir, hablar y hacer en Santiago"
},
{
"title": "La cristología en Santiago"
},
{
"title": "El diablo, los demonios en Santiago"
},
{
"title": "Dios Padre en Santiago"
},
{
"title": "Divisiones y facciones en Santiago"
},
{
"title": "El dominio propio en Santiago"
},
{
"title": "El engaño en Santiago"
},
{
"title": "Escatología en Santiago"
},
{
"title": "La iglesia en Santiago"
},
{
"title": "La integridad en Santiago"
},
{
"title": "La ley de Dios en Santiago"
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{
"title": "Nombres para Dios en Santiago"
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{
"title": "El pecado y la tentación en Santiago"
},
{
"title": "La perfección en Santiago"
},
{
"title": "Las riquezas en Santiago"
},
{
"title": "La sabiduría en Santiago"
},
{
"title": "La salvación en Santiago"
},
{
"title": "Ritmo y rima en Santiago"
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{
"title": "Preguntas retóricas en Santiago"
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{
"title": "Preguntas rápidamente contestadas en Santiago"
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{
"title": "Personajes mencionados en Santiago"
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{
"title": "Listas de virtudes en Santiago"
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{
"title": "La invención de nuevas palabras en Santiago"
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{
"title": "La diatriba en Santiago"
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{
"title": "Conexiones verbales en Santiago"
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{
"title": "Amonestaciones en Santiago"
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{
"title": "La aliteración en Santiago"
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{
"title": "Figuras usadas en Santiago"
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{
"title": "Santiago 2.1-9"
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{
"title": "Santiago 2.10-13"
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{
"title": "Santiago 2.14-26"
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{
"title": "Bosquejo sintáctico de Santiago 2.14-26"
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{
"title": "Santiago 3.1-2a"
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{
"title": "Santiago 3.2b-12"
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"title": "La estructura de Santiago 3.1-12"
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{
"title": "Santiago 3.13-18"
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{
"title": "Santiago 4.1-3"
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{
"title": "Santiago 4.4-5"
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{
"title": "Santiago 4.6-10"
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{
"title": "Paralelos entre Santiago 3.13-18 y 4.1-11"
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{
"title": "La supuesta cita bíblica en Santiago 4.5"
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{
"title": "Santiago 4.13-16"
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{
"title": "La estructura de Santiago 4.13-17"
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{
"title": "Santiago 5.1-6"
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{
"title": "Santiago 5.13-16"
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{
"title": "Diapositiva de Santiago 5.13-16"
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{
"title": "Ungir con aceite en Santiago 5.14"
},
{
"title": "El género de los Evangelios"
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{
"title": "El Problema Sinóptico"
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{
"title": "La armonización de los Evangelios"
},
{
"title": "La predicación de los Evangelios"
},
{
"title": "Los acercamientos críticos a los Evangelios"
},
{
"title": "Los énfasis de cada Evangelio"
},
{
"title": "La ascensión de Jesucristo"
},
{
"title": "La familia de Jesucristo"
},
{
"title": "La naturaleza humana de Jesucristo"
},
{
"title": "La sepultura de Jesucristo"
},
{
"title": "La resurrección de Jesucristo (Evangelios)"
},
{
"title": "El nacimiento y juventud de Jesucristo"
},
{
"title": "La tentación de Jesucristo"
},
{
"title": "Las mujeres en la vida de Jesucristo"
},
{
"title": "La entrada triunfal y la “purificación” del templo"
},
{
"title": "El bautismo de Jesucristo"
},
{
"title": "Los milagros de Jesucristo"
},
{
"title": "La transfiguración de Jesucristo"
},
{
"title": "Los discípulos de Jesucristo, el discipulado"
},
{
"title": "La primera Santa Cena"
},
{
"title": "La oración de Jesucristo en Getsemaní"
},
{
"title": "Los enemigos de Jesucristo, su arresto, y los juicios contra él"
},
{
"title": "La pasión y muerte de Jesucristo"
},
{
"title": "El Judaísmo: la ley en los Evangelios"
},
{
"title": "El Judaísmo: el ayuno en los Evangelios"
},
{
"title": "El Espíritu Santo en los Evangelios"
},
{
"title": "El Judaismo: el sábado / día de reposo en los Evangelios"
},
{
"title": "Escatología: el reino de Dios en los Evangelios"
},
{
"title": "Escatología: el día del Señor en los Evangelios"
},
{
"title": "El perdón de los pecados en los Evangelios"
},
{
"title": "El nuevo nacimiento en los Evangelios"
},
{
"title": "Escatología: el estado eterno de los inconversos en los Evangelios"
},
{
"title": "Escatología: el estado eterno de los discípulos en los Evangelios"
},
{
"title": "La identidad de Jesús"
},
{
"title": "Dios en los Evangelios"
},
{
"title": "Las parábolas de Jesús"
},
{
"title": "El estilo pedagógico de Jesús"
},
{
"title": "La lista completa de las preguntas que Jesús hizo"
},
{
"title": "Lista completa de las parábolas de Jesús"
},
{
"title": "El amor en los Evangelios"
},
{
"title": "El juicio humano en los Evangelios"
},
{
"title": "La Gran Comisión / las misiones en los Evangelios"
},
{
"title": "La sexualidad y el matrimonio en los Evangelios"
},
{
"title": "Los marginados en los Evangelios"
},
{
"title": "La relación entre Judíos y Gentiles en los Evangelios"
},
{
"title": "El dinero en los Evangelios"
},
{
"title": "La oración en los Evangelios"
},
{
"title": "Davies y Allison acerca de los destinatarios de Mateo"
},
{
"title": "Los propósitos de Mateo"
},
{
"title": "Citas directas al Antiguo Testamento en Mateo"
},
{
"title": "Alusiones al Antiguo Testamento en Mateo"
},
{
"title": "Alusiones a los libros apócrifos en Mateo"
},
{
"title": "Cómo Mateo adapta el Evangelio de Marcos"
},
{
"title": "Inclusio en Mateo 1, 2, 4 y Mateo 28"
},
{
"title": "El número siete en Mateo"
},
{
"title": "El número tres en Mateo"
},
{
"title": "El desarrollo literario de los personajes en Mateo"
},
{
"title": "Los líderes de los judíos en Mateo"
},
{
"title": "Quiasmo en Mateo 4.17-11.1"
},
{
"title": "Quiasmo en Mateo 12.1-45"
},
{
"title": "Quiasmo en Mateo 13.1-52"
},
{
"title": "Quiasmo en Mateo 21.1-26.1"
},
{
"title": "La adoración de Jesús en Mateo"
},
{
"title": "La autoridad de Jesús en Mateo"
},
{
"title": "La iglesia en Mateo"
},
{
"title": "La misericordia y el perdón en Mateo"
},
{
"title": "La presencia de Dios en Mateo"
},
{
"title": "Pruebas en Mateo"
},
{
"title": "Los terremotos en Mateo"
},
{
"title": "Lo escondido y lo revelado en Mateo"
},
{
"title": "12 citas del cumplimiento de las Escrituras"
},
{
"title": "Títulos para Jesús en Mateo"
},
{
"title": "Palabras y frases repetidas en Mateo"
},
{
"title": "Los que se han desviado o han sido engañados en Mateo"
},
{
"title": "Paralelos entre la misión de Jesús y la misión de sus discípulos en Mateo"
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{
"title": "Jesús como modelo para sus discípulos"
},
{
"title": "Judíos y Gentiles en Mateo"
},
{
"title": "Mateo 1.1-17"
},
{
"title": "Tabla: Las genealogías de Mateo, Lucas y el AT"
},
{
"title": "Las mujeres en la genealogía de Mateo"
},
{
"title": "Las generaciones de la genealogía de Mateo"
},
{
"title": "Las genealogías de Mateo y Lucas, y el problema de las discrepancias y omisiones"
},
{
"title": "Mateo 5.13-16"
},
{
"title": "Mateo 5.13"
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{
"title": "Mateo 6.9-13"
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{
"title": "Mateo 6.19-24"
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{
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{
"title": "Mateo 6.25-34"
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{
"title": "Mateo 13.24-30"
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{
"title": "Mateo 13.36-43"
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{
"title": "Mateo 20.1-16"
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{
"title": "Mateo 22.1-14"
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{
"title": "Oraciones griegas en Mateo"
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{
"title": "Las formas en que Lucas adapta el Evangelio de Marcos"
},
{
"title": "Viejo bosquejo de Lucas"
},
{
"title": "El tema de canciones y gozo en Lucas"
},
{
"title": "La comida en Lucas"
},
{
"title": "El cumplimiento de la Palabra de Dios en Lucas"
},
{
"title": "El Espíritu Santo en Lucas"
},
{
"title": "Las personas marginadas en Lucas"
},
{
"title": "Los nombres para Dios en Lucas"
},
{
"title": "El perdón de los pecados en Lucas"
},
{
"title": "El plan de Dios en Lucas"
},
{
"title": "Advertencias contra las riquezas en Lucas"
},
{
"title": "El tema de la cristología en Lucas"
},
{
"title": "Misceláneos temas en Lucas"
},
{
"title": "El tema de Judíos y Gentiles en Lucas-Hechos"
},
{
"title": "Lucas 15.1-7"
},
{
"title": "Dos maneras de entender la estructura de Lucas 15.3-7"
},
{
"title": "Lucas 16.19-31"
},
{
"title": "Bibliografía en español para el Evangelio de Juan"
},
{
"title": "Bibliografía de recursos consultados para Juan"
},
{
"title": "La fecha y el lugar de redacción de Juan"
},
{
"title": "¿Fue Lázaro 'el discípulo amado' del Evangelio de Juan?"
},
{
"title": "El discípulo amado en el Evangelio de Juan"
},
{
"title": "La aceptación de Juan al canon"
},
{
"title": "Citas y alusiones al Antiguo Testamento y los libros apócrifos en Juan"
},
{
"title": "Contrastes entre el Evangelio de Juan y los Evangelios Sinópticos"
},
{
"title": "Juan 1 y Éxodo 33-34"
},
{
"title": "Juan y Génesis 1-2"
},
{
"title": "Los propósitos de Juan"
},
{
"title": "Oraciones griegas en Juan"
},
{
"title": "Juan 1.1-18"
},
{
"title": "Bosquejo de Juan 1.1-18"
},
{
"title": "Juan 21.1-14"
},
{
"title": "¿Cuál es el significado de los 153 peces en Juan 21.11?"
},
{
"title": "Bosquejo del Evangelio de Juan"
},
{
"title": "Paralelos entre Juan 5 y Juan 9"
},
{
"title": "El progreso teológico en el Evangelio de Juan"
},
{
"title": "Las acusaciones contra Jesús en Juan"
},
{
"title": "Referencias en el Evangelio de Juan a cosas que los discípulos entenderán después"
},
{
"title": "La cristología del Evangelio de Juan"
},
{
"title": "La frase 'el que me envió' en Juan"
},
{
"title": "Los dichos 'Yo soy' en el Evangelio de Juan"
},
{
"title": "Propuesto quiasmo en Juan 5.19-30"
},
{
"title": "El presente histórico en Juan"
},
{
"title": "Bienaventuranzas en el Evangelio de Juan"
},
{
"title": "La caracterización de los personajes en Juan"
},
{
"title": "Los diálogos en Juan"
},
{
"title": "La geografía del Evangelio de Juan"
},
{
"title": "Hebraísmos en Juan"
},
{
"title": "Inclusios en Juan"
},
{
"title": "La ironía en Juan"
},
{
"title": "Pares de afirmaciones positivas y negativas en Juan"
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{
"title": "Paralelismo semítico en Juan"
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{
"title": "Malentendidos en Juan"
},
{
"title": "Aclaraciones entre paréntesis en el Evangelio de Juan"
},
{
"title": "Los discursos principales de Jesús en Juan"
},
{
"title": "Contrastes en Juan"
},
{
"title": "Las cartas de Pablo"
},
{
"title": "El orden cronológico de las cartas de Pablo"
},
{
"title": "Las secciones de 'acciones de gracias' en las cartas de Pablo"
},
{
"title": "Elementos en las conclusiones de las cartas de Pablo"
},
{
"title": "Doxologías en Pablo"
},
{
"title": "Expresiones de confianza en Pablo"
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{
"title": "Listas de virtudes y listas de vicios en Pablo"
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{
"title": "Oraciones en Pablo"
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{
"title": "Palabras fieles en Pablo"
},
{
"title": "Paranesis (exhortaciones, órdenes) en Pablo"
},
{
"title": "Parusias apostólicas en Pablo"
},
{
"title": "Preguntas en Pablo"
},
{
"title": "Reportes autobiográficos en Pablo"
},
{
"title": "Técnicas de transición en Pablo"
},
{
"title": "Bibliografía de recursos consultados"
},
{
"title": "Una descripción del apostol Pablo"
},
{
"title": "Gálatas 1.11-2.21"
},
{
"title": "Romanos 9.30-10.21"
},
{
"title": "Hechos 9.1-19"
},
{
"title": "2 Corintios 1.1-2"
},
{
"title": "El contenido del Evangelio de Mateo"
},
{
"title": "El estudio del Evangelio de Mateo"
},
{
"title": "El contenido del Evangelio de Marcos"
},
{
"title": "El estudio del Evangelio de Marcos"
},
{
"title": "El contenido del Evangelio de Lucas"
},
{
"title": "El estudio del Evangelio de Lucas"
},
{
"title": "El contenido del Evangelio de Juan"
},
{
"title": "El estudio del Evangelio de Juan"
},
{
"title": "El contenido del libro de Hechos"
},
{
"title": "El estudio del libro de Hechos"
},
{
"title": "El contenido del libro de Apocalipsis"
},
{
"title": "El estudio del libro de Apocalipsis"
},
{
"title": "El contenido de Gálatas"
},
{
"title": "El estudio de Gálatas"
},
{
"title": "El estudio de Efesios"
},
{
"title": "El contenido de Filemón"
},
{
"title": "El estudio de Filemón"
},
{
"title": "El contenido de Filipenses"
},
{
"title": "El estudio de Filipenses"
},
{
"title": "El contenido de Colosenses"
},
{
"title": "El estudio de Colosenses"
},
{
"title": "El contenido de Tito"
},
{
"title": "El estudio de Tito"
},
{
"title": "El contenido de 2 Timoteo"
},
{
"title": "El estudio de 2 Timoteo"
},
{
"title": "El contenido de 1 Timoteo"
},
{
"title": "El estudio de 1 Timoteo"
},
{
"title": "El contenido de 2 Tesalonicenses"
},
{
"title": "El estudio de 2 Tesalonicenses"
},
{
"title": "Momentos claves del período intertestamentario"
},
{
"title": "El impacto del Cristianismo en el mundo antiguo"
},
{
"title": "El órden de los libros del Antiguo Testamento según el Texto Masorético"
},
{
"title": "Los rivales del Cristianismo en el tiempo apostólico"
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{
"title": "Los factores que contribuyeron al crecimiento del Cristianismo"
},
{
"title": "El contenido de 1 Juan"
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{
"title": "El estudio de 1 Juan"
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"title": "El contenido de 3 Juan"
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{
"title": "El estudio de 3 Juan"
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{
"title": "El estudio de 2 Juan"
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{
"title": "El contenido de 2 Juan"
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{
"title": "La escucha"
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{
"title": "Compasión y empatía"
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{
"title": "Los propósitos explícitos de 1 Juan"
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{
"title": "El contenido de 2 Pedro"
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{
"title": "El estudio de 2 Pedro"
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"title": "2 Pedro 1.1-2"
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{
"title": "TACOS - los cinco puntos de la fe reformada"
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{
"title": "El Espíritu Santo en 2 Corintios"
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{
"title": "2 Corintios 13.11-14"
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{
"title": "La estructura de 1 Juan 3.4-10"
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{
"title": "Clases de oraciones en 1 Juan"
},
{
"title": "La cruz de Jesucristo en Gálatas"
},
{
"title": "Ángeles y demonios en Gálatas"
},
{
"title": "Otro bosquejo de 2 Pedro"
},
{
"title": "1 Corintios 7.1-40"
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{
"title": "Bosquejo de 1 Corintios 7.1-40"
},
{
"title": "Acerca de la posibilidad de libros pseudepígrafos en el Nuevo Testamento"
},
{
"title": "Dios en 1 Pedro"
},
{
"title": "Dos otras teorías radicales acerca de la autoría de Apocalipsis"
},
{
"title": "Cuatro conclusiones acerca de la autoría de Apocalipsis"
},
{
"title": "El doble propósito de la vida"
},
{
"title": "La respuesta que Juan desea de Gayo"
},
{
"title": "El mensaje de Juan para motivara Gayo a la respuesta deseada"
},
{
"title": "Nuestra reputación - ¿importa lo qué piensa la gente de nosotros? (una presentación en línea)"
},
{
"title": "Salmo 1"
},
{
"title": "Navegación"
},
{
"title": "El tema de ver en Génesis"
},
{
"title": "El tema de ordenar y llenar en Génesis"
},
{
"title": "Los temas y la teología de Génesis"
},
{
"title": "Bienvenido"
},
{
"title": "Instrucciones adicionales"
},
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"title": "Nuevos recursos"
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una biblioteca de materiales cristianos gratuitos
[[Recursos]][[Giffmex|http://www.giffmex.org]] [[2014]]
$:/core/ui/MoreSideBar/Tags
$:/core/ui/MoreSideBar/System
# [[$:/aa/giffmex/StyleSheet]]
# [[$:/config/AnimationDuration]]
# [[$:/DefaultTiddlers]]
# [[$:/favicon.ico]]
# [[$:/HistoryList]]
# [[$:/isEncrypted]]
# [[$:/NewFieldName]]
# [[$:/NewTagName]]
# [[$:/ShowEditPreview]]
# [[$:/state/tab/moresidebar-{1461221948}]]
# [[$:/state/tab/sidebar-{1743827719}]]
# [[$:/status/UserName]]
# [[$:/StoryList]]
# [[$:/temp/advancedsearch]]
# [[$:/temp/search]]
# [[$:/theme]]
# [[$:/view]]
# [[1 Corintios]]
# [[1 Corintios 7.1-40]]
# [[1 Juan]]
# [[1 Juan 3.11-18]]
# [[1 Juan 3.4-10]]
# [[1 Juan 5.16-17]]
# [[1 Juan M (mensaje y motivación - una presentación en línea)]]
# [[1 Juan P (preguntas interpretativas - una presentación en línea)]]
# [[1 Juan R (respuesta deseada - una presentación en línea)]]
# [[1 Juan S (situación - una presentación en línea)]]
# [[1 Pedro]]
# [[1 Pedro 1.1-2]]
# [[1 Pedro 1.13-2.3]]
# [[1 Pedro 1.3-12]]
# [[1 Pedro 1.3-5, bosquejo sintáctico]]
# [[1 Pedro 3.18-4.6]]
# [[1 Pedro 5.1-11]]
# [[1 Pedro 5.1-5a, bosquejo sintáctico]]
# [[1 Pedro 5.12-14]]
# [[1 Pedro 5.5b-11, bosquejo sintáctico]]
# [[1 Pedro R (respuesta deseada - una presentación en línea)]]
# [[1 Pedro S (situación - una presentación en línea)]]
# [[1 Tesalonicenses]]
# [[1 Tesalonicenses 1.1]]
# [[1 Tesalonicenses 1.2-10]]
# [[1 Tesalonicenses 2.1-16]]
# [[1 Tesalonicenses 2.17-3.10]]
# [[1 Tesalonicenses 3.11-13]]
# [[1 Tesalonicenses 4.1-12]]
# [[1 Tesalonicenses 4.13-18]]
# [[1 Tesalonicenses 5.1-11]]
# [[1 Tesalonicenses 5.12-22]]
# [[1 Tesalonicenses 5.23-28]]
# [[1 Timoteo]]
# [[1 Timoteo 2.9-15]]
# [[1 Timoteo 6.20-21]]
# [[1 Timoteo 6.3-19]]
# [[1-2 Crónicas]]
# [[1-2 Reyes]]
# [[1-2 Samuel]]
# [[1. Introducción a la lógica]]
# [[14 cosas encontradas al principio y al fin de Apocalipsis]]
# [[18 observaciones acerca de la estructura de Apocalipsis]]
# [[2 Corintios]]
# [[2 Corintios 1.1-2]]
# [[2 Corintios 13.11-14]]
# [[2 Juan]]
# [[2 Juan SRMP (una presentación en línea)]]
# [[2 Pedro]]
# [[2 Pedro 1.1-2]]
# [[2 Pedro 1.12-21]]
# [[2 Pedro 1.3-11]]
# [[2 Pedro 3.3-18a]]
# [[2 Pedro M (mensaje y motivación - una presentación en línea)]]
# [[2 Pedro P (preguntas interpretativas - una presentación en línea)]]
# [[2 Pedro R (respuesta deseada - una presentación en línea)]]
# [[2 Pedro S (situación - una presentación en línea)]]
# [[2 Tesalonicenses]]
# [[2 Tesalonicenses 2.1-12]]
# [[2 Timoteo]]
# [[2 Timoteo 1.6-2.13]]
# [[2 Timoteo 3.10-17]]
# [[2. La estructura básica de los silogismos]]
# [[3 Juan]]
# [[3 Juan SRMP (una presentación en línea)]]
# [[3. La calidad y cantidad de las proposiciones]]
# [[36 tips para sacar más de la Biblia (una presentación en línea)]]
# [[4. La distribución de términos]]
# [[5. Las reglas de los silogismos]]
# [[6. Las falacias formales]]
# [[7. Las falacias informales]]
# [[8. Los usos de la lógica en el ministerio]]
# [[9. Pasos para evaluar los argumentos con la lógica]]
# [[A - Agarrados por Dios sin condiciones]]
# [[Abdías]]
# [[Acción de gracias en el Antiguo Testamento]]
# [[Acción social]]
# [[Acerca de la posibilidad de libros pseudepígrafos en el Nuevo Testamento]]
# [[Acerca de los comentarios]]
# [[Aclaraciones entre paréntesis en el Evangelio de Juan]]
# [[Actitudes, virtudes, valores]]
# [[Advertencias contra las riquezas en Lucas]]
# [[Afirmaciones falsas de otros en 1 Juan]]
# [[Alternación entre cielo y tierra en Apocalipsis]]
# [[Alternación entre exposición y exhortación en Hebreos]]
# [[Alusiones a los libros apócrifos en Romanos]]
# [[Alusiones al Antiguo Testamento en 2 Tesalonicenses]]
# [[Alusiones al Antiguo Testamento en Hebreos]]
# [[Alusiones al Antiguo Testamento en Marcos]]
# [[Alusiones al Antiguo Testamento en Romanos]]
# [[Alusiones al Antiguo Testamento y los libros apócrifos en Judas]]
# [[Alusiones al Nuevo Testamento en 2 Pedro]]
# [[Amistad]]
# [[Amonestaciones en Santiago]]
# [[Amor]]
# [[Amós]]
# [[Angeles en el Antiguo Testamento]]
# [[Angeles y demonios en Pablo]]
# [[Angelología]]
# [[Antiguo Testamento (el estudio de)]]
# [[Antiguo Testamento (intro)]]
# [[Antiguo Testamento (teología)]]
# [[Antiguo Testamento (trasfondo)]]
# [[Antropología (fil)]]
# [[Antropología (teol)]]
# [[Apocalipsis]]
# [[Apocalipsis 1.1-8]]
# [[Apocalipsis 1.9-20]]
# [[Apocalipsis 11.1-19]]
# [[Apocalipsis 12.1-17]]
# [[Apocalipsis 14.1-20]]
# [[Apocalipsis 17.1-18]]
# [[Apocalipsis 18.1-24]]
# [[Apocalipsis 2-3, notas generales]]
# [[Apocalipsis 2.1-7]]
# [[Apocalipsis 2.12-17]]
# [[Apocalipsis 2.18-29]]
# [[Apocalipsis 2.8-11]]
# [[Apocalipsis 20.1-15]]
# [[Apocalipsis 21.1-22.5]]
# [[Apocalipsis 22.6-21]]
# [[Apocalipsis 3.1-6]]
# [[Apocalipsis 3.14-22]]
# [[Apocalipsis 3.7-13]]
# [[Apocalipsis 4.1-11]]
# [[Apocalipsis 5.1-14]]
# [[Apologética]]
# [[Apoyo para Romo como el lugar de la composición de Marcos]]
# [[Argumentos a favor de Pablo como autor de Efesios]]
# [[Argumentos a favor del amilenialismo / en contra del premilenialismo]]
# [[Argumentos acerca de la fecha del Evangelio de Marcos]]
# [[Argumentos acerca de la resurrección de Jesucristo]]
# [[Argumentos acerca del autor de Santiago]]
# [[Argumentos contra la posición que el yo es inconverso]]
# [[Aspectos de la estructura de Santiago capítulo 1]]
# [[Aspectos introductorios de Ester]]
# [[Aspectos teóricos acerca de la educación]]
# [[Asuntos introductorios para Jonás]]
# [[Asuntos introductorios para Lamentaciones]]
# [[Asuntos textuales en Hechos]]
# [[Asuntos textuales en Santiago]]
# [[Auto-estima]]
# [[Auto-examen para Filemón]]
# [[Autoestima, auto-concepto]]
# [[Bendiciones bíblicas para el uso en la liturgia]]
# [[Bibliografía de libros consultados sobre Habacuc]]
# [[Bibliografía de recursos consultados]]
# [[Bibliografía de recursos consultados para 1 Corintios]]
# [[Bibliografía de recursos consultados para 1 Juan]]
# [[Bibliografía de recursos consultados para 1 Pedro]]
# [[Bibliografía de recursos consultados para 2 Corintios]]
# [[Bibliografía de recursos consultados para 2 Juan]]
# [[Bibliografía de recursos consultados para 2 Timoteo]]
# [[Bibliografía de recursos consultados para 3 Juan]]
# [[Bibliografía de recursos consultados para Apocalipsis]]
# [[Bibliografía de recursos consultados para Filemón]]
# [[Bibliografía de recursos consultados para Hebreos]]
# [[Bibliografía de recursos consultados para Juan]]
# [[Bibliografía de recursos consultados para Judas]]
# [[Bibliografía de recursos consultados para Lamentaciones]]
# [[Bibliografía de recursos consultados para Marcos]]
# [[Bibliografía de recursos consultados para Romanos]]
# [[Bibliografía de recursos consultados para Santiago]]
# [[Bibliografía de recursos consultados para Tito]]
# [[Bibliografía de recursos en español para 1, 2 y 3 Juan]]
# [[Bibliografía en español para el Evangelio de Juan]]
# [[Bibliografía en español para Gálatas]]
# [[Bienaventuranzas en Apocalipsis]]
# [[Bienaventuranzas en el Evangelio de Juan]]
# [[Bienvenido]]
# [[Bondad y misericordia]]
# [[Bosquejo de 1 Corintios 7.1-40]]
# [[Bosquejo de Amós 1.3-2.16]]
# [[Bosquejo de Amós 2.6-16]]
# [[Bosquejo de Amós 7.1-8.2]]
# [[Bosquejo de Amós 7.10-17]]
# [[Bosquejo de Amós 8.3-14]]
# [[Bosquejo de Amós 9.1-15]]
# [[Bosquejo de Apocalipsis 3.1-6]]
# [[Bosquejo de Apocalipsis 3.7-13]]
# [[Bosquejo de Habacuc 2.2-19]]
# [[Bosquejo de Hebreos 13.1-17]]
# [[Bosquejo de Juan 1.1-18]]
# [[Bosquejo del Evangelio de Juan]]
# [[Bosquejo homilético para Judas 17-25]]
# [[Bosquejo Homilético para Romanos 6]]
# [[Bosquejo no terminado de 1-2 Crónicas]]
# [[Bosquejo no terminado de 1-2 Reyes]]
# [[Bosquejo no terminado de 1-2 Samuel]]
# [[Bosquejo para el libro de Daniel]]
# [[Bosquejo sintáctico de 1 Pedro 5.12-14]]
# [[Bosquejo sintáctico de Santiago 2.14-26]]
# [[Bosquejo sintáctico para 2 Timoteo 1.15-18]]
# [[Bosquejo sintáctico para Judas 24-25]]
# [[C - Cubiertos personalmente por la obra de Cristo]]
# [[Candidatos para el autor de Hebreos]]
# [[Cantares]]
# [[Características de los adversarios en Tito]]
# [[Características de los discursos de Hechos]]
# [[Catálogos de aflicciones en Pablo]]
# [[Cinco cosas (aparte de la persecución) que amenazaban a las iglesias de Juan]]
# [[Cinco cosas acerca de Roma aparte de la persecución y el culto imperial que Apocalipsis critica]]
# [[Cinco cosas el libro de Apocalipsis dice acerca de su autor]]
# [[Cinco cosas que Apocalipsis nos dice acerca de la persecución que Juan y sus lectores experimentaron]]
# [[Cinco debilidades comunes en comentarios bíblicos (Fee)]]
# [[Cinco declaraciones positivas acerca de Dios en Malaquías]]
# [[Cinco evidencias para la divinidad de Cristo en Apocalipsis]]
# [[Cinco versículos en Apocalipsis 1.9-20 que aluden al Antiguo Testamento]]
# [[Citas]]
# [[Citas acerca de la educación]]
# [[Citas acerca de la liturgia]]
# [[Citas acerca de los medios de comunicación]]
# [[Citas acerca del amor]]
# [[Citas acerca del Espíritu Santo]]
# [[Citas al Antiguo Testamento en Hebreos]]
# [[Citas al Antiguo Testamento en Marcos]]
# [[Citas de las palabras de los adversarios de Pedro en 2 Pedro]]
# [[Citas del Antiguo Testamento en Romanos]]
# [[Citas generales acerca de las relaciones interpersonales]]
# [[Citas y alusiones a las enseñanzas de Jesús en Pablo]]
# [[Citas y alusiones a los libros apócrifos o deuterocanónicos en Hebreos]]
# [[Citas y alusiones al Antiguo Testamento]]
# [[Citas y alusiones al Antiguo Testamento en 1 Pedro]]
# [[Citas y alusiones al Antiguo Testamento en 1 Tesalonicenses]]
# [[Citas y alusiones al Antiguo Testamento en 2 Corintios]]
# [[Citas y alusiones al Antiguo Testamento en 2 Pedro]]
# [[Citas y alusiones al Antiguo Testamento en 2 Timoteo]]
# [[Citas y alusiones al Antiguo Testamento en Filipenses]]
# [[Citas y alusiones al Antiguo Testamento en Gálatas]]
# [[Citas y alusiones al Antiguo Testamento en Hechos]]
# [[Citas y alusiones al Antiguo Testamento en Tito]]
# [[Citas y alusiones al Antiguo Testamento y los libros apócrifos en Juan]]
# [[Citas y alusiones al AT en 1 Timoteo]]
# [[Citas y alusiones en Colosenses al Antiguo Testamento]]
# [[Clases de oraciones en 1 Juan]]
# [[Colección de profecías misceláneas (Ezequiel 33-39)]]
# [[Colores en Apocalipsis]]
# [[Colosenses]]
# [[Colosenses 1.24-2.5]]
# [[Colosenses 1.3-12]]
# [[Comparación de 1 Tesalonicenses 4.13-18 y 5.1-11]]
# [[Comparación de Jezabel en Apocalipsis 2 y la mujer en Apocalipsis 12]]
# [[Comparación de Romanos 1.1-15 y Romanos 15.14-32]]
# [[Compasión y empatía]]
# [[Conclusiones en cuanto al milenio]]
# [[Conexiones entre Colosenses y Filemón]]
# [[Conexiones entre diferentes secciones de Marcos]]
# [[Conexiones verbales en Santiago]]
# [[Conflictos entre hermanos en Génesis]]
# [[Consejería pastoral]]
# [[Consejos para escribir]]
# [[Consejos para estudiar]]
# [[Contrastes en 1 Juan]]
# [[Contrastes en Juan]]
# [[Contrastes entre el Evangelio de Juan y los Evangelios Sinópticos]]
# [[Cosmovisiones]]
# [[Cristo, la preexistencia de, en Pablo]]
# [[Cristología]]
# [[Cronología de la vida de Pablo]]
# [[Cuando nada doy]]
# [[Cuatro argumentos para conectar Apocalipsis 1.9-12a con 1.12b-20 y no con 1.1-8]]
# [[Cuatro conclusiones acerca de la autoría de Apocalipsis]]
# [[Cuatro factores que dan urgencia al evangelismo]]
# [[Cuatro maneras en que Apocalipsis es como una carta]]
# [[Cuatro maneras en que el número siete aparece en Apocalipsis]]
# [[Cuatro problemas en 1 Corintios 1-6]]
# [[Cuatro versículos en Apocalipsis 2.12-17 que aluden al Antiguo Testamento]]
# [[Cuerpo y salud]]
# [[Cumplidos en 2 Tesalonicenses]]
# [[Daniel]]
# [[Daniel en el contexto del canon bíblico]]
# [[Datos acerca del dinero, los pobres, y los ricos y en el libro de Hechos]]
# [[Datos acerca del Espíritu Santo en Hechos]]
# [[Datos no integrados para la literatura del AT]]
# [[Datos no terminados para Lucas]]
# [[Definición del género 'apocalípsis']]
# [[Descripciones de la doctrina cristiana en Tito]]
# [[Descripciones de la recepción / presencia del Espíritu Santo en Hechos]]
# [[Detalles desconocidos de la fuga de Onésimo]]
# [[Deuteronomio]]
# [[Deuteronomio 05.06-21]]
# [[Diaconía]]
# [[Diapositiva acerca de la gracia vs la misericordia]]
# [[Diapositiva acerca de la paciencia vs la perseverancia]]
# [[Diapositiva de las siete virtudes]]
# [[Diapositiva de los cuatro atributos de la iglesia]]
# [[Diapositiva de los problemas principales detrás del libro de Apocalipsis]]
# [[Diapositiva de Santiago 5.13-16]]
# [[Dichos con ὧδε en Apocalipsis]]
# [[Diez datos interesantes acerca del culto imperial romano]]
# [[Diez factores que los eruditos usan para determinar la fecha de Apocalipsis]]
# [[Diez maneras en que Apocalipsis anima a las iglesias perseguidas y tentadas]]
# [[Diferencias entre el Evangelio de Juan y las cartas]]
# [[Dificultuades interpretativas en el libro de Daniel]]
# [[Dios el Padre en Judas]]
# [[Dios en 1 Pedro]]
# [[Dios en 1 Tesalonicenses]]
# [[Dios en los Evangelios]]
# [[Dios Padre en 1 Juan]]
# [[Dios Padre en 2 Pedro]]
# [[Dios Padre en Hebreos]]
# [[Dios Padre en Santiago]]
# [[Disciplinas relacionadas a la filosofía]]
# [[Disculparse / pedir perdón]]
# [[Divisiones y facciones en Santiago]]
# [[Doce características de la inminente persecución que Juan preve en Apocalipsis]]
# [[Donde comienza y termina la perícopa 1 Tesalonicenses 4.13-18]]
# [[Dos maneras de entender la estructura de Lucas 15.3-7]]
# [[Dos menciones de otro Juan que podría haber sido el autor de Apocalipsis]]
# [[Dos motivos para guardar el día de reposo]]
# [[Dos otras teorías radicales acerca de la autoría de Apocalipsis]]
# [[Dos posibles divisiones de los diez mandamientos]]
# [[Dos versículos en Apocalipsis 2.1-7 que aluden al Antiguo Testamento]]
# [[Dos versículos en Apocalipsis 2.8-11 que aluden al Antiguo Testamento]]
# [[Doxologías bíblicas para el uso en la liturgia]]
# [[Doxologías en Pablo]]
# [[Eclesiastés]]
# [[Eclesiología]]
# [[Educación]]
# [[Efesios]]
# [[Efesios 2.1-10]]
# [[Efesios 3.2-13]]
# [[Efesios 4.1-16]]
# [[Efesios 6.10-6.20]]
# [[Ejemplos notables de textos donde la crítica textual es importante]]
# [[El 'mucho más' de la petición de Pablo en Filemón 21]]
# [[El 'yo' de Romanos 7.14-25]]
# [[El afecto de Pablo para los Tesalonicenses]]
# [[El alumno]]
# [[El amor en 1 Timoteo]]
# [[El amor en los Evangelios]]
# [[El amor fraternal en 1 Pedro]]
# [[El amor y el tratamiento mutuo en 1 Tesalonicenses]]
# [[El Antiguo Testamento]]
# [[El argumento de Hebreos acerca de Melquisedec]]
# [[El Argumento de Romanos 1-3]]
# [[El Argumento de Romanos 4-8]]
# [[El Argumento de Romanos 9-11]]
# [[El Argumento Ontológico de Anselmo]]
# [[El autor de 1 Pedro]]
# [[El autor de Habacuc]]
# [[El autor de las cartas pastorales]]
# [[El autor y la fecha de Daniel]]
# [[El bautismo de Jesucristo]]
# [[El buen ejemplo de Onesiforo (2 Timoteo 1.16-18)]]
# [[El canon de la Biblia]]
# [[El conflicto entre Pablo y los Corintios]]
# [[El conocimiento sobrenatural de Jesús en Marcos]]
# [[El contenido de 1 Corintios]]
# [[El contenido de 1 Juan]]
# [[El contenido de 1 Timoteo]]
# [[El contenido de 2 Corintios]]
# [[El contenido de 2 Juan]]
# [[El contenido de 2 Pedro]]
# [[El contenido de 2 Tesalonicenses]]
# [[El contenido de 2 Timoteo]]
# [[El contenido de 3 Juan]]
# [[El contenido de Colosenses]]
# [[El contenido de Efesios]]
# [[El contenido de Filemón]]
# [[El contenido de Filipenses]]
# [[El contenido de Gálatas]]
# [[El contenido de Romanos]]
# [[El contenido de Salmos]]
# [[El contenido de Tito]]
# [[El contenido del Evangelio de Juan]]
# [[El contenido del Evangelio de Lucas]]
# [[El contenido del Evangelio de Marcos]]
# [[El contenido del libro de Apocalipsis]]
# [[El contenido del libro de Hechos]]
# [[El contexto canónico de Habacuc]]
# [[El contexto canónico de Lamentaciones]]
# [[El contexto educativo]]
# [[El contexto historico de los cinco puntos de la fe reformada]]
# [[El contraste entre Cristianos e inconversos en 1 Tesalonicenses]]
# [[El contraste entre el antiguo pacto y el nuevo pacto en Hebreos]]
# [[El contraste entre la novia del Cordero y la ramera de Babilonia en Apocalipsis]]
# [[El contraste entre la primera bestia y el Cordero en Apocalipsis]]
# [[El contraste entre los dos testigos y la segunda bestia en Apocalipsis]]
# [[El Cristianismo y la ciencia]]
# [[El Cristianismo y la experiencia humana]]
# [[El culto y el evangelismo]]
# [[El cumplimiento de la Palabra de Dios en Lucas]]
# [[El descuido del intelecto]]
# [[El destinatario de 2 Timoteo]]
# [[El Destino y la Fecha de la Carta de Pablo a los Gálatas, y su Relación con Hechos 15: Un Resumen]]
# [[El diablo, los demonios en Santiago]]
# [[El dinero en los Evangelios]]
# [[El dinero en Marcos]]
# [[El dinero y la avaricia en 1 Timoteo]]
# [[El discernimiento de los niveles de abstracción]]
# [[El discípulo amado en el Evangelio de Juan]]
# [[El diálogo en el libro de Rut]]
# [[El doble propósito de la vida]]
# [[El docente]]
# [[El dominio propio en Santiago]]
# [[El engaño en Apocalipsis]]
# [[El engaño en Santiago]]
# [[El enojo]]
# [[El enojo de Jesús en Marcos]]
# [[El Espíritu Santo en 1 Juan]]
# [[El Espíritu Santo en 1 Pedro]]
# [[El Espíritu Santo en 1 Tesalonicenses]]
# [[El Espíritu Santo en 1 Timoteo]]
# [[El Espíritu Santo en 2 Corintios]]
# [[El Espíritu Santo en Apocalipsis]]
# [[El Espíritu Santo en Hebreos]]
# [[El Espíritu Santo en los Evangelios]]
# [[El Espíritu Santo en Lucas]]
# [[El estilo griego de Apocalipsis]]
# [[El estilo pedagógico de Jesús]]
# [[El estudio de 1 Corintios]]
# [[El estudio de 1 Juan]]
# [[El estudio de 1 Timoteo]]
# [[El estudio de 2 Corintios]]
# [[El estudio de 2 Juan]]
# [[El estudio de 2 Pedro]]
# [[El estudio de 2 Tesalonicenses]]
# [[El estudio de 2 Timoteo]]
# [[El estudio de 3 Juan]]
# [[El estudio de Colosenses]]
# [[El estudio de Efesios]]
# [[El estudio de Filemón]]
# [[El estudio de Filipenses]]
# [[El estudio de Gálatas]]
# [[El estudio de Romanos]]
# [[El estudio de Salmos]]
# [[El estudio de Tito]]
# [[El estudio del Evangelio de Juan]]
# [[El estudio del Evangelio de Lucas]]
# [[El estudio del Evangelio de Marcos]]
# [[El estudio del libro de Apocalipsis]]
# [[El estudio del libro de Hechos]]
# [[El evangelio en Filipenses]]
# [[El extenso vocabulario para la persecución en Hechos]]
# [[El extraño caso de Jonás capítulo 2]]
# [[El gozo en Filipenses]]
# [[El gozo y la felicidad]]
# [[El género de 1 Pedro]]
# [[El género de los Evangelios]]
# [[El impacto del Cristianismo en el mundo antiguo]]
# [[El imperio romano y la respuesta de Pablo]]
# [[El infierno en Pablo]]
# [[El Judaismo: el sábado / día de reposo en los Evangelios]]
# [[El Judaísmo: el ayuno en los Evangelios]]
# [[El Judaísmo: la ley en los Evangelios]]
# [[El juicio humano en los Evangelios]]
# [[El justo juicio de Dios en Apocalipsis]]
# [[El liderazgo en el Antiguo Testamento]]
# [[El llamamiento de los discípulos en Marcos]]
# [[El lugar céntrico de Noemí en el libro de Rut]]
# [[El material único de Marcos]]
# [[El mensaje de Juan para motivara Gayo a la respuesta deseada]]
# [[El mensaje y la motivación que 2 Juan da a sus lectores originales]]
# [[El ministerio eclesiástico]]
# [[El método SRMP para estudiar las epístolas (presentación en SlideShare)]]
# [[El nacimiento y juventud de Jesucristo]]
# [[El nuevo nacimiento en los Evangelios]]
# [[El Nuevo Testamento]]
# [[El número tres en Apocalipsis 18]]
# [[El número tres en Judas]]
# [[El número tres en Marcos]]
# [[El número y el orden de los libros del Antiguo Testamento]]
# [[El orden cronológico de las cartas de Pablo]]
# [[El orden cronológico de las cartas de Pablo a los Tesalonicenses]]
# [[El paralelismo progresivo de William Hendriksen]]
# [[El pecado de Adán y Eva]]
# [[El pecado en 1 Juan]]
# [[El pecado en el Antiguo Testamento]]
# [[El pecado en Judas]]
# [[El pecado en Tito]]
# [[El pecado y la tentación en Santiago]]
# [[El Pentatéuco]]
# [[El perdón de los pecados en los Evangelios]]
# [[El perdón de los pecados en Lucas]]
# [[El plan de Dios en Lucas]]
# [[El poder de Dios en Romanos]]
# [[El prejuicio, juzgar]]
# [[El presente histórico en Juan]]
# [[El presente histórico en Marcos]]
# [[El problema con nuestras fuentes del conocimiento]]
# [[El problema del mal (una presentación en línea)]]
# [[El Problema Sinóptico]]
# [[El progreso teológico en el Evangelio de Juan]]
# [[El reino de Dios en Marcos]]
# [[El sabor judaico de 2 Pedro]]
# [[El sentido de humor del libro de Hechos]]
# [[El Sermón del Monte]]
# [[El significado de los símbolos en Apocalipsis 12.1-17]]
# [[El significado del canon]]
# [[El silencio en Marcos]]
# [[El tema de &quot;ordenar&quot; y &quot;llenar&quot; en Génesis]]
# [[El tema de &quot;ver&quot; en Génesis]]
# [[El tema de acercarse a Dios en Hebreos]]
# [[El tema de canciones y gozo en Lucas]]
# [[El tema de gente piadosa en Lucas-Hechos]]
# [[El tema de Judíos y Gentiles en Lucas-Hechos]]
# [[El tema de la aprobación de Dios en Hebreos 11]]
# [[El tema de la conducta cristiana ante la sociedad en Tito]]
# [[El tema de la cristología en Lucas]]
# [[El tema de la expulsión y el exilio en el Antiguo Testamento]]
# [[El tema de la oposición a las personas de fe en Hebreos 11]]
# [[El tema de la soberanía de Dios en Rut]]
# [[El tema de las ceremonias judías en Hechos]]
# [[El tema de lo visible y lo invisible en Hebreos 11]]
# [[El tema de ordenar y llenar en Génesis]]
# [[El tema de peregrinajes en Hebreos]]
# [[El tema de tener esperanza en las promesas o en el futuro en Hebreos 11]]
# [[El tema de ver en Génesis]]
# [[El tema del día del Señor en 2 Pedro]]
# [[El tema del sufrimiento en Hebreos]]
# [[El tema del éxodo en Marcos]]
# [[El tema ‘fuerza en debilidad’ en 2 Corintios]]
# [[El temor y la ansiedad]]
# [[El texto de la Biblia]]
# [[El trasfondo de Apocalipsis 12]]
# [[El triángulo básico de relaciones en Apocalipsis]]
# [[El trono de Dios en Apocalipsis 4 y 7.9-11]]
# [[El título del libro de Salmos]]
# [[El uso de Salmo 68 en Efesios 4.7-10]]
# [[El uso del Antiguo Testamento en Hebreos]]
# [[El uso del Antiguo Testamento en Santiago]]
# [[El uso del AT en 1 Juan]]
# [[El éxodo como una nueva creación]]
# [[El órden de los libros del Antiguo Testamento según el Texto Masorético]]
# [[Elementos en las conclusiones de las cartas de Pablo]]
# [[Encargos solemnes en 1 Timoteo]]
# [[Enseñanzas de Jesús]]
# [[Epistemología]]
# [[Error theories (teorías para explicar los errores)]]
# [[Escatología]]
# [[Escatología en Judas]]
# [[Escatología en Santiago]]
# [[Escatología: el día del Señor en los Evangelios]]
# [[Escatología: el estado eterno de los discípulos en los Evangelios]]
# [[Escatología: el estado eterno de los inconversos en los Evangelios]]
# [[Escatología: el reino de Dios en los Evangelios]]
# [[Esdras]]
# [[Estadísticas acerca del vocabulario de Efesios]]
# [[Estadísticas acerca del vocabulario de Filipenses]]
# [[Ester]]
# [[Estrategias contra la flojera]]
# [[Estructuras ABA en 1 Corintios]]
# [[Estética]]
# [[Evangelios (el estudio de)]]
# [[Evangelismo]]
# [[Evidencia a favor de Pedro como el autor de 2 Pedro]]
# [[Evidencia para la posición que el yo es inconverso]]
# [[Evidencia que Filemón cumplió con la petición de Pablo]]
# [[Exodo 20.01-17]]
# [[Expresiones de confianza en Pablo]]
# [[Ezequiel]]
# [[Ezequiel 25.01-7]]
# [[Ezequiel 25.08-11]]
# [[Ezequiel 25.12-14]]
# [[Ezequiel 25.15-17]]
# [[Ezequiel 26]]
# [[Ezequiel 27]]
# [[Ezequiel 28.01-10]]
# [[Ezequiel 28.11-19]]
# [[Ezequiel 28.20-23]]
# [[Ezequiel 28.24-26]]
# [[Ezequiel 29.01-16]]
# [[Ezequiel 29.17-21]]
# [[Ezequiel 30.01-19]]
# [[Ezequiel 30.20-26]]
# [[Ezequiel 31]]
# [[Ezequiel 32.01-16]]
# [[Ezequiel 32.17-32]]
# [[Ezequiel 33.01-9]]
# [[Ezequiel 33.10-20]]
# [[Ezequiel 33.21-22]]
# [[Ezequiel 33.23-33]]
# [[Familia y sexualidad]]
# [[Figuras en 1 Pedro]]
# [[Figuras en Filipenses]]
# [[Figuras en Judas]]
# [[Figuras usadas en Santiago]]
# [[Figuras usadas en Tito]]
# [[Fijarse los ojos en Hechos]]
# [[Filemón]]
# [[Filipenses]]
# [[Filipenses 1.1-2]]
# [[Filipenses 1.3-8]]
# [[Filipenses 2.5-11]]
# [[Filipenses 3.15-17]]
# [[Filipenses 3.18-21]]
# [[Filipos y los Filipenses]]
# [[Filosofía (intro)]]
# [[Formación pastoral]]
# [[Formas diplomáticas de decir ‘No’]]
# [[Frases generales para la vida cristiana en 1 Tesalonicenses]]
# [[Frases para describir el evangelio en Hechos]]
# [[Frases para describir la Palabra en Hechos]]
# [[Frases repetidas en Hageo]]
# [[Fuentes de la ética del Antiguo Testamento]]
# [[Fórmulas de revelación en 1 Tesalonicenses]]
# [[Fórmulas Περὶ δὲ en 1 Corintios]]
# [[Gamas o espectros en lugar de categorías opuestas]]
# [[Gordon Fee acerca de las intenciones de los autores]]
# [[Grupos]]
# [[Gálatas]]
# [[Gálatas 1.11-2.21]]
# [[Gálatas 6.11-18]]
# [[Génesis]]
# [[Génesis 01.01-2.4]]
# [[Génesis 3.1-24]]
# [[Habacuc]]
# [[Hageo]]
# [[Hapax legomenoi en Judas]]
# [[Harmatología]]
# [[Hebraísmos en Juan]]
# [[Hebreos]]
# [[Hebreos 1.1-4]]
# [[Hebreos 1.5-14]]
# [[Hebreos 1.5-14, una tabla]]
# [[Hebreos 11 – una tabla]]
# [[Hebreos 11.1-40]]
# [[Hebreos 13.1-17]]
# [[Hebreos 13.18-25]]
# [[Hebreos 2.5-18]]
# [[Hebreos 5.1-10]]
# [[Hebreos 6.1-12]]
# [[Hebreos 6.4-6: Seis opciones interpretativas]]
# [[Hebreos 7.1-10]]
# [[Hebreos y la Iglesia Católica Romana]]
# [[Hebreos y Pablo]]
# [[Hechos]]
# [[Hechos 2.14-36]]
# [[Hechos 2.23-36: ¿Estructura Quiástica?]]
# [[Hechos 7.1-53]]
# [[Hechos 7:7-53, el discurso de Esteban]]
# [[Hechos 9.1-19]]
# [[Hechos, lenguas y demoras, una perspectiva reformada]]
# [[Herramientas intelectuales]]
# [[Himnos en Amós]]
# [[Hipérbole en Apocalipsis]]
# [[Historia]]
# [[Historias intercaladas en Marcos]]
# [[Identificando la herejía detrás de 1 Juan]]
# [[Inclusios en Apocalipsis]]
# [[Inclusios en Juan]]
# [[Indices]]
# [[Instrucciones adicionales]]
# [[Interpersonal]]
# [[Interpersonal (general)]]
# [[Interpretación]]
# [[Introducción a Hebreos 6.4-6]]
# [[Introducción a la apologética]]
# [[Introducción: aparentes contradicciones en Pablo acerca de la ley]]
# [[Isaías]]
# [[Israel en Jueces]]
# [[Jeremías]]
# [[Jesucristo (apologética)]]
# [[Jesucristo 2 Pedro]]
# [[Jesucristo en 1 Juan]]
# [[Jesucristo en 1 Tesalonicenses]]
# [[Jesucristo en Hebreos]]
# [[Jesucristo en Judas]]
# [[Jesús en Pablo]]
# [[Jesús inspira temor y asombro en las personas en Marcos]]
# [[Job]]
# [[Joel]]
# [[Jonas y los Salmos]]
# [[Jonás]]
# [[Jonás 1]]
# [[Jonás 3]]
# [[Jonás 3 y Éxodo 32]]
# [[Jonás 4]]
# [[Jonás en 2 Reyes]]
# [[Jonás en el NT]]
# [[Josué]]
# [[Juan]]
# [[Juan 1 y Éxodo 33-34]]
# [[Juan 1.1-18]]
# [[Juan 21.1-14]]
# [[Juan el bautizador en Marcos]]
# [[Juan Marcos como el autor del Evangelio de Marcos]]
# [[Juan y Génesis 1-2]]
# [[Juan y sus colegas en 1 Juan]]
# [[Judas]]
# [[Judas 1-2]]
# [[Judas 11]]
# [[Judas 12a]]
# [[Judas 12b-13]]
# [[Judas 14-15]]
# [[Judas 16]]
# [[Judas 17-19]]
# [[Judas 20-23]]
# [[Judas 24-25]]
# [[Judas 3-4]]
# [[Judas 5-7]]
# [[Judas 8]]
# [[Judas 9-10]]
# [[Judíos y Gentiles en Romanos]]
# [[Jueces]]
# [[La abducción]]
# [[La abnegación en Marcos]]
# [[La aceptación de 2 Pedro al canon]]
# [[La aceptación de 2 Timoteo al canon]]
# [[La aceptación de Efesios al canon]]
# [[La aceptación de Hebreos al canon]]
# [[La aceptación de Juan al canon]]
# [[La aceptación de Marcos al canon]]
# [[La aceptación de Santiago al canon, y la historia de su interpretación]]
# [[La aceptación de Tito al canon]]
# [[La aceptación y el uso de 1 Pedro por la iglesia]]
# [[La aceptación y uso de 1, 2, 3 Juan por la iglesia]]
# [[La alabanza y la oración en 1 Pedro]]
# [[La aliteración en Santiago]]
# [[La apatía / indiferencia]]
# [[La aplicación de un texto bíblico]]
# [[La armonización de los Evangelios]]
# [[La ascensión de Jesucristo]]
# [[La caracterización de los personajes en Juan]]
# [[La caracterización en Ester]]
# [[La carne en 1 Pedro]]
# [[La carne en Romanos]]
# [[La clasificación de los subgéneros de los Salmos]]
# [[La comida en Lucas]]
# [[La compasión de Jesús en Marcos]]
# [[La conciencia en 1 Timoteo]]
# [[La consistencia]]
# [[LA COPA acrónimo para los elementos de la oración]]
# [[La creación de una nueva humanidad en Efesios]]
# [[La cristología de Colosenses]]
# [[La cristología del Evangelio de Juan]]
# [[La Cristología en Hechos]]
# [[La cristología en Santiago]]
# [[La cronología del Antiguo Testamento]]
# [[La cruz de Jesucristo en Gálatas]]
# [[La cruz en Filipenses]]
# [[La crítica del paganismo en 1 Pedro]]
# [[La crítica textual]]
# [[La deducción]]
# [[La dialéctica (herramientas)]]
# [[La diatriba en Romanos]]
# [[La diatriba en Santiago]]
# [[La dicotomía falsa]]
# [[La distinción entre válido y verdad]]
# [[La elección en 1 Pedro]]
# [[La elección en Filipenses]]
# [[La entrada triunfal y la “purificación” del templo]]
# [[La escatología en 1 Juan]]
# [[La escatología en 1 Pedro]]
# [[La escatología en 1 Tesalonicenses]]
# [[La escatología en 1 Timoteo]]
# [[La escatología en Hebreos]]
# [[La escatología en Hechos]]
# [[La escatología en Pablo]]
# [[La escucha]]
# [[La estructura ABABA de 1 Timoteo]]
# [[La estructura de 1 Juan 3.4-10]]
# [[La estructura de Apocalipsis 1]]
# [[La estructura de Apocalipsis 17.1-8]]
# [[La estructura de Apocalipsis 2.1-7]]
# [[La estructura de Apocalipsis 2.12-17]]
# [[La estructura de Apocalipsis 2.18-29]]
# [[La estructura de Apocalipsis 2.8-11]]
# [[La estructura de Apocalipsis 20.1-15 no terminado]]
# [[La estructura de Apocalipsis 21.1-22.5]]
# [[La estructura de Apocalipsis 22.6-21]]
# [[La estructura de Apocalipsis 3.14-22]]
# [[La estructura de Apocalipsis 4.1-11]]
# [[La estructura de Apocalipsis 5.1-14]]
# [[La estructura de Ezequiel]]
# [[La estructura de Génesis 1]]
# [[La estructura de Jonás]]
# [[La estructura de Marcos según Carson, Moo y Morris]]
# [[La estructura de Marcos según Geulich]]
# [[La estructura de Nehemías 1]]
# [[La estructura de Romanos 12.1-15.13]]
# [[La estructura de Santiago 3.1-12]]
# [[La estructura de Santiago 4.13-17]]
# [[La estructura del himno en Apocalipsis 12.10-12]]
# [[La estructura del libro de Daniel]]
# [[La estructura quiástica de Daniel 2-7]]
# [[La evaluación de sermones]]
# [[La existencia de Dios]]
# [[La exégesis gramatical y sintáctica]]
# [[La exégesis narrativa]]
# [[La familia de Jesucristo]]
# [[La familia en 1 Timoteo]]
# [[La fe en 1 Juan]]
# [[La fe en 1 Tesalonicenses]]
# [[La fe en 1 Timoteo]]
# [[La fe en Hebreos]]
# [[La fe y la incredulidad en Tito]]
# [[La fecha de la composición del libro de Hechos]]
# [[La fecha y el lugar de la composición de 2 Timoteo]]
# [[La fecha y el lugar de la composición de Hebreos]]
# [[La fecha y el lugar de la composición de Santiago]]
# [[La fecha y el lugar de redacción de 1 Pedro]]
# [[La fecha y el lugar de redacción de 2 Pedro]]
# [[La fecha y el lugar de redacción de Juan]]
# [[La filosofía]]
# [[La filosofía, la teología y la ciencia]]
# [[La formación del canon del Antiguo Testamento]]
# [[La formación del canon del Nuevo Testamento]]
# [[La frase "por la fe" (Πίστει) en Hebreos 11]]
# [[La frase 'el que me envió' en Juan]]
# [[La función de 1 Tesalonicenses 4.13-18 en su contexto]]
# [[La geografía del Evangelio de Juan]]
# [[La geografía y política internacional del Antiguo Testamento]]
# [[La gloria en 1 Pedro]]
# [[La gloria en Romanos]]
# [[La glorificación en Filipenses]]
# [[La gracia de Dios en Tito]]
# [[La Gran Comisión / las misiones en los Evangelios]]
# [[La gratitud en 1 Timoteo]]
# [[La gratitud en Colosenses]]
# [[La gratitud en Efesios]]
# [[La historia de la interpretación de Lamentaciones]]
# [[La historia del calendario]]
# [[La historia del desarrollo de la Biblia]]
# [[La historia del texto griego del Nuevo Testamento]]
# [[La historia del texto hebreo del Antiguo Testamento]]
# [[La honestidad en 1 Timoteo]]
# [[La hospitalidad en el culto para personas nuevas]]
# [[La humildad en Marcos]]
# [[La identidad de Jesús]]
# [[La identificación de los límites de un texto bíblico]]
# [[La iglesia ante la sociedad en 1 Pedro]]
# [[La iglesia en 1 Juan]]
# [[La iglesia en Hechos]]
# [[La iglesia en Judas]]
# [[La iglesia en Santiago]]
# [[La imitación de Cristo en 1 Pedro]]
# [[La importancia de Habacuc para el Cristianismo]]
# [[La inducción (herramientas)]]
# [[La integridad de Hebreos 13]]
# [[La integridad en el ministerio en 1 Tesalonicenses]]
# [[La integridad en Santiago]]
# [[La intensificación en Apocalipsis]]
# [[La interpretación de Apocalipsis 20 según el amilenialismo]]
# [[La invención de nuevas palabras en Santiago]]
# [[La ira de Dios en Apocalipsis]]
# [[La ironía en Ester]]
# [[La ironía en Juan]]
# [[La irreprochabilidad y la pureza en Filipenses]]
# [[La justificación en Romanos]]
# [[La ley de Dios en Santiago]]
# [[La lista alfabética de etiquetas]]
# [[La lista completa de las preguntas que Jesús hizo]]
# [[La lista completa de los libros apócrifos]]
# [[La lista de los jueces]]
# [[La literatura del Antiguo Testamento]]
# [[La lógica de Filipenses]]
# [[La metodología de la apologética]]
# [[La naturaleza humana de Jesucristo]]
# [[La numeración de los diez mandamientos]]
# [[La numeración de los Salmos]]
# [[La oposición de los inconversos en Tito]]
# [[La oposición de los Judíos al evangelio en el libro de Hechos]]
# [[La oración de Jesucristo en Getsemaní]]
# [[La oración en Hechos]]
# [[La oración en los Evangelios]]
# [[La oración en Marcos]]
# [[La palabra 'santo' en 1 Pedro]]
# [[La palabra de Dios en Hechos]]
# [[La palabra para ‘promesa’ en 2 Pedro]]
# [[La palabra para ‘ser diligente’ en 2 Pedro]]
# [[La pasión y muerte de Jesucristo]]
# [[La perfección en Hebreos]]
# [[La perfección en Santiago]]
# [[La persecución en 1 Pedro]]
# [[La piedad en 1 Timoteo]]
# [[La plenitud en Colosenses]]
# [[La posmodernidad y el significado]]
# [[La predestinación en Hechos]]
# [[La predicación de los Evangelios]]
# [[La preparación espiritual antes de estudiar el texto bíblico]]
# [[La presión de las multitudes en Marcos]]
# [[La primera Santa Cena]]
# [[La proclamación del evangelio en 1 Tesalonicenses]]
# [[La propuesta de Pablo como autor de Hebreos]]
# [[La relación entre 2 Pedro y Judas]]
# [[La relación entre creer, saber, oir, hablar y hacer en Santiago]]
# [[La relación entre Dios Padre y Jesucristo en Judas]]
# [[La relación entre Judíos y Gentiles en los Evangelios]]
# [[La relación entre la fe, la razón y la verdad]]
# [[La relación entre los nombres Jacobo y Santiago]]
# [[La relación entre los poemas de Lamentaciones]]
# [[La repetición de palabras y frases favoritas en 2 Pedro]]
# [[La respuesta que Juan desea de Gayo]]
# [[La respuesta que Pablo esperaba de los destinatarios de 2 Corintios]]
# [[La resurrección de Jesucristo (Evangelios)]]
# [[La resurrección en Hebreos]]
# [[La revelación divina como la verdad en 2 Pedro]]
# [[La revelación divina en 1 Juan]]
# [[La sabiduría en el Antiguo Testamento]]
# [[La sabiduría en Santiago]]
# [[La salvación en 2 Pedro]]
# [[La salvación en Hebreos]]
# [[La salvación en Hechos]]
# [[La salvación en Judas]]
# [[La salvación en Santiago]]
# [[La santidad en 1 Tesalonicenses]]
# [[La segunda venida en Filipenses]]
# [[La selección del texto]]
# [[La sepultura de Jesucristo]]
# [[La serie de soluciones que Dios usa para responder al pecado]]
# [[La sexualidad en el Nuevo Testamento]]
# [[La sexualidad y el matrimonio en los Evangelios]]
# [[La simetría entre capítulos 1 y 4 del libro de Rut]]
# [[La situación de los destinatarios de Hebreos]]
# [[La situación detrás de 1 Pedro]]
# [[La situación detrás de 1 Tesalonicenses]]
# [[La situación detrás de 2 Pedro]]
# [[La situación detrás de 2 Timoteo]]
# [[La situación detrás de Romanos]]
# [[La situación en las iglesias de Santiago]]
# [[La situación histórica de Habacuc]]
# [[La situación histórica detrás de Santiago]]
# [[La soberanía de Dios en Apocalipsis]]
# [[La sumisión y la obediencia en 1 Pedro]]
# [[La supuesta cita bíblica en Santiago 4.5]]
# [[La tecnología y la liturgia]]
# [[La tentación de Jesucristo]]
# [[La teología de Pablo]]
# [[La teología sistemática]]
# [[La teología y los temas de Daniel]]
# [[La teología y los temas de Lamentaciones]]
# [[La transfiguración de Jesucristo]]
# [[La transformación mundial]]
# [[La transformación personal]]
# [[La transmisión del texto de 2 Timoteo]]
# [[La transmisión del texto de Daniel]]
# [[La transmisión del texto griego de 1 Juan]]
# [[La transmisión del texto griego de 1 Pedro]]
# [[La transmisión del texto griego de Tito]]
# [[La unidad o integridad de 1 Pedro]]
# [[La unidad o integridad de 2 Corintios]]
# [[La unidad o integridad de Romanos 16]]
# [[La veracidad de la Biblia]]
# [[La vida de Pablo]]
# [[La vida en 1 Pedro]]
# [[La virtud]]
# [[La virtud de Rut y Booz en el libro de Rut]]
# [[La vocación]]
# [[La Vulgata de Jerónimo]]
# [[Lamentaciones]]
# [[Las 27 canciones en Apocalipsis]]
# [[Las acusaciones contra Jesús en Juan]]
# [[Las acusaciones contra los discípulos de Jesús en Hechos]]
# [[Las advertencias en Hebreos – estructura quiástica]]
# [[Las analogías]]
# [[Las bases teológicas de Santiago]]
# [[Las bendiciones en el libro de Rut]]
# [[Las buenas obras en 1 Timoteo]]
# [[Las cartas de Pablo]]
# [[Las cartas generales]]
# [[Las cartas pastorales]]
# [[Las categorías de oraciones gramaticales en Judas]]
# [[Las circunstancias y los propósitos de 1, 2, 3 Juan]]
# [[Las circunstancias y los propósitos detrás de la carta de Pablo a Tito]]
# [[Las circunstancias y propósitos de Hebreos]]
# [[Las coincidencias en Ester]]
# [[Las conexiones canónicas de Ester]]
# [[Las controversias en Marcos]]
# [[Las cuatro maneras principales de interpretar el libro de Apocalipsis]]
# [[Las cuatro respuestas que el autor de 2 Juan espera de sus lectores]]
# [[Las debilidades del amilenialismo]]
# [[Las definiciones de los términos]]
# [[Las dos versiones bíblicas de los diez mandamientos]]
# [[Las epístolas de Pablo]]
# [[Las Escrituras: sinónimos para el mensaje apostólico en Tito]]
# [[Las falsas fuentes de la felicidad según Aristóteles, Boecio y Tomás de Aquino]]
# [[Las figuras en Romanos]]
# [[Las figuras usadas en 2 Juan]]
# [[Las filosofías seculares]]
# [[Las formas en que Lucas adapta el Evangelio de Marcos]]
# [[Las funciones sintácticas de los Salmos]]
# [[Las herramientas de un intelectual cristiano]]
# [[Las introducciones de las cartas de Pablo]]
# [[Las malas noticias de Eclesiastés]]
# [[Las misiones en el Antiguo Testamento]]
# [[Las misiones en Hechos]]
# [[Las mujeres en Hechos]]
# [[Las mujeres en la vida de Jesucristo]]
# [[Las nueve maneras en que Apocalipsis usa el AT (Gregory Beale)]]
# [[Las oraciones de Jesús en Marcos]]
# [[Las oraciones en el libro de Rut]]
# [[Las oraciones griegas en Hechos]]
# [[Las palabras para ‘conocer’, ‘conocimiento’, ‘saber’ en 2 Pedro]]
# [[Las palabras para ‘destruir’, ‘corrupción’, ‘destruido’ en 2 Pedro]]
# [[Las palabras para ‘profeta, profecía’ en 2 Pedro]]
# [[Las parábolas de Jesús]]
# [[Las personas marginadas en Lucas]]
# [[Las posibles fuentes de nuestro conocimiento]]
# [[Las predicciones de la pasión de Jesús en Marcos]]
# [[Las preguntas básicas de la epistemología]]
# [[Las respuestas principales deseadas por el autor de Hebreos]]
# [[Las respuestas que Apocalipsis exige de sus oidores]]
# [[Las respuestas que el autor de Hebreos deseaba de sus destinatarios]]
# [[Las respuestas que Jacobo esperaba de los destinatarios originales de Santiago]]
# [[Las respuestas que Juan deseaba de los destinatarios de 1 Juan]]
# [[Las respuestas que Judas desea de sus destinatarios]]
# [[Las respuestas que Pablo deseaba de sus destinatarios en 2 Tesalonicenses]]
# [[Las riquezas en Colosenses]]
# [[Las riquezas en Santiago]]
# [[Las secciones de 'acciones de gracias' en las cartas de Pablo]]
# [[Las secciones de Lamentaciones según Dorsey]]
# [[Las seis narrativas en Apocalipsis]]
# [[Las teorías de la expiación]]
# [[Las ventajas y desventajas de usar pantallas]]
# [[Las versiones de la Biblia en español]]
# [[Las virtues seculares en Tito]]
# [[Las ‘palabras fieles’ en las cartas pastorales]]
# [[Latinismos en Marcos]]
# [[Levítico]]
# [[Libros acerca de la cosmovisión y la transformación]]
# [[Liderazgo]]
# [[Lista completa de las parábolas de Jesús]]
# [[Lista de los versículos que hablan acerca del dinero en Hechos]]
# [[Listas de virtudes en Santiago]]
# [[Listas de virtudes y listas de vicios en Pablo]]
# [[Liturgia]]
# [[Lo efímero vs lo duradero en 1 Pedro]]
# [[Lo que no sabríamos acerca de Jesús si Pablo fuera nuestra única fuente]]
# [[Lo que Pablo nos relata acerca de Jesús]]
# [[Lo que sabemos acerca de Jacobo]]
# [[Lo que sabemos de Filemón]]
# [[Los 'cinco libros' del Salterio]]
# [[Los 16 mensajes principales de Apocalipsis]]
# [[Los acercamientos críticos a los Evangelios]]
# [[Los adversarios de Dios en 1 Juan]]
# [[Los apóstoles en 1 Tesalonicenses]]
# [[Los aspectos literarios de Jonás]]
# [[Los aspectos literarios de Lamentaciones]]
# [[Los banquetes y ayunos en Ester]]
# [[Los beneficios de la filosofía]]
# [[Los capítulos y versículos de la Biblia]]
# [[Los ciclos viciosos de los Jueces]]
# [[Los cinco fracasos del dragón en Apocalipsis 12]]
# [[Los cinco poemas de Lamentaciones]]
# [[Los clamores y lágrimas de Jesús en Hebreos 5.7]]
# [[Los contraejemplos]]
# [[Los costos olvidados de las tecnologías de presentación]]
# [[Los cuatro puntos de vista principales acerca del milenio]]
# [[Los cánticos de las subidas]]
# [[Los deseos]]
# [[Los destinatarios de 1 Pedro]]
# [[Los destinatarios de 1, 2, 3 Juan]]
# [[Los destinatarios de Romanos]]
# [[Los detalles vivos de Marcos]]
# [[Los dichos 'Yo soy' en el Evangelio de Juan]]
# [[Los diez mandamientos]]
# [[Los discursos principales de Jesús en Juan]]
# [[Los discípulos de Jesucristo, el discipulado]]
# [[Los diálogos en Juan]]
# [[Los enemigos de Jesucristo, su arresto, y los juicios contra él]]
# [[Los Evangelios]]
# [[Los Evangelios sinópticos]]
# [[Los factores que contribuyeron al crecimiento del Cristianismo]]
# [[Los fracasos de los discípulos en Marcos]]
# [[Los Gentiles paganos en 1 Tesalonicenses]]
# [[Los Judíos en 1 Tesalonicenses]]
# [[Los libros apócrifos y el canon]]
# [[Los libros históricos]]
# [[Los libros poéticos y sapienciales]]
# [[Los marginados en los Evangelios]]
# [[Los milagros de Jesucristo]]
# [[Los métodos persuasivos de Pablo en Filemón]]
# [[Los nombres para Dios en 1 Timoteo]]
# [[Los nombres para Dios en 2 Timoteo]]
# [[Los nombres para Dios en Apocalipsis]]
# [[Los nombres para Dios en Filemón]]
# [[Los nombres para Dios en Filipenses]]
# [[Los nombres para Dios en Lucas]]
# [[Los pecados en Miqueas]]
# [[Los personajes mencionados en 2 Juan]]
# [[Los personajes mencionados en 2 Pedro]]
# [[Los personajes mencionados en 2 Tesalonicenses]]
# [[Los personajes mencionados en 2 Timoteo]]
# [[Los personajes mencionados en 3 Juan]]
# [[Los personajes mencionados en Filemón]]
# [[Los poderes malos en Efesios]]
# [[Los problemas del pueblo en Nehemías y Malaquías]]
# [[Los profetas mayores]]
# [[Los profetas menores]]
# [[Los profetas y la profecía en el Antiguo Testamento]]
# [[Los propósitos de Hechos]]
# [[Los propósitos de Juan]]
# [[Los propósitos de la teología]]
# [[Los propósitos de Pablo en escribir Filipenses]]
# [[Los propósitos del libro de Rut]]
# [[Los propósitos explícitos de 1 Juan]]
# [[Los rivales del Cristianismo en el tiempo apostólico]]
# [[Los temas y la teología de 1-2 Samuel]]
# [[Los temas y la teología de Génesis]]
# [[Los temas y la teología de Jonás]]
# [[Los textos positivos de Eclesiastés]]
# [[Los tres usos de la ley]]
# [[Los tres usos de la ley Mosaica]]
# [[Los énfasis de cada Evangelio]]
# [[Lucas]]
# [[Lucas 15.1-7]]
# [[Lucas 16.19-31]]
# [[Lugares donde Pablo enseñó]]
# [[Lugares que aparecen en Apocalipsis]]
# [[Lógica]]
# [[Malaquías]]
# [[Malentendidos en Juan]]
# [[Mapa de las siete iglesias de Apocalipsis]]
# [[Marcos]]
# [[Marcos 1.1-13]]
# [[Marcos 1.14-15]]
# [[Marcos 1.16-20]]
# [[Marcos 1.21-28]]
# [[Marcos 3.1-6]]
# [[Marcos 5.21-43]]
# [[Marcos y 1 Pedro]]
# [[Mateo]]
# [[Materiales bíblicos para la liturgia]]
# [[Materiales en otras páginas web]]
# [[Materiales gratuitos para la Disciplina de amor y los Proyectos Semilla]]
# [[Menciones de las fuentes de las citas en Hechos]]
# [[Menciones directas de los destinatarios en Romanos]]
# [[Menú principal]]
# [[Merismos en Apocalipsis]]
# [[Metafísica]]
# [[Midrás en Judas]]
# [[Milagros en Marcos]]
# [[Milagros y actividad sobrenatural en el libro de Hechos]]
# [[Minerales, joyas y otros materiales en Apocalipsis]]
# [[Miqueas]]
# [[Misceláneos aspectos literarios en Lucas]]
# [[Misceláneos temas en Lucas]]
# [[Misiones]]
# [[Momentos claves del período intertestamentario]]
# [[Motivos evangelísticos en Tito 2]]
# [[Muro de etiquetas]]
# [[Nahúm]]
# [[Navegación]]
# [[Nehemías]]
# [[Nombres para Dios en 1 Juan]]
# [[Nombres para Dios en 1 Pedro]]
# [[Nombres para Dios en 2 Pedro]]
# [[Nombres para Dios en 2 Tesalonicenses]]
# [[Nombres para Dios en Hebreos]]
# [[Nombres para Dios en Judas]]
# [[Nombres para Dios en Santiago]]
# [[Nombres para Dios en Tito]]
# [[Nombres que cambian en Jueces]]
# [[Notas acerca de la estructura de Apocalipsis 12]]
# [[Notas exegéticas para 1 Corintios]]
# [[Notas exegéticas para 1 Juan]]
# [[Notas exegéticas para 1 Pedro]]
# [[Notas exegéticas para 1 Tesalonicenses]]
# [[Notas exegéticas para 1 Timoteo]]
# [[Notas exegéticas para 2 Corintios]]
# [[Notas exegéticas para 2 Juan]]
# [[Notas exegéticas para 2 Pedro]]
# [[Notas exegéticas para 2 Tesalonicenses]]
# [[Notas exegéticas para 2 Timoteo]]
# [[Notas exegéticas para 2 Timoteo 1.15]]
# [[Notas exegéticas para 3 Juan]]
# [[Notas exegéticas para Apocalipsis]]
# [[Notas exegéticas para Apocalipsis 11.1-2]]
# [[Notas exegéticas para Colosenses]]
# [[Notas exegéticas para Efesios]]
# [[Notas exegéticas para Ezequiel]]
# [[Notas exegéticas para Filemón]]
# [[Notas exegéticas para Filipenses]]
# [[Notas exegéticas para Gálatas]]
# [[Notas exegéticas para Hebreos]]
# [[Notas exegéticas para Hechos]]
# [[Notas exegéticas para Juan]]
# [[Notas exegéticas para Judas]]
# [[Notas exegéticas para Lucas]]
# [[Notas exegéticas para Marcos]]
# [[Notas exegéticas para Romanos]]
# [[Notas exegéticas para Salmos]]
# [[Notas exegéticas para Santiago]]
# [[Notas exegéticas para Tito]]
# [[Notas para la aplicación de 2 Pedro]]
# [[Nuestra presentación &quot;Introducción al libro de Rut&quot;]]
# [[Nuestra presentación El Pastor, su familia y su comunidad]]
# [[Nuestra presentación: la ética, la virtud y la felicidad en perspectiva bíblica]]
# [[Nuestra reputación - ¿importa lo qué piensa la gente de nosotros? (una presentación en línea)]]
# [[Nueve consejos para interpretar el libro de Apocalipsis]]
# [[Nueve écoes del evento del éxodo en Apocalipsis]]
# [[Nuevo Testamento (intro)]]
# [[Nuevos recursos]]
# [[Números]]
# [[O - Obedientes a su llamado irresistible]]
# [[Objeciones contra Pablo como autor de Efesios]]
# [[Objeciones de muchos eruditos a la exactitud histórica de Daniel]]
# [[Objeciones en contra de Lucas como el autor del libro de Hechos]]
# [[Objeciones en contra de Pedro como el autor de 2 Pedro]]
# [[Observaciones acerca de los pasos exegéticos]]
# [[Ocho argumentos en contra de Juan el apóstol como autor de Apocalipsis]]
# [[Ocho características de la literatura apocalíptica]]
# [[Ocho consejos para predicar del libro de Apocalipsis]]
# [[Olores y sabores en Apocalipsis]]
# [[Once datos interesantes acerca de la liturgia y el culto en Apocalipsis]]
# [[Once paralelos entre Apocalipsis y los Evangelios Sinópticos]]
# [[Oraciones en Pablo]]
# [[Oraciones gramaticales en Marcos]]
# [[Oraciones griegas en Juan]]
# [[Oraciones y expresiones de los deseos de Pablo en 2 Tesalonicenses]]
# [[Organizaciones cristianas de transformación en México]]
# [[Oseas]]
# [[Otro bosquejo de 2 Pedro]]
# [[Otros bosquejos de Apocalipsis]]
# [[Otros números importantes en Apocalipsis]]
# [[Otros temas morales en 1 Tesalonicenses]]
# [[Otros títulos para los jueces]]
# [[Pablo]]
# [[Pablo y la ley de Moisés]]
# [[Palabras de inspiración y motivación]]
# [[Palabras fieles en Pablo]]
# [[Palabras introductorias acerca de los discursos en Hechos]]
# [[Palabras para la enseñanza en 1 Timoteo]]
# [[Panorama visual de 1 Pedro]]
# [[Paralelismo semítico en Juan]]
# [[Paralelismo y quiasmo en Hebreos 2.14-15]]
# [[Paralelos entre 1 Juan 3.4-7 y 3.8-10]]
# [[Paralelos entre 1 Pedro y las palabras de Jesús]]
# [[Paralelos entre 1 Pedro y Romanos]]
# [[Paralelos entre 1 Pedro y Santiago]]
# [[Paralelos entre 2 Pedro y 1 Pedro]]
# [[Paralelos entre Apocalipsis 12.6 y Apocalipsis 12.14]]
# [[Paralelos entre Apocalipsis 2-3 y Apocalipsis 19-22]]
# [[Paralelos entre capítulos 2 y 3 del libro de Rut]]
# [[Paralelos entre Daniel y José]]
# [[Paralelos entre Efesios y 1 Pedro]]
# [[Paralelos entre Efesios y Colosenses]]
# [[Paralelos entre el Evangelio de Juan y las cartas, una tabla]]
# [[Paralelos entre el relato de Jesús en Lucas y el de Esteban en Hechos]]
# [[Paralelos entre el relato de Jesús en Lucas y el de Pablo en Hechos]]
# [[Paralelos entre el retrato de Pedro y de Pablo en Hechos]]
# [[Paralelos entre Hebreos y 1 Pedro]]
# [[Paralelos entre Juan 5 y Juan 9]]
# [[Paralelos entre Judas y 2 Pedro]]
# [[Paralelos entre la tentación de Eva y la tentación de Caín]]
# [[Paralelos entre Lamentaciones 2 y 3]]
# [[Paralelos entre las cartas de Juan]]
# [[Paralelos entre las enseñanzas de Jesús y Pablo]]
# [[Paralelos entre Lucas y Hechos]]
# [[Paralelos entre Marcos y el discurso en Hechos 10.37-41]]
# [[Paralelos entre Romanos y las enseñanzas de Jesús]]
# [[Paralelos entre Santiago 3.13-18 y 4.1-11]]
# [[Paralelos y contrastes entre Jeremías y Lamentaciones]]
# [[Paranesis (exhortaciones, órdenes) en Pablo]]
# [[Parataxis en Marcos]]
# [[Pares de afirmaciones positivas y negativas en Juan]]
# [[Pares de palabras en 2 Pedro]]
# [[Parusias apostólicas en Pablo]]
# [[Paréntesis entre los sellos, trompetas y copas en Apocalipsis]]
# [[Pasajes en Efesios con asuntos textuales]]
# [[Pecados sexuales en Génesis]]
# [[Perdonar]]
# [[Personajes en Apocalipsis]]
# [[Personajes mencionados en 1 Juan]]
# [[Personajes mencionados en 1 Pedro]]
# [[Personajes mencionados en Hebreos]]
# [[Personajes mencionados en Judas]]
# [[Personajes mencionados en Santiago]]
# [[Personajes mencionados en Tito]]
# [[Personas]]
# [[Pneumatología]]
# [[Pobreza]]
# [[Posibles citas de materiales litúrgicos del primer siglo en 1 Pedro]]
# [[Posibles fuentes detrás del libro de Hechos]]
# [[Predicación]]
# [[Preguntas claves para la interpretación de los discursos de Hechos]]
# [[Preguntas en Pablo]]
# [[Preguntas para la reflexión acerca del uso del tiempo libre]]
# [[Preguntas para reflexionar sobre la estética y el arte]]
# [[Preguntas retóricas en Santiago]]
# [[Preguntas rápidamente contestadas en Santiago]]
# [[Presentaciones acerca de Santiago en SlideShare]]
# [[Presentaciones de 1 Juan en SlideShare]]
# [[Presentaciones de 1 Pedro en Slideshare]]
# [[Presentaciones de 2 Pedro en SlideShare]]
# [[Principios para el diálogo con personas con otras creencias]]
# [[Prisiones en Filipenses]]
# [[Problemas sociales]]
# [[Procedimiento para la crítica textual]]
# [[Profecías contra las naciones (Ezequiel 25-32)]]
# [[Prolegómena]]
# [[Propuesto quiasmo en Juan 5.19-30]]
# [[Proverbios]]
# [[Quiasmo en Apocalipsis 12-14 y 17-20]]
# [[Quiasmos en 1 Juan]]
# [[Quiasmos en 1 Pedro]]
# [[Quiasmos en Apocalipsis]]
# [[Razones por las cuales los Cristianos son negligentes en cuanto al Antiguo Testamento]]
# [[Razones que los Cristianos deben volver a enfatizar el Antiguo Testamento]]
# [[Reacciones de Juan en Apocalipsis]]
# [[Recreación y entretenimiento]]
# [[Recursos]]
# [[Referencias a la comunicación oral en Hebreos]]
# [[Referencias a la enseñanza de Pablo y de sus colaboradores]]
# [[Referencias a la predicación de Pablo]]
# [[Referencias a la vida de Timoteo en 2 Timoteo]]
# [[Referencias a los jueces mismos en el AT]]
# [[Referencias a otros eventos de Jueces en el AT]]
# [[Referencias al período histórico de los jueces en el AT]]
# [[Referencias en el Evangelio de Juan a cosas que los discípulos entenderán después]]
# [[Refranes acerca de Bablionia en Apocalipsis]]
# [[Relación AT/NT]]
# [[Religiones]]
# [[Reportes autobiográficos en Pablo]]
# [[Resumen del mensaje de 2 Tesalonicenses]]
# [[Resúmenes de la acción en Hechos]]
# [[Ritmo y rima en Santiago]]
# [[Romanos]]
# [[Romanos 1.1-7]]
# [[Romanos 1.8-17]]
# [[Romanos 11.25-32]]
# [[Romanos 12.1-2]]
# [[Romanos 12.3-8]]
# [[Romanos 12.9-21]]
# [[Romanos 13.1-7]]
# [[Romanos 13.11-14]]
# [[Romanos 13.8-10]]
# [[Romanos 14.1-12]]
# [[Romanos 14.13-23]]
# [[Romanos 15.1-6]]
# [[Romanos 15.14-16.27]]
# [[Romanos 15.7-13]]
# [[Romanos 5.12-21]]
# [[Romanos 5.3-5, Santiago 1.2-4 y 1 Pedro 1.6-7]]
# [[Romanos 6.1-23]]
# [[Romanos 7 - consejos pastorales]]
# [[Romanos 7 - un consejo exegético]]
# [[Romanos 7.13-25]]
# [[Romanos 8.18-30]]
# [[Romanos 9.30-10.21]]
# [[Romanos y la Parodia del Culto a Cesar]]
# [[Rut]]
# [[Rut capítulo 4]]
# [[Salmo 013]]
# [[Salmo 044]]
# [[Salmo 1]]
# [[Salmo 131]]
# [[Salmo 150]]
# [[Salmo 8 en Job]]
# [[Salmos]]
# [[Santiago]]
# [[Santiago 2.1-9]]
# [[Santiago 2.10-13]]
# [[Santiago 2.14-26]]
# [[Santiago 2.14-26 y las cartas de Pablo]]
# [[Santiago 3.1-2a]]
# [[Santiago 3.13-18]]
# [[Santiago 3.17-18 y las cuatro respuestas principales de la carta]]
# [[Santiago 3.2b-12]]
# [[Santiago 4.1-3]]
# [[Santiago 4.13-16]]
# [[Santiago 4.4-5]]
# [[Santiago 4.6-10]]
# [[Santiago 5.1-6]]
# [[Santiago 5.13-16]]
# [[Santiago P (preguntas interpretativas - una presentación en línea)]]
# [[Santiago R (respuesta deseada - una presentación en línea)]]
# [[Santiago S (situación - una presentación en línea)]]
# [[Santiago y el Sermón del Monte]]
# [[Santiago y la literatura sapiencial]]
# [[Satanás en 1 Testalonicenses]]
# [[Seis argumentos a favor de Juan el apóstol como el autor de Apocalipsis]]
# [[Seis conexiones entre Apocalipsis 12 y Apocalipsis 17]]
# [[Seis formas de enseñar de manera 'pegajosa']]
# [[Seis maneras en que Apocalipsis demuestra la soberanía de Dios sobre el tiempo]]
# [[Seis paralelos entre Apocalipsis y las cartas de Pablo]]
# [[Seis versículos en Apocalipsis 1.1-8 que aluden al Antiguo Testamento]]
# [[Series de siete en Amós]]
# [[Siete argumentos del presente autor para su propuesta fecha para Apocalipsis]]
# [[Siete conexiones entre Apocalipsis 1 y Apocalipsis 2-3]]
# [[Siete conexiones entre Jezabel en Apocalipsis 2.18-29 y la ramera en Apocalipsis 17-18]]
# [[Siete conexiones entre los sellos en Apocalipsis 6 y las visiones en Apocalipsis 19-20]]
# [[Siete derechos para facilitar el diálogo entre personas con diferentes creencias]]
# [[Siete respuestas en 1 Corintios 7-16]]
# [[Simbolismo en Apocalipsis]]
# [[Similitudes entre Lucas y Hechos]]
# [[Similitudes entre Sansón e Israel]]
# [[Similitudes y diferencias entre la profecía y la apocalíptica]]
# [[SiteSubtitle]]
# [[SiteTitle]]
# [[Sofonías]]
# [[Soluciones aceptables para explicar las contradicciones acerca de la ley en Pablo]]
# [[Sonidos en Apocalipsis]]
# [[Soteriología]]
# [[Soñar despierto, fantasea]]
# [[Subgéneros literarios en los Evangelios]]
# [[Sugerencias para la interpretación de 1 Juan]]
# [[Supuestas discrepancias entre Hechos y Pablo]]
# [[Séis formas de predicar a Cristo desde el Antiguo Testamento]]
# [[T - Totalmente corrompidos por el pecado]]
# [[Tabla de los principales discursos en Hechos]]
# [[Tabla de los temas en Génesis 12-25]]
# [[TACOS - los cinco puntos de la fe reformada]]
# [[Temas misceláneas de 1 Timoteo (no terminado)]]
# [[Temas misceláneas en Ester]]
# [[Temas no integrados a los índices en Hebreos]]
# [[Temas relacionados con la autoridad en Tito]]
# [[Temas teológicos en Tito]]
# [[Teologia propia]]
# [[Terremotos en Hechos]]
# [[Textos con asuntos textuales en Gálatas]]
# [[Textos en 1 Tesalonicenses con asuntos textuales]]
# [[Textos en Colosenses con asuntos textuales]]
# [[Textos en Judas con problemas textuales]]
# [[Tiempo, el tema de, en Pablo]]
# [[Tito]]
# [[Tito 1.1-4]]
# [[Tito 1.10-16]]
# [[Tito 2.11-14]]
# [[Tito 2.14, uso del AT]]
# [[Tito 3.12-15]]
# [[Tito 3.3-7]]
# [[Trabajo y finanzas]]
# [[Tres actitudes cristianas acerca de la filosofía]]
# [[Tres conclusiones acerca del género de Apocalipsis]]
# [[Tres maneras en que Apocalipsis es similar a una profecía]]
# [[Tres soluciones no adecuadas al problema de la ley en Pablo]]
# [[Tres teorías acerca de la relación de los sellos, las trompetas y las copas en Apocalipsis]]
# [[Tres versículos del Antiguo Testamento a los cuales alude Apocalipsis 3.5]]
# [[Tres versículos en Apocalipsis 2.18-29 que aluden al Antiguo Testamento]]
# [[Tres versículos en Apocalipsis 3.14-22 que aluden al Antiguo Testamento]]
# [[Tres versículos en Apocalipsis 3.7-13 que aluden al Antiguo Testamento]]
# [[Técnicas de transición en Pablo]]
# [[Técnicas para transiciones en Hebreos]]
# [[Términos]]
# [[Términos de cariño que Pablo usa para sus colegas]]
# [[Títulos para el apóstol Pablo]]
# [[Un análisis de los tipos de oraciones gramaticales en 2 Juan]]
# [[Un bosquejo de 1 Corintios]]
# [[Un bosquejo de 1 Juan]]
# [[Un bosquejo de 1 Tesalonicenses]]
# [[Un bosquejo de 1 Timoteo]]
# [[Un bosquejo de 2 Corintios]]
# [[Un bosquejo de 2 Juan]]
# [[Un bosquejo de 2 Pedro]]
# [[Un bosquejo de 2 Tesalonicenses]]
# [[Un bosquejo de 2 Timoteo]]
# [[Un bosquejo de 3 Juan]]
# [[Un bosquejo de Apocalipsis]]
# [[Un bosquejo de Apocalipsis 12]]
# [[Un bosquejo de Colosenses]]
# [[Un bosquejo de Daniel 1]]
# [[Un bosquejo de Daniel 9]]
# [[Un bosquejo de Efesios]]
# [[Un bosquejo de Filipenses]]
# [[Un bosquejo de Gálatas]]
# [[Un bosquejo de Habacuc]]
# [[Un bosquejo de Hebreos]]
# [[Un bosquejo de Hechos]]
# [[Un bosquejo de Job]]
# [[Un bosquejo de Judas]]
# [[Un bosquejo de Lamentaciones]]
# [[Un bosquejo de Romanos]]
# [[Un bosquejo de Romanos 1.1-17]]
# [[Un bosquejo de Romanos 1.18-5.11]]
# [[Un bosquejo de Romanos 15.14-16.27]]
# [[Un bosquejo de Romanos 5.12-8.39]]
# [[Un bosquejo de Santiago]]
# [[Un bosquejo de Tito]]
# [[Un bosquejo del libro de Rut]]
# [[Un bosquejo homilético para 1 Pedro 5.1-4]]
# [[Un bosquejo para 1 Pedro]]
# [[Un bosquejo para Filemón]]
# [[Un bosquejo para Romanos 9.1-11.36]]
# [[Un posible quiasmo en Marcos 2-3]]
# [[Un propuesto quiasmo en Malaquías 1.6-14]]
# [[Un propuesto quiasmo para Gálatas 4.1-7]]
# [[Un propuesto quiasmo para Lucas 15.11-32]]
# [[Un propuesto quiasmo para Lucas 9.7-20]]
# [[Un quiasmo en Génesis 3]]
# [[Un resumen de 2 Tesalonicenses 2.1-12]]
# [[Un resumen del argumento ateo contra la religión / el Cristianismo]]
# [[Un resumen del mensaje de Judas]]
# [[Un tratamiento cronológico de 2 Tesalonicenses]]
# [[Una comparación de 1 Juan y 2 Juan]]
# [[Una comparación de 1 Pedro 3.18-22 y 4.1-6]]
# [[Una comparación de 2 Juan y 3 Juan]]
# [[Una comparación de Apocalipsis 12.1-17 y 20.1-10]]
# [[Una definición de la filosofía]]
# [[Una definición de la virtud]]
# [[Una definición del conocimiento]]
# [[Una descripción de los hombres impíos en Judas]]
# [[Una descripción del apostol Pablo]]
# [[Una diapositiva de las religiones en relación a la fe reformada]]
# [[Una elaboración de los 16 mensajes principales de Apocalipsis]]
# [[Una estructura quiástica propuesta para Apocalipsis]]
# [[Una introducción a la crítica textual]]
# [[Una introducción a la interpretación y la exégesis]]
# [[Una lista de las funciones de las citas y alusiones en el libro de Hechos]]
# [[Una mirada a 1 Pedro]]
# [[Una mirada a 1 Tesalonicenses]]
# [[Una mirada a Hebreos]]
# [[Una mirada a Judas]]
# [[Una mirada a Santiago]]
# [[Una mirada detrás de 1 Pedro]]
# [[Una mirada detrás de 1 Tesalonicenses]]
# [[Una mirada detrás de Hebreos]]
# [[Una mirada detrás de Judas]]
# [[Una mirada detrás de Santiago]]
# [[Una posible estructura quiástica de Daniel 8-12]]
# [[Una presentación acerca del infierno]]
# [[Una propuesta estructura quiástica para Malaquías]]
# [[Una reconstrucción de la relación entre Pablo y los Corintios]]
# [[Una tabla comparando los sellos, los trompetas y las copas en Apocalipsis]]
# [[Ungir con aceite en Santiago 5.14]]
# [[Varios paralelos entre Apocalipsis, Hechos de los Apóstoles, y las cartas generales]]
# [[Verbos acerca del ministerio en Tito]]
# [[Verbos activos acerca de la Palabra de Dios en Hechos]]
# [[Vida de Jesús]]
# [[Vida emocional]]
# [[Vida intelectual]]
# [[Vida religiosa]]
# [[Video de Palestina desde el aire]]
# [[Viejo bosquejo de 1 Timoteo]]
# [[Viejo bosquejo de 2 Corintios]]
# [[Viejo bosquejo de 2 Pedro]]
# [[Viejo bosquejo de 2 Timoteo]]
# [[Viejo bosquejo de Colosenses]]
# [[Viejo bosquejo de Gálatas]]
# [[Viejo bosquejo de Lucas]]
# [[Viejo bosquejo para 1 Pedro]]
# [[Visiones de Jesucristo en Apocalipsis]]
# [[Walter Brueggemann acerca de la acción de gracias en el AT]]
# [[Walter Kaiser acerca de la importancia de la aplicación]]
# [[Zacarías]]
# [[¿A quién se refiere el 'yo' de Romanos 7.14-25? Cinco opciones]]
# [[¿Cuál es el punto principal de Pedro en 1 Pedro 3.18-22?]]
# [[¿Cuál es el significado de los 153 peces en Juan 21.11?]]
# [[¿Cómo funciona 6.4-6 en la carta a los Hebreos?]]
# [[¿Deberían los lectores de Apocalipsis asimilar a la cultura romana?]]
# [[¿Dónde estaba Timoteo cuando Pablo escribió 2 Timoteo?]]
# [[¿Dónde pasaremos la eternidad? (una presentación en línea)]]
# [[¿El bautismo salva según 1 Pedro 3.18-22?]]
# [[¿En qué sentido fue Cristo el "fin" de la ley?]]
# [[¿Es el 'yo' de Romanos 7 regenerado o no?]]
# [[¿Fue Lázaro 'el discípulo amado' del Evangelio de Juan?]]
# [[¿Quiénes son los 24 ancianos y los cuatro seres vivientes?]]
# [[¿Quiénes son los espíritus encarcelados? ¿Cuál fue su desobediencia? ¿Qué les predicó? ¿Cuándo les predicó? ¿Relación con 4.6? ¿Relación con 2 Pedro 2.4-5?]]
# [[¿Qué exactamente es imposible para las personas que han recaído en Hebreos 6?]]
# [[¿Qué quiere decir “recayeron” en Hebreos 6.6?]]
# [[¿Qué significa “crucificando de nuevo…al Hijo de Dios”?]]
# [[¿Qué significan las cláusulas en Hebreos 6.4-5? ¿Eran estas personas cristianos verdaderos o no?]]
# [[¿Qué significan “muerto en la carne” y “vivificado en espíritu”?]]
# [[Ángeles en Apocalipsis]]
# [[Ángeles y demonios en 1 Pedro]]
# [[Ángeles y demonios en 1 Timoteo]]
# [[Ángeles y demonios en Gálatas]]
# [[Ángeles y demonios en Judas]]
# [[Ética]]
# [[Éxodo]]
# [[Éxodo 34.6 en Jonás]]
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"title": "$:/themes/tiddlywiki/snowwhite/base",
"tags": "[[$:/tags/stylesheet]]",
"text": "\\rules only filteredtranscludeinline transcludeinline macrodef macrocallinline\n\n.sidebar-header {\n\ttext-shadow: 0 1px 0 <<colour sidebar-foreground-shadow>>;\n}\n\n.tw-tiddler-info {\n\t<<box-shadow \"inset 1px 2px 3px rgba(0,0,0,0.1)\">>\n}\n\n@media screen {\n\t.tw-tiddler-frame {\n\t\t<<box-shadow \"5px 5px 5px rgba(0, 0, 0, 0.1)\">>\n\t}\n}\n\n@media (max-width: 770px) {\n\t.tw-tiddler-frame {\n\t\t<<box-shadow none>>\n\t}\n}\n\n.tw-page-controls button svg, .tw-tiddler-controls button svg, .tw-topbar button svg {\n\t<<transition \"fill 150ms ease-in-out\">>\n}\n\n.tw-tiddler-controls button.tw-selected svg {\n\t<<filter \"drop-shadow(0px -1px 2px rgba(0,0,0,0.25))\">>\n}\n\n.tw-tiddler-frame input.tw-edit-texteditor {\n\t<<box-shadow \"inset 0 1px 8px rgba(0, 0, 0, 0.15)\">>\n}\n\n.tw-edit-tags {\n\t<<box-shadow \"inset 0 1px 8px rgba(0, 0, 0, 0.15)\">>\n}\n\n.tw-tiddler-frame .tw-edit-tags input.tw-edit-texteditor {\n\t<<box-shadow \"none\">>\n\tborder: none;\n\toutline: none;\n}\n\ncanvas.tw-edit-bitmapeditor {\n\t<<box-shadow \"2px 2px 5px rgba(0, 0, 0, 0.5)\">>\n}\n\n.tw-drop-down {\n\tborder-radius: 4px;\n\t<<box-shadow \"2px 2px 10px rgba(0, 0, 0, 0.5)\">>\n}\n\n.tw-block-dropdown {\n\tborder-radius: 4px;\n\t<<box-shadow \"2px 2px 10px rgba(0, 0, 0, 0.5)\">>\n}\n\n.tw-modal-displayed {\n\t-webkit-filter: blur(4px);\n}\n\n.modal {\n\tborder-radius: 6px;\n\t<<box-shadow \"0 3px 7px rgba(0,0,0,0.3)\">>\n}\n\n.modal-footer {\n\tborder-radius: 0 0 6px 6px;\n\t<<box-shadow \"inset 0 1px 0 #fff\">>;\n}\n\n\n.tw-alert {\n\tborder-radius: 6px;\n\t<<box-shadow \"0 3px 7px rgba(0,0,0,0.6)\">>\n}\n\n.tw-notification {\n\tborder-radius: 6px;\n\t<<box-shadow \"0 3px 7px rgba(0,0,0,0.3)\">>\n\ttext-shadow: 0 1px 0 rgba(255,255,255, 0.8);\n}\n\n.tw-sidebar-lists .tw-tab-divider {\n\t<<background-linear-gradient \"left, rgb(216,216,216) 0%, rgb(236,236,236) 250px\">>\n}\n\n.tw-more-sidebar .tw-tab-buttons button {\n\t<<background-linear-gradient \"left, rgb(236,236,236) 0%, rgb(224,224,224) 100%\">>\n}\n\n.tw-more-sidebar .tw-tab-buttons button.tw-tab-selected {\n\t<<background-linear-gradient \"left, rgb(236,236,236) 0%, rgb(248,248,248) 100%\">>\n}\n\n.tw-message-box img {\n\t<<box-shadow \"1px 1px 3px rgba(0,0,0,0.5)\">>\n}\n"
}
}
}
{
"tiddlers": {
"$:/themes/tiddlywiki/vanilla/themetweaks": {
"title": "$:/themes/tiddlywiki/vanilla/themetweaks",
"tags": "$:/tags/ControlPanel/Appearance",
"caption": "Theme Tweaks",
"text": "You can tweak certain aspects of the ''Vanilla'' theme.\n\n//Take care to preserve any backticks (`) in the settings//\n\n! Settings\n\n* Font family: <$edit-text tiddler=\"$:/themes/tiddlywiki/vanilla/settings\" index=\"fontfamily\" default=\"\" tag=\"input\"/>\n\n! Sizes\n\n* Font size: <$edit-text tiddler=\"$:/themes/tiddlywiki/vanilla/metrics\" index=\"fontsize\" default=\"\" tag=\"input\"/>\n* Line height: <$edit-text tiddler=\"$:/themes/tiddlywiki/vanilla/metrics\" index=\"lineheight\" default=\"\" tag=\"input\"/>\n* Story left position //(the distance between the left of the screen and the left margin of the story river or tiddler area)//: <$edit-text tiddler=\"$:/themes/tiddlywiki/vanilla/metrics\" index=\"storyleft\" default=\"\" tag=\"input\"/>\n* Story top position //(the distance between the top of the screen ad the top margin of the story river or tiddler area)//: <$edit-text tiddler=\"$:/themes/tiddlywiki/vanilla/metrics\" index=\"storytop\" default=\"\" tag=\"input\"/>\n* Story right //(the distance between the left side of the screen and the left margin of the sidebar area)//: <$edit-text tiddler=\"$:/themes/tiddlywiki/vanilla/metrics\" index=\"storyright\" default=\"\" tag=\"input\"/>\n* Story width //(the width of the story river or tiddler area)//: <$edit-text tiddler=\"$:/themes/tiddlywiki/vanilla/metrics\" index=\"storywidth\" default=\"\" tag=\"input\"/>\n* Tiddler width //(the width of individual tiddlers -- used for zoomin storyview)//: <$edit-text tiddler=\"$:/themes/tiddlywiki/vanilla/metrics\" index=\"tiddlerwidth\" default=\"\" tag=\"input\"/>\n\n"
},
"$:/themes/tiddlywiki/vanilla/base": {
"title": "$:/themes/tiddlywiki/vanilla/base",
"tags": "[[$:/tags/stylesheet]]",
"text": "\\rules only filteredtranscludeinline transcludeinline macrodef macrocallinline\n/*\n** Start with the normalize CSS reset, and then belay some of its effects\n*/\n\n{{$:/themes/tiddlywiki/vanilla/reset}}\n\n*, input[type=\"search\"] {\n\tbox-sizing: border-box;\n\t-moz-box-sizing: border-box;\n\t-webkit-box-sizing: border-box;\n}\n\nhtml button {\n\tline-height: 1.2;\n}\n\n/*\n** Basic element styles\n*/\n\nhtml {\n\tfont-family: {{$:/themes/tiddlywiki/vanilla/settings##fontfamily}};\n\ttext-rendering: optimizeLegibility; /* Enables kerning and ligatures etc. */\t\n}\n\nhtml:-webkit-full-screen {\n\tbackground-color: <<colour page-background>>;\n}\n\nbody.tw-body {\n\tfont-size: {{$:/themes/tiddlywiki/vanilla/metrics##fontsize}};\n\tline-height: {{$:/themes/tiddlywiki/vanilla/metrics##lineheight}};\n\tcolor: <<colour foreground>>;\n\tbackground-color: <<colour page-background>>;\n\tword-wrap: break-word;\n}\n\nh1, h2, h3, h4, h5, h6 {\n\tline-height: 1.2;\n\tfont-weight: 300;\n}\n\npre {\n\tdisplay: block;\n\tpadding: 14px;\n\tmargin-top: 1em;\n\tmargin-bottom: 1em;\n\tword-break: normal;\n\tword-wrap: break-word;\n\twhite-space: pre;\n\twhite-space: pre-wrap;\n\tbackground-color: <<colour pre-background>>;\n\tborder: 1px solid <<colour pre-border>>;\n\tpadding: 0 3px 2px;\n\tborder-radius: 3px;\n}\n\ncode {\n\tcolor: <<colour code-foreground>>;\n\tbackground-color: <<colour code-background>>;\n\tborder: 1px solid <<colour code-border>>;\n white-space: pre-wrap;\n\tpadding: 0 3px 2px;\n\tborder-radius: 3px;\n}\n\nblockquote {\n\tborder-left: 5px solid <<colour blockquote-bar>>;\n\tmargin-left: 25px;\n\tpadding-left: 10px;\n}\n\ndl dt {\n\tfont-weight: bold;\n\tmargin-top: 6px;\n}\n\n/*\nMarkdown likes putting code elements inside pre elements\n*/\npre > code {\n\tpadding: 0;\n\tborder: none;\n\tbackground-color: inherit;\n\tcolor: inherit;\n}\n\ntable {\n\tborder: 1px solid <<colour table-border>>;\n\twidth: auto;\n\tmax-width: 100%;\n\tcaption-side: bottom;\n\tmargin-top: 1em;\n\tmargin-bottom: 1em;\n}\n\ntable th, table td {\n\tpadding: 0 7px 0 7px;\n\tborder-top: 1px solid <<colour table-border>>;\n\tborder-left: 1px solid <<colour table-border>>;\n}\n\ntable thead tr td, table th {\n\tbackground-color: <<colour table-header-background>>;\n\tfont-weight: bold;\n}\n\ntable tfoot tr td {\n\tbackground-color: <<colour table-footer-background>>;\n}\n\n.tw-csv-table {\n\twhite-space: nowrap;\n}\n\n.tw-tiddler-frame img, .tw-tiddler-frame svg, .tw-tiddler-frame canvas, .tw-tiddler-frame embed {\n\tmax-width: 100%;\n}\n\n.tw-tiddler-frame embed {\n\twidth: 100%;\n\theight: 600px;\n}\n\n/*\n** Links\n*/\n\na.tw-tiddlylink {\n\ttext-decoration: none;\n\tfont-weight: normal;\n\tcolor: <<colour tiddler-link-foreground>>;\n\t-webkit-user-select: inherit; /* Otherwise the draggable attribute makes links impossible to select */\n}\n\n.tw-sidebar-lists a.tw-tiddlylink {\n\tcolor: <<colour sidebar-tiddler-link-foreground>>;\n}\n\n.tw-sidebar-lists a.tw-tiddlylink:hover {\n\tcolor: <<colour sidebar-tiddler-link-foreground-hover>>;\n}\n\na.tw-tiddlylink:hover {\n\ttext-decoration: underline;\n}\n\na.tw-tiddlylink-resolves {\n}\n\na.tw-tiddlylink-shadow {\n\tfont-weight: bold;\n}\n\na.tw-tiddlylink-shadow.tw-tiddlylink-resolves {\n\tfont-weight: normal;\n}\n\na.tw-tiddlylink-missing {\n\tfont-style: italic;\n}\n\na.tw-tiddlylink-external {\n\ttext-decoration: underline;\n\tcolor: <<colour external-link-foreground>>;\n\tbackground-color: <<colour external-link-background>>;\n}\n\na.tw-tiddlylink-external:visited {\n\tcolor: <<colour external-link-foreground-visited>>;\n\tbackground-color: <<colour external-link-background-visited>>;\n}\n\na.tw-tiddlylink-external:hover {\n\tcolor: <<colour external-link-foreground-hover>>;\n\tbackground-color: <<colour external-link-background-hover>>;\n}\n\n/*\n** Drag and drop styles\n*/\n\n.tw-tiddler-dragger {\n\tposition: relative;\n\tz-index: -10000;\n}\n\n.tw-tiddler-dragger-inner {\n\tposition: absolute;\n\tdisplay: inline-block;\n\tpadding: 8px 20px;\n\tfont-size: 16.9px;\n\tfont-weight: bold;\n\tline-height: 20px;\n\tcolor: <<colour dragger-foreground>>;\n\ttext-shadow: 0 1px 0 rgba(0, 0, 0, 1);\n\twhite-space: nowrap;\n\tvertical-align: baseline;\n\tbackground-color: <<colour dragger-background>>;\n\tborder-radius: 20px;\n}\n\n.tw-tiddler-dragger-cover {\n\tposition: absolute;\n\tbackground-color: <<colour page-background>>;\n}\n\n.tw-dropzone {\n\tposition: relative;\n}\n\n.tw-dropzone.tw-dragover:before {\n\tz-index: 10000;\n\tdisplay: block;\n\tposition: absolute;\n\ttop: 0;\n\tleft: 0;\n\tright: 0;\n\tbackground: <<colour dropzone-background>>;\n\ttext-align: center;\n\tcontent: \"Drop here\";\n}\n\n/*\n** Buttons\n*/\n\n.btn-invisible {\n\tpadding: 0;\n\tmargin: 0;\n\tbackground: none;\n\tborder: none;\n}\n\n.btn-icon svg {\n\theight: 1em;\n\twidth: 1em;\n\tfill: <<colour muted-foreground>>;\n}\n\n.btn-big-green {\n\tpadding: 8px;\n\tmargin: 4px 8px 4px 8px;\n\tbackground: <<colour download-background>>;\n\tcolor: <<colour download-foreground>>;\n\tfill: <<colour download-foreground>>;\n\tborder: none;\n\tfont-size: 1.2em;\n\tline-height: 1.4em;\n}\n\n.tw-sidebar-lists input {\n\tcolor: <<colour foreground>>;\n}\n\n.tw-sidebar-lists button.btn {\n\tcolor: <<colour sidebar-button-foreground>>;\n}\n\n.tw-sidebar-lists button.btn-mini {\n\tcolor: <<colour sidebar-muted-foreground>>;\n}\n\n.tw-sidebar-lists button.btn-mini:hover {\n\tcolor: <<colour sidebar-muted-foreground-hover>>;\n}\n\n.tw-image-button {\n\theight: 1em;\n}\n\n/*\n** Tags and missing tiddlers\n*/\n\n.tw-tag-list-item {\n\tposition: relative;\n\tdisplay: inline-block;\n\tmargin-right: 7px;\n}\n\n.tw-tags-wrapper {\n\tmargin: 4px 0 14px 0;\n}\n\n.tw-missing-tiddler-label {\n\tfont-style: italic;\n\tfont-weight: normal;\n\tdisplay: inline-block;\n\tfont-size: 11.844px;\n\tline-height: 14px;\n\twhite-space: nowrap;\n\tvertical-align: baseline;\n}\n\n.tw-tag-label {\n\tdisplay: inline-block;\n\tpadding: 2px 9px;\n\tfont-size: 0.9em;\n\tfont-weight: 300;\n\tline-height: 1.2em;\n\tcolor: <<colour tag-foreground>>;\n\twhite-space: nowrap;\n\tvertical-align: baseline;\n\tbackground-color: <<colour tag-background>>;\n\tborder-radius: 8px;\n}\n\n.tw-untagged-label {\n\tbackground-color: <<colour untagged-background>>;\n}\n\n.tw-tag-label svg, .tw-tag-label img {\n\theight: 1em;\n\twidth: 1em;\n\tfill: <<colour tag-foreground>>;\n}\n\n/*\n** Page layout\n*/\n\n.tw-topbar {\n\tposition: fixed;\n\tz-index: 1200;\n}\n\n.tw-topbar-left {\n\tleft: 29px;\n\ttop: 5px;\n}\n\n.tw-topbar-right {\n\ttop: 5px;\n\tright: 29px;\n}\n\n.tw-topbar button {\n\tpadding: 8px;\n}\n\n.tw-topbar svg {\n\tfill: <<colour muted-foreground>>;\n}\n\n.tw-topbar svg:hover {\n\tfill: <<colour foreground>>;\n}\n\n.sidebar-header {\n\tcolor: <<colour sidebar-foreground>>;\n}\n\n.sidebar-header .title a.tw-tiddlylink-resolves {\n\tfont-weight: 300;\n}\n\n.sidebar-header .tw-sidebar-lists p {\n\tmargin-top: 3px;\n\tmargin-bottom: 3px;\n}\n\n.sidebar-header .tw-missing-tiddler-label {\n\tcolor: <<colour sidebar-foreground>>;\n}\n\n.tw-advanced-search input {\n\twidth: 60%;\n}\n\n.tw-search {\n\tpadding-top: 14px;\n}\n\n.tw-search a svg {\n\theight: 0.75em;\n}\n\n.tw-search-results {\n\tpadding-top: 14px;\n}\n\n.tw-page-controls {\n\tmargin-top: 14px;\n}\n\n.tw-page-controls a.tw-tiddlylink:hover {\n\ttext-decoration: none;\n}\n\n.tw-page-controls svg {\n\theight: 1.75em;\n\tmin-width: 1px;\n\tpadding-right: 0.5em;\n\tfill: <<colour sidebar-controls-foreground>>;\n}\n\n.tw-page-controls button:hover svg, .tw-page-controls a:hover svg {\n\tfill: <<colour sidebar-controls-foreground-hover>>;\n}\n\n.tw-menu-list-item {\n\twhite-space: nowrap;\n}\n\n.tw-menu-list-count {\n\tfont-weight: bold;\n}\n\n.tw-open-tiddler-list {\n\t<<transform-origin \"0% 0%\">>\n}\n\n.tw-menu-list-subitem {\n\tpadding-left: 7px;\n}\n\n.story-river {\n\tposition: relative;\n}\n\n.tw-story-spacer {\n\tposition: absolute;\n\tmin-height: 100%;\n}\n\n@media (max-width: {{$:/themes/tiddlywiki/vanilla/metrics##storywidth}}) {\n\n\t.sidebar-header {\n\t\tpadding: 14px;\n\t\tmin-height: 32px;\n\t}\n\n\t.story-river {\n\t\tposition: relative;\n\t\tpadding: 0;\n\t}\n}\n\n@media (min-width: {{$:/themes/tiddlywiki/vanilla/metrics##storywidth}}) {\n\n\t.tw-message-box {\n\t\tmargin: 21px -21px 21px -21px;\n\t}\n\n\t.tw-sidebar-scrollable {\n\t\tposition: fixed;\n\t\ttop: {{$:/themes/tiddlywiki/vanilla/metrics##storytop}};\n\t\tleft: {{$:/themes/tiddlywiki/vanilla/metrics##storyright}};\n\t\tbottom: 0;\n\t\tright: 0;\n\t\toverflow-y: auto;\n\t\toverflow-x: auto;\n\t\t-webkit-overflow-scrolling: touch;\n\t\tmargin: 0 0 0 -42px;\n\t\tpadding: 71px 0 28px 42px;\n\t}\n\n\t.story-river {\n\t\tposition: relative;\n\t\tleft: {{$:/themes/tiddlywiki/vanilla/metrics##storyleft}};\n\t\ttop: {{$:/themes/tiddlywiki/vanilla/metrics##storytop}};\n\t\twidth: {{$:/themes/tiddlywiki/vanilla/metrics##storywidth}};\n\t\tpadding: 42px 42px 42px 42px;\n\t}\n\n<<if-no-sidebar \"\n\n\t.story-river {\n\t\twidth: auto;\n\t}\n\n\">>\n\n}\n\n@media print {\n\t.sidebar-header, .tw-topbar {\n\t\tdisplay: none;\n\t}\n\n\t.story-river {\n\t\tmargin-left: 14px;\n\t}\n}\n\n/*\n** Tiddler styles\n*/\n\n.tw-tiddler-frame {\n\tmargin-bottom: 28px;\n\tbackground-color: <<colour tiddler-background>>;\n\tborder: 1px solid <<colour tiddler-border>>;\n}\n\n.tw-tiddler-info {\n\tpadding: 14px 42px 14px 42px;\n\tbackground-color: <<colour tiddler-info-background>>;\n\tborder-top: 1px solid <<colour tiddler-info-border>>;\n\tborder-bottom: 1px solid <<colour tiddler-info-border>>;\n}\n\n.tw-tiddler-info .tw-tab-buttons button.tw-tab-selected {\n\tbackground-color: <<colour tiddler-info-tab-background>>;\n\tborder-bottom: 1px solid <<colour tiddler-info-tab-background>>;\n}\n\n.tw-view-field-table {\n\twidth: 100%;\n}\n\n.tw-view-field-name {\n\twidth: 1%; /* Makes this column be as narrow as possible */\n\ttext-align: right;\n\tfont-style: italic;\n}\n\n.tw-view-field-value {\n}\n\n@media (max-width: 770px) {\n\t.tw-tiddler-frame {\n\t\tpadding: 14px 14px 14px 14px;\n\t}\n\n\t.tw-tiddler-info {\n\t\tmargin: 0 -14px 0 -14px;\n\t}\n}\n\n@media (min-width: 770px) {\n\t.tw-tiddler-frame {\n\t\tpadding: 28px 42px 42px 42px;\n\t\twidth: {{$:/themes/tiddlywiki/vanilla/metrics##tiddlerwidth}};\n\t}\n\n<<if-no-sidebar \"\n\n\t.tw-tiddler-frame {\n\t\twidth: 100%;\n\t}\n\n\">>\n\n\t.tw-tiddler-info {\n\t\tmargin: 0 -42px 0 -42px;\n\t}\n}\n\n.tw-site-title,\n.titlebar {\n\tfont-weight: 300;\n\tfont-size: 2.35em;\n\tline-height: 1.2em;\n\tcolor: <<colour tiddler-title-foreground>>;\n}\n\n.tw-system-title-prefix {\n\tcolor: <<colour muted-foreground>>;\n}\n\n.titlebar img {\n\theight: 1em;\n}\n\n.tw-subtitle {\n\tfont-size: 0.9em;\n\tcolor: <<colour tiddler-subtitle-foreground>>;\n\tfont-weight: 300;\n}\n\n.tw-tiddler-missing .title {\n font-style: italic;\n font-weight: normal;\n}\n\n.tw-tiddler-frame .tw-tiddler-controls {\n\tfloat: right;\n}\n\n.tw-tiddler-controls button {\n\tmargin: 0 0 0 5px;\n\tvertical-align: baseline;\n}\n\n.tw-tiddler-controls button svg {\n\theight: 0.75em;\n\tfill: <<colour tiddler-controls-foreground>>;\n}\n\n.tw-tiddler-controls button.tw-selected svg {\n\tfill: <<colour tiddler-controls-foreground-selected>>;\n}\n\n.tw-tiddler-controls button.btn-invisible:hover svg {\n\tfill: <<colour tiddler-controls-foreground-hover>>;\n}\n\n@media print {\n\t.tw-tiddler-controls {\n\t\tdisplay: none;\n\t}\n}\n\n.tw-tiddler-help { /* Help prompts within tiddler template */\n\tcolor: <<colour muted-foreground>>;\n\tmargin-top: 14px;\n}\n\n.tw-tiddler-help a.tw-tiddlylink {\n\tcolor: <<colour very-muted-foreground>>;\n}\n\n.tw-tiddler-frame input.tw-edit-texteditor, .tw-tiddler-frame textarea.tw-edit-texteditor {\n\twidth: 100%;\n\tpadding: 3px 3px 3px 3px;\n\tborder: 1px solid <<colour tiddler-editor-border>>;\n\tline-height: 1.3em;\n\t-webkit-appearance: none;\n\tmargin: 4px 0 4px 0;\n}\n\n.tw-tiddler-frame input.tw-edit-texteditor {\n\tbackground-color: <<colour tiddler-editor-background>>;\n}\n\ncanvas.tw-edit-bitmapeditor {\n\tborder: 6px solid <<colour tiddler-editor-border-image>>;\n\tcursor: crosshair;\n\t-moz-user-select: none;\n\t-webkit-user-select: none;\n\t-ms-user-select: none;\n\tmargin-top: 6px;\n\tmargin-bottom: 6px;\n}\n\n.tw-edit-bitmapeditor-width {\n\tdisplay: block;\n}\n\n.tw-edit-bitmapeditor-height {\n\tdisplay: block;\n}\n\n/*\n** Toolbar buttons\n*/\n\n.tw-page-controls svg.tw-image-new-button {\n fill: <<colour toolbar-new-button>>;\n}\n\n.tw-page-controls svg.tw-image-options-button {\n fill: <<colour toolbar-options-button>>;\n}\n\n.tw-page-controls svg.tw-image-save-button {\n fill: <<colour toolbar-save-button>>;\n}\n\n.tw-tiddler-controls button svg.tw-image-info-button {\n fill: <<colour toolbar-info-button>>;\n}\n\n.tw-tiddler-controls button svg.tw-image-edit-button {\n fill: <<colour toolbar-edit-button>>;\n}\n\n.tw-tiddler-controls button svg.tw-image-close-button {\n fill: <<colour toolbar-close-button>>;\n}\n\n.tw-tiddler-controls button svg.tw-image-delete-button {\n fill: <<colour toolbar-delete-button>>;\n}\n\n.tw-tiddler-controls button svg.tw-image-cancel-button {\n fill: <<colour toolbar-cancel-button>>;\n}\n\n.tw-tiddler-controls button svg.tw-image-done-button {\n fill: <<colour toolbar-done-button>>;\n}\n\n/*\n** Tiddler edit mode\n*/\n\n.tw-tiddler-edit-frame em.tw-edit {\n\tcolor: <<colour muted-foreground>>;\n\tfont-style: normal;\n}\n\n.tw-edit-type-dropdown a.tw-tiddlylink-missing {\n\tfont-style: normal;\n}\n\n.tw-edit-tags {\n\tborder: 1px solid <<colour tiddler-editor-border>>;\n\tpadding: 4px 8px 4px 8px;\n}\n\n.tw-edit-add-tag {\n\tdisplay: inline-block;\n}\n\n.tw-edit-add-tag .tw-add-tag-name input {\n\twidth: 50%;\n}\n\n.tw-edit-tags .tw-tag-label {\n\tdisplay: inline-block;\n}\n\n.tw-edit-tags-list {\n\tmargin: 14px 0 14px 0;\n}\n\n.tw-tag-editor-label {\n\tdisplay: inline-block;\n\tmargin-right: 7px;\n}\n\n.tw-remove-tag-button {\n\tpadding-left: 4px;\n}\n\n.tw-tiddler-preview {\n\toverflow: auto;\n}\n\n.tw-tiddler-preview-preview {\n\tfloat: right;\n\twidth: 48%;\n\tborder: 1px solid <<colour tiddler-editor-border>>;\n\tmargin: 4px 3px 3px 3px;\n\tpadding: 3px 3px 3px 3px;\n}\n\n.tw-tiddler-preview-edit {\n\twidth: 48%;\n}\n\n.tw-edit-fields {\n\twidth: 100%;\n}\n\n\n.tw-edit-fields table, .tw-edit-fields tr, .tw-edit-fields td {\n\tborder: none;\n\tpadding: 4px;\n}\n\n.tw-edit-fields > tbody > .tw-edit-field:nth-child(odd) {\n\tbackground-color: <<colour tiddler-editor-fields-odd>>;\n}\n\n.tw-edit-fields > tbody > .tw-edit-field:nth-child(even) {\n\tbackground-color: <<colour tiddler-editor-fields-even>>;\n}\n\n.tw-edit-field-name {\n\ttext-align: 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*[[El contenido de 1 Corintios]]
*[[El estudio de 1 Corintios]]
*[[Notas exegéticas para 1 Corintios]]
*[[Bibliografía de recursos consultados para 1 Corintios]]
*[[Bosquejo de 1 Corintios 7.1-40]]
En un libro cuya estructura es un misterio, el apóstol Juan escribe a un grupo de creyentes alrededor del final del primer siglo, probablemente desde Éfeso. Les escribe para refutar algunas herejías de sabor gnóstico, herejías que vienen de “falsos profetas” que quieren engañar a los lectores.
En este libro Juan hace un contraste agudo entre, por un lado, Dios y los creyentes, y, por el otro lado, el mundo. Es un contraste entre luz y tinieblas, amor y odio, justicia y pecado, verdad/certeza y error, confianza y vergüenza, fe y negación. Juan enfatiza la cristología: Jesús es el Cristo, el Hijo de Dios, venido en la carne. También enfatiza la importancia de amar a los hermanos Cristianos.
*[[El contenido de 1 Juan]]
*[[El estudio de 1 Juan]]
*[[Notas exegéticas para 1 Juan]]
*[[Bibliografía de recursos consultados para 1 Juan]]
*[[Bibliografía de recursos en español para 1, 2 y 3 Juan]]
*[[Presentaciones de 1 Juan en SlideShare]]
!3.11-18 notas generales
''Resumen''
Amémonos unos a otros como Cristo hizo
''Contrastes''
Estos versículos hablan de dos dominios o esferas, un dominio de la muerte y un dominio de la vida eterna. Sabemos que hemos pasado del dominio de la muerte al dominio de la vida si amamos a nuestro hermano. La siguiente tabla contrasta los elementos de estos dominios.
|bluealtrows|k
|!El dominio de la muerte|!El dominio de la vida (eterna)|
|Dominado por el maligno|Dominado por Jesucristo|
|Caracterizado por el odio|Caracterizado por el amor (de Dios)|
|El odio se manifiesta en el asesinato, el quitar la vida de otro|El amor se manifiesta en el sacrificio, el dar la vida de uno por el bienestar de otro|
|El ejemplo del odio es Caín|El ejemplo del amor es Jesucristo|
|Las acciones de Caín, habitante del dominio de muerte, eran malas|Las acciones de Abel, habitante del dominio de la vida, eran justas|
''La estructura del texto''
|bluebycell|k
|Vv.|Función|Resumen|
|>|>| ''3.11: La exhortación al amor'' |
|!''11''|!Exhortación prinicipal|!Amemos unos a otros|
|>|>| ''3.11-12: El ejemplo que debemos evitar'' |
|!''12''|!Exhortación negativa|!No seamos como Caín que mató a Abel|
|!''13''|!Exhortación parentética basada en el ejemplo de v. 12|!(No se sorprendan del odio del mundo contra ustedes, como Caín odió a Abel)|
|>|>|''3.14-15: Cómo identificar a los habitantes del dominio de la vida y la muerte'' |
|!''14a''|!Afirmación condicional|!El amor es la evidencia que hemos pasado a la vida|
|!''14b''|!Afirmación contraria, basada en v. 14a|!El odio es la evidencia que permanecemos en la muerte|
|!''15''|!Argumento para apoyar v. 14b|!Odiar es equivalente a asesinar, y ningun asesinato tiene la vida eterna|
|>|>| ''3.16-18: Cómo es el amor que se requiere'' |
|!''16a''|!Definición del término "amor"|!El amor es dar la vida de uno para otros, como Cristo hizo|
|!''16b''|!Exhortación|!Debemos amar a nuestro hermano|
|!''17''|!Pregunta = afirmación|!El que rehusa ayudar al necesitado no tiene el amor de Dios|
|!''18''|!Exhortación|!Amemos de una forma concreta y sincera|
!3.16
''Resumen''
Conocemos lo que es el amor porque Cristo nos lo demostró en la cruz, entregando su vida en nuestro lugar por nuestra salvación. Así que nosotros debemos dedicar nuestras vidas a la búsqueda del bienestar de nuestros hermanos en Cristo.
''Expansión''
Según este versículo, el que ama:
*Busca el bienestar del otro
*Está dispuesto a sacrificar su ser, entregar su vida, dar sus bienes, etc., para el otro
''La función del versículo en su contexto''
*Juan ha hablado del amor desde capítulo 2. En 4.11 nos exhorta a que amemos unos a otros. Aquí nos da la definición de "amor".
*Cristo, contraste con Caín
*[[La estructura de 1 Juan 3.4-10]]
*[[Paralelos entre 1 Juan 3.4-7 y 3.8-10]]
*''“Dios le dará vida”:'' La palabra “Dios” no aparece en el griego. Es posible que “el creyente” es el sujeto de “le dará vida”, no Dios. Si es así, Juan sugiere que cuando un creyente ora por un hermano errante, le da vida. Sin embargo, es más probable que se refiere a Dios.
*''“Pecado no de muerte”:'' ¿A qué se refiere? Opciones:
**Pecados veniales (menos graves) en contraste con pecados mortales (más graves)
**Pecados no intencionales en contraste con pecados deliberados o intencionales (una distinción del AT)
**Pecados que no han resultado en la muerte del pecador (o sea que cuando Juan parece prohibir la oración por los pecados de muerte, prohibe la oración por los que murieron a causa de su pecado)
**Pecados normales en contraste con la apostasía (pero Juan parece decir que los herejes nunca pertenecían al grupo de los lectores (2.19).
**El pecado de ser falsos profetas y anticristos en vez de creer. Apoyo: Juan nunca dice directamente que un hermano puede cometer el pecado de muerte.
*Después de la discusión de oración, Juan recuerda a sus lectores que a pesar del hecho que podemos distiunguir entre pecado de muerte y pecado no de muerte, todo pecado es muy grave, y no debe ser tratado como cosa de menos solo por el hecho de que podemos orar por ello y ser perdonado de ello. ,,Fuente desconocida,,
1 Pedro es una carta escrita por el apóstol Pedro (probablemente desde Roma a principio de los años 60 d.c.). Pedro escribió para consolar y animar a algunos Cristianos Gentiles que experimentaban una severa persecución por ser seguidores de Jesucristo. 1 Pedro habla de la santidad, la escatología, el sufrimiento, la relación entre iglesia y sociedad, la imitación de Cristo, y la iglesia, entre otros temas.
*[[Una mirada a 1 Pedro]]
*[[Una mirada detrás de 1 Pedro]]
*[[Notas exegéticas para 1 Pedro]]
*[[Panorama visual de 1 Pedro]]
*[[Presentaciones de 1 Pedro en Slideshare]]
*[[Bibliografía de recursos consultados para 1 Pedro]]
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|bluealtrows|k
|>|!1 Pedro 1.1-2|
|''Pedro''|Nombre del autor|
|@@.indent1 apóstol de Jesucristo@@|Descripción del autor|
|''A los escogidos,''|Identificación doctrinal de los destinatarios|
|@@.indent1 extranjeros de la dispersión@@|Descripción de los destinatarios|
|@@.indent2 <span class=blue>en</span> el Ponto, Galacia, Capadocia, Asia y Bitinia,@@|Ubicación geográfica de la dispersión|
|@@.indent1 <span class=blue>según</span> la presciencia de Dios Padre@@|La manera en que fueron escogidos|
|@@.indent1 <span class=blue>por</span> la santificación del Espíritu@@|El medio por lo cual fueron escogidos|
|@@.indent1 <span class=blue>para</span> la obediencia@@|Un propósito para lo cual fueron escogidos|
|@@.indent1 y <span class=blue>para</span> [recibir] una rociada con la sangre de Jesucristo@@|Otro propósito para lo cual fueron escogidos|
|''Gracia a ustedes y paz sean multiplicados.''|El saludo|
!Notas
*Nótese las preposiciones indicados por el color @@.blue azul@@ en vv. 1-2. Estas preposiciones indican una extensa descripción doctrinal de los destinatarios y su elección por Dios.
,,Fuente: estudio personal y traducción del autor,,
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!Una comparación de 1 Pedro 1.3-12 y 1.13-2.3
|greenaltrows|k
|!1.3-12|!1.13-2.3|!Paralelo|
|1.3|1.13|Esperanza / esperen|
|1.3|1.23, 2.2|Nacimiento|
|1.4|1.18, 1.23|Corruptible / incorruptible|
|1.5|1.20|Manifestado en los postreros tiempos|
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!¿Debe ir 1 Pedro 2.1-3 con el texto que lo precede o con el texto que sigue?
*La mayoría de los comentarios ponen 2.1-3 con el material que sigue.
*Pero no reconocen que 2.1-3 es como las tres secciones anteriores, que tienen exhortaciones seguidas por razones teológicas y alusiones de textos del AT.
*No reconocen la continuación en 2.2 de la imagen de nacimiento e infancia de 1.23
*Las imágenes cambian en 2.4. Ahora son sacerdotales, geológicas y arquitectónicas
Michaels sugiere que la palabra “amados” en 2.11 y 4.12 indican divisiones básicas de la carta.
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!Una comparación de 1 Pedro 1.3-12 y 1.13-2.3
|greenaltrows|k
|!1.3-12|!1.13-2.3|!Paralelo|
|1.3|1.13|Esperanza / esperen|
|1.3|1.23, 2.2|Nacimiento|
|1.4|1.18, 1.23|Corruptible / incorruptible|
|1.5|1.20|Manifestado en los postreros tiempos|
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[[1 Pedro 1.3-5, bosquejo sintáctico]]
-----
!1 Pedro 1.3-9 traducción y sangría
Bendito [sea] el Dios y Padre de nuestro Señor Jesucristo
:''Quien'' (según su gran misericordia) nos hizo nacer de nuevo
::''A una'' esperanza viva
:::Por medio de la resurrección de Jesucristo de los muertos
::''A una'' herencia
:::incorruptible, incontaminada e inmarchitable
:::guardada en el cielo para ustedes
::::quienes por el poder de Dios son guardados por la fe
::''A una'' salvación
:::Que está por revelarse en los últimos tiempos
:''En quien regocijan''
::[Aunque] por un tiempo es necesario que esten atormentado por todo tipo de pruebas
:::''Para que la aprobación de su fe''
::::(un oro precioso destruido por el fuego pero aprobado)
:::''Sea encontrada'' en alabanza y gloria y honra
::::En la manifestación de Jesucristo,
:::::Quien, no mirándolo, lo aman
:::::Y en quien, todavía no viéndolo, están creyendo
:Y ''regocijan'' con un gozo inefable y glorioso
::[porque están] recibiendo el fin de su fe, la salvación de sus almas.
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!La interpretación de ‘regocijar’ en 1 Pedro 1.6, 1.8
Hay tres posibles interpretaciones de ἀγαλλιᾶσθε en 1.6 y 1.8:
#Como presente indicativo: “Ustedes se están regocijándo”
#Como presente indicativo con sentido futuro: “Ustedes se regocijarán”
#Como imperativo: “Regocíjense”.
-----
|greenaltrows|k
|>|!1 Pedro 1.3-5|
|''Bendito [sea] el Dios y Padre'' de nuestro Señor Jesucristo|Exhortación = doxología|
|@@.indent1 quien,@@|Modifica 'Dios y Padre'|
|@@.indent2 <span class="blue">según</span> su gran misericordia,@@|La manera que les hizo nacer|
|@@.indent1 nos [hizo] nacer de nuevo@@|Predicado de la cláusula subordinada|
|@@.indent2 <span class="blue">a</span> una esperanza viva@@|El destino hacia lo cual los hizo nacer|
|@@.indent2 <span class="blue">por medio de</span> la resurrección de Jesucristo de los muertos@@|El medio por lo cual los hizo nacer|
|@@.indent2 <span class="blue">a</span> [recibir] una herencia@@|Otro destino hacia lo cual los hizo nacer|
|@@.indent3 <span class="red">in</span>corruptible,@@|Descripción de la herencia|
|@@.indent3 <span class="red">in</span>contaminada,@@|Descripción de la herencia|
|@@.indent3 e <span class="red">in</span>marchitable,@@|Descripción de la herencia|
|@@.indent3 reservada en el cielo para ustedes@@|Descripción de la herencia|
|@@.indent4 quienes@@|Sujeto de la cláusula|
|@@.indent5 por el poder de Dios@@|El medio por lo cual son protegidos|
|@@.indent4 son protegidos@@|Predicado de la cláusula|
|@@.indent5 por medio de la fe@@|El medio por lo cual son protegidos|
|@@.indent5 para una salvación@@|El objetivo de la protección|
|@@.indent6 preparada para ser revelada en el postrer tiempo.@@|Descripción de la salvación|
''Notas''
*Nótese que a pesar de todas las cláusulas subordinadas, el núcleo de la oración gramatical es una doxología, una exhortación a que Dios reciba la alabanza que merece.
*Nótese las preposiciones coordinadas en vv. 3-4, señaladas con el color @@.blue azul@@. Todas describen y modifican la cláusula "nos hizo nacer de nuevo."
*Nótese también la aliteración de los tres prefijos "in", señalados con el color @@.red rojo@@, en v. 4. Estos prefijos en español traducen el prefijo ἀ con que comienzan las tres palabras en el griego.
,,Fuente: Estudio personal y traducción del autor,,
1 Pedro 3.18-22 es un texto muy difícil, con muchas complicaciones. Véase nuestros artículos:
*[[¿Qué significan “muerto en la carne” y “vivificado en espíritu”?]]
*[[¿El bautismo salva según 1 Pedro 3.18-22?]]
*[[¿Cuál es el punto principal de Pedro en 1 Pedro 3.18-22?]]
*[[Una comparación de 1 Pedro 3.18-22 y 4.1-6]]
*[[¿Quiénes son los espíritus encarcelados? ¿Cuál fue su desobediencia? ¿Qué les predicó? ¿Cuándo les predicó? ¿Relación con 4.6? ¿Relación con 2 Pedro 2.4-5?]]
*[[1 Pedro 5.1-5a, bosquejo sintáctico]]
*[[Un bosquejo homilético para 1 Pedro 5.1-4]]
*[[1 Pedro 5.5b-11, bosquejo sintáctico]]
|greenaltrows|k
|>|>|!5.1 - Fórmula de exhortación|
|5.1a|''A los ancianos entre ustedes exhorto,''|Fórmula de apelación|
|5.1b|@@.indent1 co-anciano@@|Descripción del autor que apela|
|5.1c|@@.indent1 y testigo de los padecimientos de Cristo@@|Descripción del autor que apela|
|5.1d|@@.indent1 y de la gloria está por revelarse, un participante@@|Descripción del autor que apela|
|>|>|!5.2-3 - Exhortación propia, a los ancianos|
|5.2a|''Apacenten el 'entre-ustedes' rebaño de Dios''|Exhortación|
|5.2b|@@.indent1 cuidando de ella,@@|Participio - una manera en que deben de apacentar|
|5.2c|@@.indent1 <span class="blue">no</span> por sentirse obligados,@@|Frase preposicional - una manera en que no deben de apacentar|
|5.2d|@@.indent1 <span class="blue">sino</span> voluntariamente,@@|Adjetivo - una manera en que deben de apacentar|
|5.2e|@@.indent1 <span class="blue">no</span> por ganancia deshonesta,@@|Frase preposicional - una manera en que no deben de apacentar|
|5.2f|@@.indent1 <span class="blue">sino</span> con un afán de servir,@@|Frase preposicional - una manera en que deben de apacentar|
|5.3a|@@.indent1 <span class="blue">no</span> como si fueran dictadores sobre los que están bajo su cuidado,@@|Cláusula dependiente - una manera en que no deben de apacentar|
|5.3b|@@.indent1 <span class="blue">sino</span> como ejemplos para el rebaño.@@|Cláusula dependiente - una manera en que deben de apacentar|
|>|>|!5.4 - Promesa|
|5.4a|y . . .|Conjunción - conexión entre 2a y 4a|
|5.4b|@@.indent1 cuando el Príncipe de los pastores aparezca,@@|Cláusula dependiente - cuando recibirán la corona|
|5.4c|. . . ''ustedes recibirán la incorruptible corona'' de gloria.|Afirmación teológica|
|>|>|!5.5a - Exhortación a los jóvenes|
|5.5a|Igualmente, ''jóvenes, estén sujetos a los ancianos.''|Exhortación|
*[[Bosquejo sintáctico de 1 Pedro 5.12-14]]
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!1 Pedro 5.14, notas exegéticas
''Asuntos históricos''
Un beso en la mejilla era un saludo oriental muy común. Pero después fue expuesto a los abusos, y desapareció a finales del siglo XIII.
''Asuntos canónicos''
El beso (u ósculo) santo se encuentra en los siguientes pasajes también: Rom. 16.16, 1 Cor. 16.20, 2 Cor. 13.12, 1 Tes. 5.26.
''Asuntos interpretativos''
''"Que están en Jesucristo."'' Pedro se dirige a todos sus lectores, y dice que ellos se encuentran "en Cristo" (bajo su cobertura). Sus palabras no llevan ninguna implicación de que algunos de ellos no estaban en Cristo y que Pedro no se dirige a aquellos.
''Asuntos textuales''
''"Amén."'' Varios manuscritos griegos no tienen la palabra "Amén." Las traducciones antiguas cópticas y etiopos tampoco tienen esta palabra. Así que su autenticidad está en duda.
|greenaltrows|k
|>|>|!5.5b - Una exhortación con su motivo|
|5.5b1|''Y todos, revístanse de la humildad . . . ''|Exhortación|
|5.5b2|@@.indent1 [cada uno] hacia los demás,@@|Frase preposicional - la manera en que deben de revestirse|
|5.5b3|@@.indent1 porque Dios se opone a los soberbios@@|Cláusula dependiente - una razón que deben de revestirse|
|5.5b4|@@.indent1 y da <span class="blue">gracia</span> a los humildes.@@|Cláusula dependiente - una razón que deben de revestirse|
|>|>|!5.6-7 - Una exhortación con su propósito|
|5.6a|''Humíllense'', pues,|Exhortación|
|5.6b|@@.indent1 bajo la poderosa mano de Dios,@@|Frase preposicional - una manera en que deben de humillarse|
|5.6c|@@.indent1 para que él les exalte a su debido tiempo,@@|Cláusula dependiente - una razón que deben de humillarse|
|5.7a|@@.indent1 echando toda su ansiedad sobre él,@@|Participio - otra manera en que deben de humillarse|
|5.7b|@@.indent1 porque él se cuida de ustedes.@@|Cláusula dependiente - una razón que deben de humillarse|
|>|>|!5.8 - Dos exhortaciones con su motivo|
|5.8a|''Sean sobrios,''|Exhortación|
|5.8b|''velen.''|Exhortación|
|5.8c|''Su adversario el diablo . . .''|El sujeto de la oración gramatical - el predicado aparece en 8e|
|5.8d|@@.indent1 como león rugiente,@@|Cláusula dependiente - descripción del diablo de 8c|
|5.8e|''. . . anda alrededor,''|El predicado de la oración gramatical - el sujeto apareció en 8c|
|5.8f|@@.indent1 buscando a quien devorar.@@|Participio - el propósito por lo cual el diablo anda|
|>|>|!5.9 - Una exhortación con su motivo|
|5.9a|''Resístenlo'' [al diablo de 5.8c]|Exhortación|
|5.9b|@@.indent1 firmes en la fe,@@|Adjetivo - una manera en que deben de resistirlo|
|5.9c|@@.indent1 sabiendo@@|Adjetivo - una manera en que deben de resistirlo|
|5.9d|@@.indent2 que los mismos padecimientos. . .@@|Cláusula dependiente que va con verbos de dicción - el contenido de lo que deben de saber|
|5.9e|@@.indent3 en sus hermanos en todo el mundo@@|Frase preposicional - dónde los padecimientos se van cumpliendo|
|5.9f|@@.indent2 . . . se van cumpliendo@@|Frase preposicional - dónde los padecimientos se van cumpliendo|
|>|>|!5.10 - Una promesa|
|5.10a|''Y el Dios'' de toda <span class="blue">gracia</span> . . .|Sujeto de la oración gramatical - el predicado aparece en 10d|
|5.10b|@@.indent1 que nos llamó a su eterna gloria en Jesucristo,@@|Cláusula dependiente - descripción del Dios de 10a|
|5.10c|@@.indent1 después de que hayan padecido un poco de tiempo,@@|Cláusula dependiente - cuando Dios les perfeccionará|
|5.10d|''. . . él mismo les perfeccionará, afirmará, fortalecerá, y establecerá.''|El predicado de la oración gramatical - el sujeto apareció en 10a|
|>|>|!5.11 - Una doxología|
|5.11a|''A él sea la gloria''|Exhortación indirecta|
|5.11b|@@.indent1 por los siglos de los siglos. Amén.@@|Frase preposicional - la duración de tiempo que la gloria debe ser a Dios|
!Notas
*La estructura básica es una serie de exhortaciones a todos sus lectores, con una promesa en v. 10 para los que obedecen estas exhortaciones. Versículo 11 es una doxología, un elemento que normalmente concluía el cuerpo de una carta cristiana del primer siglo.
*Nótese las palabras de color @@.blue azul@@: la frase "el mismo Dios de toda gracia" en 5.10a se refiere a 5.5b, donde Pedro dice que Dios da gracia a los humildes.
,,Fuente: estudio personal y traducción del autor,,
*[[Una mirada a 1 Tesalonicenses]]
*[[Una mirada detrás de 1 Tesalonicenses]]
*[[Notas exegéticas para 1 Tesalonicenses]]
*[[Bibliografía de recursos consultados para 1 Tesalonicenses]]
!!Estructura
|bluealtrows|k
|1.1a|Autores|
|1.1b|Destinatarios|
|1.1c|Saludos|
|bluealtrows|k
|1.2-5||
|1.6-7||
|1.8||
|1.9-10||
2.01-2
2.03-4
2.05-7a
2.07b-8
2.09a
2.09b
2.10-12
2.13
2.14-16a
2.16b
2.1: Afirmación: Nuestra visita no fue un fracaso
2.2-6ª: Primera evidencia: “No fuimos insinceros, mas les hablamos la verdad”
2.6b-12: Segunda evidencia: “No les fuimos una carga, mas los tratamos con ternura”
2.13-16: Tercera evidencia: (Pablo resume su acción de gracias):“Ustedes respondieron a nuestro mensaje y soportaron la persecución de los judíos”
2.17
2.18
2.19
2.20
3.01-3a
3.03b
3.04
3.05
3.06-8
3.09-10
2.17-20: Su ausencia no fue por falta de ganas de visitarlos, sino por Satanás
3.1-5: Les envió a Timoteo para fortalecerlos en medio de la persecución
3.6-10: Expresión de gozo al escuchar el reporte de Timoteo
3.11
3.12-13
3.11-13: Oración
Que Dios facilite la visita de Pablo
Que aumente el amor de los Tesalonicenses
Que los establezca en la venida de Jesús
4.01
4.02
4.03-6
4.07
4.08
4.09-10a
4.10b-12
4.1-12: Como andar para agradar a Dios
4.1-2: Exhortación general
4.3-8: La conducta sexual
4.9-10: El amor fraternal
4.11-12: El trabajo
!!La estructura de 1 Tesalonicenses 4.13-18
|bluebycell|k
|>|Afirmación introductoria, v. 13|El luto para Cristianos fallecidos se hace con esperanza|
|>|Primera razón, v. 14|La confesión de la iglesia|
|Segunda razón, vv. 15-17|“Una palabra del Señor”|4.15|
|~|~|4.16-17a|
|~|~|4.17b|
|>|Conclusión, v. 18|“Alentaos”|
Vv. 14 y 15 comienzan con la palabra γὰρ (“por”), señalando que son cláusulas que indican causas o razones.
!!Notas generales
*[[Donde comienza y termina la perícopa 1 Tesalonicenses 4.13-18]]
*[[La función de 1 Tesalonicenses 4.13-18 en su contexto]]
*[[Comparación de 1 Tesalonicenses 4.13-18 y 5.1-11]]
!!Notas por versículo
!!4.13
Véase los puntos bajo “el comienzo de la perícopa” de 4.13-18.
''“Los que duermen”:''
*El contexto aclara que Pablo está usando un eufemismo para hablar de personas que han muerto. Este eufemismo era común en el mundo antiguo, en literatura greco-romana y también en el AT (p. ej. Gen. 47.30, Isa. 14.8). Algunos textos antiguos también hablan de resurrección como un despertar del sueño (p. ej. Dan. 12.2; 2 Macabeos 12.44-45).
*Este texto no justifica la doctrina del “sueño del alma”. Pablo no habla del estado intermedio en este texto. Otros textos indican que los creyentes estarán concientes en la presencia de Cristo entre la muerte y la resurrección final (Lc. 23.43, Flp. 1.20-23, Ap. 6.9-11, 2 Co. 5.1-10). Pablo no usa el término “dormir” para indicar un punto de doctrina sino para ser diplomático y pastoral en su forma de escribir.
*No debemos asumir que los que duermen son mártires que murieron en alguna persecución.
''“Para que no os entristezcáis como los otros que no tienen esperanza”:''
*En este contexto la palabra entristecerse habla de estar en luto o lamentar la muerte de los Cristianos fallecidos.
*Hay seis teorías acerca de la razón que los Tesalonicenses estaban tan tristes por los hermanos fallecidos:
**Que algunos maestros gnósticos habían entrado a la congregación diciendo que la resurrección ya había ocurrido. Pero falta evidencia del gnosticismo para esta fecha temprana, y falta evidencia que este es el problema en Tesalónica.
**Que Pablo todavía estaba desarrollando sus creencias acerca de los Cristianos fallecidos que presenta más completamente en 1 Co. 15. Y entonces nunca les había enseñado acerca del tema, y por eso estaban tristes. Pero es inconcebible que Pablo nunca había encontrado la muerte de un Cristiano o formado su doctrina antes de visitar a los Tesalonicenses. ¡Pablo había sido un Cristiano por 15 años cuando escribió esta carta! Además, los Fariseos enseñaban la resurrección de los muertos, y Pablo, como Fariseo, hubiera tenido una doctrina ya formado antes de convertirse.
**Que Pablo les enseñó esto, pero de todos modos cuando algunos de ellos murieron, la tristeza se les sobrevino a los demás. Su doctrina vacilaba frente a la realidad de la muerte. Pero el punto de Pablo es aclarar la conexión entre la resurrección y la segunda venida de Cristo. Parece un punto doctrinal que no han aprendido todavía.
**Que los Tesalonicenses han abandonado su fe en la segunda venida. Pero Pablo en este texto nunca trata de argumentar o probar la segunda venida de Cristo. Parece más bien que se trata de un punto de cronología.
**Que los Tesalonicenses creían que sus fallecidos no serían arrebatados al cielo con Jesús. O sea que su idea era que solo los Cristianos vivos serían arrebatados y llevados al cielo, y los fallecidos no. Peo, como vamos a ver más adelante, este texto no habla de un movimiento hacia un hogar celestial, sino de un encuentro con Cristo en el aire y un regreso a la tierra.
**Que los Tesalonicenses no sabían cómo el evento de la resurrección de los Cristianos fallecidos coordinaba con el evento de la segunda venida, y que los hermanos fallecidos tendrían algun tipo de desventaja en el día final. Aunque los Tesalonicenses sabían que sus compañeros fallecidos serían resucitados, ellos creían que la resurrección ocurriría en algun momento después de la segunda venida, y que los fallecidos no experimentarían el gozo de ver el momento triunfante cuando Cristo aparece en el cielo para recibir a los suyos.
**Esta última teoría es la mejor. Pablo responde que ellos no experimentarán ninguna desventaja en comparación con los Cristianos vivos. Más bien, los fallecidos resucitarán primero y subirán primero para reunirse con Cristo en el aire. Su respuesta es una cronología: primero los fallecidos, después los vivos.
**(Apoyando este punto, es importante notar que algunos escritos intertestamentarios dicen que los que quedan son más benditos que los que murieron: 4 Esdras 13.24, 6.25, 7.26-44; Salmo de Salomón 17.44, 18.6)
**Además, la palabra “primero” en v. 16 no está en su lugar normal al inicio de la oración, sino que está al final de la oración, dándolo énfasis.
La tristeza y la falta de esperanza caracteriza a los que no creen en Cristo Jesús.
Pablo no está prohibiendo el luto para los Cristianos. Muchos creyentes equivocadamente han insistido que debemos estar felices durante los funerales de los creyentes, y que la tristeza frente a la realidad de la muerte es una señal de falta de fe. Pero en Flp. 2.27 Pablo dice que si Epafrodito hubiera muerto, Pablo habría entristecido mucho. Véase también Ro. 12.15, Jn. 11.35. Las lágrimas y el luto no son señales de una fe débil sino de un amor profundo.
Lo que Pablo quiere enfatizar es que cuando los seguidores de Jesús están de luto, ellos tienen esperanza, en contraste con los inconversos que no tienen la misma esperanza.
Técnicamente, es cierto que varios filósofos enseñaban la inmortalidad del alma, y que algunas religiones hablaban de la vida después de la muerte. Pero la gran mayoría de citas en literatura greco-romana, y en particular las inscripciones en las tumbas, demuestran tristeza aguda y falta de esperanza en cuanto a la muerte. Teócrito dijo, “Esperanzas son para los vivos; sin esperanza son los muertos.”
!!4.14
Este versículo es la primera razón que Pablo da por la cual los creyentes deben mantener su esperanza mientras que lamentan la muerte de los Cristianos fallecidos: Como iglesia “creemos que Jesús murió y resucitó.”
''“Si creemos….”:''
La construcción gramática en griego hace claro que Pablo no duda que ellos creen. La palabra “si” no indica duda aquí. No es “si es cierto que creemos esto” sino, “En vista de que creemos esto….”
''“Jesús murió y resucitó”:'' Es posible que con esta frase Pablo está citando un credo o una confesión de la iglesia. Evidencia:
*Las palabras “Creemos que” introduce una fórmula de un credo en Ro. 10.9 también.
*Pablo casi no usa el nombre “Jesús” solamente, aparte de expresiones como “Cristo Jesús”. El nombre solo aparece solamente 16 veces en Pablo, y siete de estas veces están en un solo texto, 2 Co. 4.5-14. En cambio, “Cristo” aparece centenas de veces. Es más probable que Pablo está citando las palabras de un credo que escribiendo sus propias palabras.
*Pablo aquí usa la palabra ἀνέστη para “levantarse” en vez de su palabra usual, ἐγειρῶ. Las únicas otras veces que usa anisthmi son v. 16; Ro. 15.12 y 1 Co. 10.7 (citas del AT); y Ef. 5.14 (cita de otro material).
*Por lo general, Pablo refiere al hecho que Dios levanta a Jesús. Casí nunca habla de Jesús levantándose.
''La lógica de Pablo'' es que la resurrección de Cristo es la garantía de la resurrección de los creyentes fallecidos (véase Ro. 8.11, 1 Cor. 6.14, 15.12-23, 2 Co. 4.14, Col. 1.18).
''El paralelismo de este versículo es extraño.'' Normalmente esperaríamos lo siguiente:
@@.indent1 “Si creemos que...Jesús murió y resucitó,@@
@@.indent1 Creemos también que …los muertos en Jesús levantarán."@@
Pero lo que tenemos es,
@@.indent1 “Si creemos que...Jesús murió y resucitó,@@
@@.indent1 Creemos también que …los muertos en Jesús levantarán.”@@
Esto indica que el problema de los Tesalonicenses no era que negaron la resurrección final, sino que una inquietud acerca de la cronología: ¿serán resucitados durante el día final, o solamente después? Y la respuesta de Pablo es que los creyentes fallecidos vendrán con Jesús, al mismo tiempo, no después.
''La Reina Valera traduce equivocadamente dos preposiciones'' en este versículo:
*''“Con Jesús”:'' la preposición en griego es διὰ (“por medio de, a través de”). En otras palabras, “Creemos que Dios traerá a los que durmieron por medio de Jesús,” o sea “por causa de Jesús y su resurrección.”
*''“En él”:'' Aquí la preposición es σὺν (“con”). Los creyentes fallecidos estarán “con” él cuando venga.
Entonces, la traducción correcta sería, //“así también, por medio de Jesús, Dios traerá con él a los que durmieron.”//
!!4.15-17
Estos versículos forman la segunda razón que los Tesalonicenses no deben entristecerse desesperadamente como los inconversos que no tienen la misma esperanza que tenemos como Cristianos: que tenemos una palabra del Señor que los muertos en Cristo precederán a los que viven en el arrebatamiento.
!!4.15
“Palabra del Señor”: ¿De dónde recibió Pablo esta palabra del Señor? ''Opciones:''
*Pablo está citando un dicho de Jesús que no tenemos hoy en ninguna otra fuente. (Colmes prefiere esta opción)
*Pablo está citando un dicho de los Evangelios pero no lo cita con las mismas palabras: ¿Mt. 24.29-33, 40-41? (Weima prefiere esta opción) ¿Mt. 25.1-13? ¿Jn. 11.25-26?
*Pablo no está citando sino resumiendo en términos generales la enseñanza de Jesús acerca de los últimos tiempos.
*Pablo está compartiendo una revelación directa que él recibió del Señor. (Mahlerbe prefiere esta opción)
El punto es que tanto los creyentes fallecidos como los creyentes vivos gozarán igualmente la venida del Señor.
Pablo en este versículo no asume que viviría hasta la venida del Señor. El dice “nosotros que vivimos” porque él y sus lectores estaban vivos cuando escribió, en contraste con los creyentes que habían fallecido. Pablo experimentó varios momentos en su vida Cristiana cuando casi murió (2 Co. 11.23).
Pablo usa la palabra παρουσίαν para la venida de Cristo. Parousia significa “presencia,” y se refiere a la visita de un rey u otro dignatario a una ciudad. Véase las notas para v. 17 para más sobre esta imagen.
!!4.16
Este versículo comienza en griego con la palabra ὅτι, (que, porque). Weima dice que v. 15 ha sido el resumen de Pablo de la “palabra del Señor”, y que en v. 16 Pablo comienza a citar esta palabra más directamente. El ὅτι funciona como el signo de que la cita está comenzando.
¿Cómo descenderá Cristo del cielo? Hay tres circunstancias, mencionadas en frases descriptivas, todas comenzando con la palabra ἐν (“en”, pero en este contexto se traduce “con”):
*con voz de mando (ἐν κελεύσματ),
*con voz de arcángel (ἐν φωνῇ ἀρχαγγέλου) y
*con trompeta de Dios (ἐν σάλπιγγι θεοῦ).
Calvino y muchos otros enfatizan que el día que Pablo describe es será un evento real, pero las voces y trompetas son imágenes poéticas que no debemos leer de una forma demasiada literal.
''“Voz de mando”:'' un grito de un comandante en un ejército. Pero ¿Quién grita? ¿Dios? ¿el arcángel? ¿Cristo? Weima prefiere la tercera opción, debido al uso del reflexivo (“el Señor mismo, con voz de mando”). Cristo llama a los muertos, y se levantan. Véase también Jn. 5.25-29, donde es la voz del Hijo de Dios que levanta a los muertos.
''“Voz de arcángel”:'' estas palabras son indefinidas en griego, mostrando que Pablo no tiene un ángel específico en mente. El NT frecuentemente menciona a los ángeles en conexión con el día del Señor (p. ej: Mt. 13.39, 41, 49; 1 Cor. 6.3, Jud. 14, etc). El AT no menciona la palabra “arcángel.” El NT solo menciona la palabra aquí y en Judas 9 (véase Daniel 12.1). Sin embargo, la teología judía reconocía siete arcángeles.
''“Trompeta de Dios”:'' La trompeta no funcionaba mucho como instrumento musical, sino como la señal de movimientos militares, concursos atléticos, funerales, y tiempos de oración. La trompeta anunció la llegada de Dios en Éxodo 19.13, 16; 20.18. En el NT: 1 Cor. 15.52, Mt. 24.31, Apoc. 8.2, 6, 13; 9.14, 11.15.
Nótese que Pablo no especifica qué pasará con los muertos que no están en Cristo.
''“Primero”:'' esta palabra normalmente comienza las oraciones gramaticales en Pablo, pero aquí está al final para énfasis. Pablo está interesado en la secuencia cronológica entre la resurrección de los muertos y el arrebatamiento de los creyentes vivos.
!!4.17
“Juntamente con ellos”: Pablo con esta frase indica que todos los creyentes gozarán de los mismos privilegios de ser arrebatados y de estar con el Señor. Los muertos no sufrirán ninguna desventaja en ese día.
''Arrebatado'' (ἁρπαγησόμεθα = agarrado repentinamente o violentamente):
*Tiene varios usos en el NT. Véase sus diferentes usos en Mt. 12.29, 13.19, Jn. 6.15, 10.12, 10.28-29, Hch. 8.39, 23.10, Jud. 23, Ap. 12.5, 2 Co. 12.2-4.
*Es posible que Pablo está haciendo un juego de palabras con esta palabra. Muchos escritores usaban la palabra para hablar de ser agarrado y llevado por la muerte. Puede ser que Pablo está diciendo que no seremos agarrados por la muerte a la nada, sino agarrados por Jesucristo al aire.
''En las nubes''
*Probablemente no habla de ubicación (“en” las nubes) sino medio (“por medio de las nubes”). Las nubes frecuentamente son una señal de la presencia de Dios en el AT y NT. Véase especialmente Dn 7.13.
''Para recibir al Señor en el aire'' (ἀπάντησιν = una recepción).
*Esta palabra es un término técnico en el NT para la costumbre de las ciudades de enviar una delegación para recibir formalmente a un dignatario que viene a visitar la ciudad. La delegación salía de la ciudad para recibirlo y acompañarlo a la ciudad. La palabra tiene este sentido en Hch. 28.15 y Mt. 25.6.
*Esto quiere decir que el arrebatamiento no será con el propósito de llevar a los creyentes al cielo, sino con el propósito de reunirse con ellos en el aire y regresar con ellos a la tierra.
!!4.18
Este versículo es una exhortación y el punto principal de todo el texto. Pablo quiere consolar a los Tesalonicenses con la información dada en los versículos anteriores. El propósito de nuestra enseñanza acerca de los últimos tiempos no debe ser para satisfacer la curiosidad sino para consolar y animar.
*[[Comparación de 1 Tesalonicenses 4.13-18 y 5.1-11]]
*[[Introducción a 1 Tesalonicenses 5.1-11]]
5.1-11: Contraste entre los destinatarios y los inconversos de Tesalónica
*5.1-3: Diferente conocimiento
*5.4-5: Diferente estado espiritual
*5.6-8: Diferente actividad
*5.9-10: Diferente destino
]5.11: Exhortación de consolar
!5.1-2
Probablemente la fórmula Περὶ δὲ ("acerca de") introduce un tema que Timoteo mencionó a Pablo en su informe a Pablo (véase 3.6).
χρόνων y καιρω̂ν ("tiempos y ocasiones") son dos palabras que significan "tiempos". Weima sugiere que estas palabras forman una pareja convencional, un hendiadís, donde las dos palabras expresan la misma idea. Esta pareja de palabras también se encuentra en Hechos 1.7 en conexión con los últimos tiempos. La palabra καιρός se usa en la Septuaginta (la traducción griega del AT) en muchos textos que hablan de los últimos tiempos (p. ej. Jer. 6.15, 10.15, 18.23, 27.31, 27.50; Dn. 8.17; también se usa en estos contextos en el NT (Mt. 8.9, Mc. 13.13, Lc. 21.8, Hch. 3.20, 1 Co. 4.5, Ap. 1.3) y la literatura no bíblica de los judíos (2 Baruc 14.1, 20.6; 2 Esdras 7.73-74).
Pablo usa aquí una convención literaria que usó también en 4.9: paralipsis. En esta convención un escritor dice que no necesita hablar de cierto tema; sin embargo proceden a hablar de ese tema.
Los Tesalonicenses ''saben'' que el día del Señor vendrá repentinamente.
*Lo saben porque Pablo les enseñó.
*Lo saben porque el AT y los Evangelios específicamente dicen que el día del Señor tardará pero cuando venga, vendrá rápidamente.
''La frase "el día del Señor"'' es una frase muy común en el AT para hablar de la época cuando Dios juzga a sus enemigos y vindica a su pueblo (p. ej. Is. 2-4, Jer. 46.10, Ez. 30.2-3, Abd. 15, Jl 1.15; 2.1, 11, 32; Am 5.18-20, Sof. 1.14-18, Zac. 14). Los primeros Cristianos interpretaron "Señor" como Jesucristo. Pablo usa la frase "el día del Señor" dos veces más frecuentamente que la palabra parousia. Véase:
*"El día del Señor": 1 Co. 5.5, 2 Ts. 2.2
*"El día del Señor Jesús": 2 Co. 1.14
*"El día de nuestro Señor Jesucristo": 1 Co. 1.8
*"El día de Cristo Jesús": Flp. 1.6
*"El día de Cristo": Flp. 1.10, 2.16
*"El día": Ro. 2.5, 13.12, 1 Ts. 5.4, Ef. 4.30
*"Aquel día": 2 Ts. 1.10, 2 Ti. 1.12, 1.18
''Como ladrón en la noche''
*Esta frase fue usada por Jesús (Mt. 24.43, Lc. 12.39) y después por otros apóstoles (2 P. 3.10, Ap. 3.3, 16.15. El significado de la ilustración es que un ladrón llega en un momento repentino e impredecible, y requiere que seamos vigilantes. De la misma manera no sabemos cuando vendrá el Señor, y tenemos que estar alertos. Es interesante que de las instancias de la frase "como ladrón", solo aquí aparece también la frase "en la noche".
*Los Tesalonicenses NO saben cuando vendrá el Señor. Será una sorpresa. Sin embargo SÍ saben que él vendrá, y por eso no estarán tomados por sorpresa como los inconversos que no saben que el Señor vendrá. Probablemente Pablo lo añade porque pronto hablará del contraste entre los hijos del "día" (el día del Señor) y los hijos de la "noche".
!5.3
Este versículo usa ''muchos términos que no son típicos para Pablo.''
*ἀσφάλεια ("seguridad")
*αἰφνίδιος ("repentina")
*ἐφίσταται ("viene sobre")
*el uso impersonal λέγωσιν ("se dice")
*el uso secular de εἰρήνη ("paz") para hablar de la paz no religiosa
Este hecho nos da la impresión que Pablo está refiriéndose a material que él no escribió. Probablemente la tradición de Jesús. Nótese que dos de estas palabras ocurren con la palabra "escaparse" en Lc. 21.34-36.
''Las palabras 'Paz y seguridad':''
*Estas palabras eran palabras usadas por la propaganda del Imperio Romano. Aparece en muchos monumentos, monedas y proclamaciones oficiales. Hasta el día de hoy hablamos de la Paz Romana. Josefo (Antiguedades 14.10.22) menciona un decreto romano y en el contexto usa ambas de estas palabras.
*Pero la idea de personas proclamando "paz, paz, cuando no hay paz" aparece también en los profetas del AT: Jer. 6.14, Ez. 13.10. Los profetas también hablan de dolores de parto en referencia al gran juicio final.
*En otras palabras, Pablo aplica las advertencias de los profetas a las proclamaciones del Imperio Romano, que sus lectores no deben confiar.
Pablo no habla mucho acerca del destino final de los inconversos. Así que es significante que la palabra ὄλεθρος ("destrucción") aparece cuatro veces en Pablo para hablar del destino de los inconversos, aquí y en 1 Co. 5.5, 2 Ts. 1.9, 1 Ti. 6.9.
''Dolores de parto''
*Esta metáfora aparece frecuentemente en el AT y la literatura intertestamentaria (Sal. 48.4, Is. 13.8, 21.3, 26.17-18, 37.3, 42.13-14, 66.8; Jer. 4.31, 6.24, 8.21, 22.33, 27.43, 30.4-7, 48.11, Os. 13.13, Miq. 4.9, etc; 1 Enoc 62.4, 4 Esdras 4.40-43, 16.37-39; Or. Sib. 5.514; 1QH 3, 5; etc).
*La metáfora tiene diferentes significados en estos contextos:
**Puede referirse a un dolor intenso
**Puede referirse a un dolor productivo, que a pesar del dolor produce algo bueno
**Puede referirse a un dolor que una persona es incapaz de evitar
**Puede referirse a un dolor de carácter cíclio que cuando se comienza tiene que llegar a su conclusión
*Aquí, sin embargo, parece que Pablo usa esta metáfora aquí para referirse a un dolor que viene repentinamente, inesperadamente. Ahora algunos han objeccionado que el parto no sorprende a las mujeres embarazadas. Saben que van a tener estos dolores y hasta esperan estos dolores. Sin embargo, el momento de los dolores de parto viene repentinamente, y siempre sorprende momentáneamente a las mujeres embarazadas.
''"Ciertamente no escaparán":''
Pablo aquí usa una "negación futura enfática" οὐ μὴ, las dos palabras en griego para "no"), para expresar en términos fuertes que los inconversos no tienen posibilidad de escapar el juicio.
!5.4
''La coherencia interna de 1 Tesalonicenses 5.4-5''
*Esta sección comienza con la palabra "ustedes" en una posición enfática al principio de la oración
*También comienza con δέ ("mas" o "pero") y con el vocativo "hermanos"
*Hay un cambio de la tercera persona ("ellos") en v. 3 y la segunda persona ("ustedes") en v. 4
*Esta sección se caracteriza por su vocabulario de día y noche, luz y oscuridad
!5.5a
!5.5b
!5.6
La coherencia interna de 1 Tesalonicenses 5.6-8
*Una nueva transición se indica con las palabras ἄρα οὐ̂ν ("así que")
*Hay un cambio de la indicativa (es decir la exposición) a la subjuntiva hortativa
*Hay una coherencia verbal dentro de la sección por las palabras para dormir y despertarse, ser sobrios y emborracharse
5.07
5.08
!5.9-10
La coherencia interna de 1 Tesalonicenses 5.9-10
*Hay un cambio de pensamiento aquí. De la exhortación en 5.6-8 Pablo ha pasado a un enfoque en las causas, incidado por:
**ὅτι ("que") en v. 9
**εἰς ("hacia") en v. 9
**ἵνα ("para que") en v. 10
*Las palabras "sea que estemos despiertos o dormidos" es una referencia a la sección 4.13-18, así que esta sección sirve como resumen no solo de 5.1-10 sino a todo 4.13-5.10.
!5.11
5.12-13a
5.13b
5.14
5.15
5.16-18a
5.18b
5.19-22
5.12-22: Exhortaciones finales
5.12-13: Reconocimiento los líderes
5.14-15: Cuidado pastoral entre los miembros
5.16-18: Alabanza y oración
5.19-22: Discernimiento de profecías
|bluebycell|k
|vv.|Tipo de oración|Función|
|5.23||Bendición de paz|
|5.24||~|
|5.25||Petición de oración|
|5.26||Saludo|
|5.27||Exhortación de leer la carta|
|5.28||Bendición de gracia|
*[[El contenido de 1 Timoteo]]
*[[El estudio de 1 Timoteo]]
*[[Notas exegéticas para 1 Timoteo]]
*[[Bibliografía de recursos consultados para 1 Timoteo]]
-----
!Preguntas acerca de 1 Timoteo 2.9-15
*Pregunta: ¿Hay una conexión entre esta sección y 5.11-15?
*¿Es cierto que del mundo antiguo hay muchos textos que conectan la vestidura de las mujeres con la insubordinación de ellas?
-----
!La aplicación de 1 Timoteo 2.11
Hay una inconsistencia en la aplicación de 1 Timoteo ¿Por qué nos preocupamos sobre la aplicación de 2.11-12, aunque, por ejemplo, no nos preocupamos tanto por la aplicación literal de 1 Timoteo 5.11-16? No decimos que las viudas menor de 60 años pecan porque no se casan de nuevo.
-----
!Conexión entre 1 Timoteo 2.13-14 y 5.15
Es probable que hay una conexión entre 1 Timoteo 2.13-14 y 5.15: de la misma manera que Eva fue engañada por Satanás, algunas mujeres en Éfeso han sido engañadas por Satanás.
-----
!¿Eva o Adán tuvo la culpa por el pecado original? (1 Timoteo 2.13)
Cuando leemos en 1 Timoteo 2.13-14 que Eva tuvo la culpa del pecado original, debemos notar que en Romanos 5.12-22 Pablo pone la culpa en Adán, sin mencionar a la mujer.
-----
!¿"Contigo" o "con ustedes" en 1 Timoteo 6.21?
En los manuscritos más confiables de 1 Timoteo, "contigo" en 6.21 es plural, "con ustedes." (Véase la NVI). Pablo escribe a Timoteo pero en realidad sabe que alguien va a leer esta carta en la iglesia.
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!1 Timoteo 6.12
Nótese que en 6.19 tenemos una frase similar, de obtener o agarrar la vida. El verbo y la palabra para "vida" son iguales en ambos versículos.
-----
!1 Timoteo 6.15b-16
*¿Es esta doxología una creación espontánea de Pablo, o está Pablo citando un himno Cristiano? No hay paralelos exactos en las cartas de Pablo para los títulos que Pablo usa para Dios aquí.
*Pablo habla de la inmortalidad de Dios en 1.17.
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!Las figuras en 1 Timoteo 6.19
Pablo mezcla sus figuras en 1 Timoteo 6.19, una figura financiera con una figura arquitectónica. Timoteo debe almacenar un tesoro pero ese tesoro es un fundamento para el futuro.
-----
!Obtener la vida en 1 Timoteo 6.19
Tenemos una frase similar en 1 Timoteo 6.12 y 6.19, la de obtener o agarrar la vida. El verbo y la palabra para "vida" son iguales en ambos versículos.
-----
#Dios envía su ángel en Apocalipsis 1.1 y en 22.6 (v.t. 22.16).
#Los santos se describen como los siervos de Dios en Apocalipsis 1.1 y en 22.6.
#Tanto Apocalipsis 1.1 como 22.6 hablan de cosas que 'deben suceder pronto'.
#Tanto Apocalipsis 1.1 como 22.9 mencionan el nombre de Juan.
#Apocalipsis 1.1 y 22.8 mencionan que Juan ve cosas.
#Apocalipsis 1.2 y 22.20 mencionan el testimonio de Jesús.
#Hay una bienaventuranza en Apocalipsis 1.3 y en 22.7.
#Apocalipsis 1.3 y 22.7 hablan de 'guardar las palabras de la profecía'
#Apocalipsis 1.3 y 22.10 dicen que el tiempo se acerca.
#Apocalipsis 1.4 y 22.16 mencionan las iglesias a las cuales el libro fue dirigido.
#Tanto Apocalipsis 1.4-5 como 22.21 expresan un deseo que los lectores reciban una gracia de parte de Jesús.
#Tanto Apocalipsis 1.4 como 22.17 mencionan el Espíritu.
#Hay referencias a la segunda venida en Apocalipsis 1.7 y en 22.7, 20.
#Tanto Apocalipsis 1.8 como 22.13 refieren al título "Alfa y Omega".
,,Fuente: Mark Wilson, Charts on the Book of Revelation: Literary, Historical and Theological Perspectives. (Grand Rapids: Kregel, 2007), 106.,,
La estructura del libro de Apocalipsis es un punto de fuerte debate entre comentaristas. Algunos han comentado de broma que hay más bosquejos del libro que comentaristas. Los bosquejos en este archivo no intentan resolver el asunto. Nuestros bosquejos simplemente notan la estructura interna de cada sección del libro sin tomar decisiones acerca de las relaciones entre las respectivas secciones. Tampoco intentamos aquí presentar todos los bosquejos que hemos visto. Nuestra meta es simplemente presentar al lector algunas de las características que los académicos han usado como marcadores para entender la estructura de Apocalipsis.
#Distinguir las secciones básicas es fácil. Lo difícil es decidir las relaciones entre las secciones.
#Casi todos están de acuerdo que Apocalipsis 1.1-8 es el prólogo del libro y que 22.6-21 es el epílogo o conclusión. Debe notarse, sin embargo, que algunos extienen el prólogo a 1.10 o hasta al 1.20.
#También es evidente que capítulos dos y tres son una unidad distinta compuesta de siete cartas a siete iglesias.
#Capítulos dos y tres se enlazan con el primer capítulo porque las descripciones de Jesús en capítulo uno se repiten en las promesas a las iglesias en capítulos dos y tres. Jesús aparece y se describe en capítulo uno, y procede a dictar cartas a Juan an capítulos dos y tres.
#Capítulos cuatro y cinco forman una sección distinta basada en el escenario (el trono en el cielo) y los personajes presentes. La adoración celestial gira alrededor de Dios como Creador (cap. 4) y Jesucristo como Redentor (cap. 5).
#Hay una conexión entre capítulo 5, donde el Cordero adquiere el rollo, y capítulo 6, donde los sellos alrededor del rollo se abren uno por uno. El Cordero está abriendo los sellos del rollo que recibió del que está sentado sobre el trono.
#Hay tres series de siete juicios de Dios sobre el mundo: siete sellos, siete trompetas y siete copas. Los eruditos debatan si estas series están en orden cronológico, si son paralelos (donde hay repetición o recapitulación del mismo material desde diferentes perspectivas), o si son telescópicos (donde la segunda serie de juicios es una expansión del último artículo de la primera serie, y la tercera serie es una expansión del último artículo de la segunda serie). William Henriksen ve mucha recapituación en Apocalipsis, y desarolló un bosquejo elaborado de lo que el llama 'paralelismo progresivo' a través del libro.
#La relación entre capítulos 19 y 20 es particularmente delicada, porque si son secuenciales o cronológicos, esto apoyaría un punto de vista premilenialista (la venida de Jesús en cap. 19 precede los 1.000 años de cap. 20). Pero si los dos capítulos son paralelos, esto apoyaría un punto de vista amilenialista (cap. 19 termina una sección con la segunda venida, y cap. 20 empieza una nueva sección con los mil años, que preceden la segunda venida de Cristo).
#Algunos autores, viendo que hay cuatro series de sietes (cartas, sellos, trompetas y copas) han buscado tres series más, para llegar a siete series de siete. Hendriksen interpreta Apocalipsis 12.1-15.4 como siete figuras místicas, caps 17-18 como la derrota de siete grandes enemigos, y caps. 20-22 como siete visiones finales. Hay apoyo para la idea de siete series de siete en libros como 4 Esdras y 2 Barúc, que están organizados en siete secciones. En cambio, Felise Tavo levanta una objeción: "Si el autor hubiera querido que sus oidores reconocieran siete visiones en caps. 12-14 y nuevamente en Apoc. 19.11-20.15, probablemente les habría indicado algo al efecto, tal como lo ha hecho en otras secciones."
#Algunos autores dicen que la estructura del libro se basa en la estructura de otro libro. Algunos señalan Ezequiel y Daniel como libros cuyos bosquejos podrían haber influenciado la estructura de Apocalipsis.
#Algunos autores dicen que Apocalipsis sigue la estructura de un drama o desfile griego.
#Unos cuantos autores, entre ellos Elizabeth Schüssler Fiorenza, usan quiasmos muy elaborados para bosquejar Apocalipsis.
#Algunos piensan que Apocalipsis 1.19 indica que el material que sigue está divido entre el presente y el futuro: "las cosas que son ahora" (caps. 2-3) y "las que serán después de estas cosas" (caps. 4-22). Pero esta división no resuelve los demás debates acerca de la estructura del Apocalipsis, porque todas las dificultades estructurales se encuentran a partir del capítulo 6.
#Algunos toman las cuatro referencias a Juan "en el Espíritu" (1.10-11, 4.1-2, 17.1-3 y 21.9-10) como marcadores de nuevas secciones del libro. Cada referencia ocurre en diferentes lugares: Patmos, el cielo, el desierto, y una montaña alta.
#Algunos entienden la frase "después de estas cosas" (4.1, 7.1, 7.9, 15.5, 18.1, 19.1) como marcadores de nuevas secciones.
#Algunos, incluyendo Mark Seaborn Hall, entienden a capítulo 10 como céntrico en el bosquejo de Apocalipsis. En ese capítulo Juan ve lo que aparece ser un segundo rollo. Juan es comisionado a "profetizar otra vez". Según esta perspectiva, hay dos profecías en el libro, caps. 4-9 y caps. 11-22.
#David Aune alega que los dos incidentes donde Juan intenta adora a un ángel (19.9-10 y 22.8-9) forman un inclusio alrededor de esa sección, indicando que es una sección distinta. Christopher R. Smith, escribiendo acerca de estos dos pasajes, dice, "A diferencia de las secciones alrededor, ellos no avanzan el argumento, sino son como cuadros, emblemas ricos en simbolismo cuyo significado se explica y se contempla. Además, son un par distinto en que describen dos ciudades complementarias, Babilonia y Jerusalén, una "cayéndose" y la otra "descendiendo", ciudades que se comparan respectivamente a dos mujeres, una ramera y una novia vírgen...."
#Felise Tavo nos recuerda que debemos buscar una estructura relativamente sencilla, porque el libro fue escrito para leerse en voz alta en público, y los oidores necesitarían ser capaces de discernir la estructura al escucharlo, no después de ver y estudiar a fondo la versión por escrito.
,,Fuentes: David E. Aune, Word Biblical Commentary, Vol. 52: Revelation 1-5. (Waco, TX: Word, 1997); José Adriano Filho and Leslie Milton, The Apocalypse of John as an account of a visionary experience: notes on the book’s structure. (Journal for the Study of the New Testament 25 no 2 D 2002, 213-234); Mark Seaborn Hall, The hook interlocking structure of Revelation: the most important verses in the book and how they may unify its structure. (Novum testamentum 44 no 3 2002, 278-296); Christopher R. Smith, The Structure of the Book of Revelation in Light of Apocalyptic Literary Conventions. (Novum testamentum 36 no 4 O 1994, 373-393); Felise Tavo, The structure of the Apocalypse: re-examining a perennial problem. (Novum testamentum 47 no 1 2005, 47-68); Mark Wilson, Charts on the Book of Revelation. (Grand Rapids: Kregel, 2007);,,
*[[El contenido de 2 Corintios]]
*[[El estudio de 2 Corintios]]
*[[Notas exegéticas para 2 Corintios]]
*[[Bibliografía de recursos consultados para 2 Corintios]]
!1
//Pablo, apóstol de Jesucristo por la voluntad de Dios, <br>
y el hermano Timoteo, <br> <br>
a la iglesia de Dios que está en Corinto, <br>
con todos los santos que están en toda Acaya://
!2
//Gracia y paz a vosotros, de Dios nuestro Padre y del Señor Jesucristo. //
-----
!13.14
*2 Corintios 13.14 es una bendición de gracia.
*2 Corintios 13.14 es evidencia paulina para la Trinidad, mostrando la igual importancia de estas tres personas.
**Pablo no dice aquí que Jesús o el Espíritu son divinos.
**Pero Pablo equipara la actividad de las tres personas, en una sola oración. ,,Fee, God's Empowering Presence, 364.,,
*Es orden es inusual, en que pone a Jesucristo primero antes de Dios Padre.
*Los comentaristas debaten si "la comunión del Espíritu" se refiere a una comunión que tenemos con el Espíritu mismo, o si se refiere a una comunión que el Espíritu produce entre creyentes. El presente autor prefiere la segunda opción.
*[[El contenido de 2 Juan]]
*[[El estudio de 2 Juan]]
*[[Notas exegéticas para 2 Juan]]
*[[Bibliografía de recursos consultados para 2 Juan]]
*[[Bibliografía de recursos en español para 1, 2 y 3 Juan]]
*[[2 Juan SRMP (una presentación en línea)]]
2 Pedro es una carta escrita por el apóstol Pedro antes de su muerte (64 d.c.). Pedro sabe que pronto morirá, y quiere preparar a los destinatarios para los falsos maestros que pronto vendrán. Estos maestros rechazan la autoridad (incluso la de Pedro y los profetas, 1.16-21), y siguen sus deseos para el sexo y el dinero.
Pedro describe y denuncia a estos maestros en cap. 2, y llama a sus lectores a que se fortalezcan para evitar el error de ellos (3.17-18) y escapar la corrupción en el mundo debido a los deseos (1.3-4). Los llama a que crezcan en las virtudes (1.5-11), que se acuerden de lo que saben (1.12-15, 3.1-2), y que vivan de una manera que refleja lo que ellos creen acerca de la destrucción del mundo y la nueva creación (3.8-14).
La erudición moderna ha declarado que esta carta no fue escrita por Pedro. Sin embargo, a pesar de que la gran mayoría de eruditos fuertemente rechazan su autenticidad, hay respuestas a las objeciones y argumentos a favor de su origen petrino.
*[[El contenido de 2 Pedro]]
*[[El estudio de 2 Pedro]]
*[[Notas exegéticas para 2 Pedro]]
*[[Presentaciones de 2 Pedro en SlideShare]]
*[[Bibliografía de recursos consultados para 2 Pedro]]
*El único otro lugar en el NT donde se usa "Simeón" para hablar de Pedro es Hechos 15.14. ,,Kistemaker, 214.,,
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!2 Pedro 1.15
Algunos proponen que en este versículo Pedro declara su intención de promover la preparación de un Evangelio, para que sus lectores siempre puedan recordarse de la vida de Jesús. Según la tradición, el Evangelio de Marcos fue impulsado por el apóstol Pedro. ¿Será este versículo una mención del origen del Evangelio de Marcos?
-----
!2 Pedro 1.19
Paráfrasis: “La palabra de los profetas será para tí una lámpara en la oscuridad de la noche, hasta que llegue la luz del día.”
-----
!2 Pedro 1.20-21
Algunos han interpretrado v. 20 así: “La interpretación de profecía no es cuestión de una interpretación privada. Hay que dejar que la iglesia interprete la Biblia.” Esta interpretación era una respuesta católica romana a la práctica protestante de traducir la Biblia en la lengua común, algo que impulsó la interpretación privada de la Biblia en Europa. Sin embargo, v. 21 se concentra no en la interpretación sino en la inspiración de la profecía. El punto de Pedro es que el origen de la profecía no viene de las ideas de los profetas sino de Dios.
-----
-----
!La participación en la naturaleza divina en 2 Pedro 1.4
La participación en la naturaleza divina (1.4), en contraste con la corrupción y contaminación de este mundo causado por los deseos (1.4, 2.20). No se trata de la idea gnóstica que los creyentes van a llegar a ser dioses. Entonces, ¿a qué se refiere la frase “la participación en la naturaleza divina”?
*¿Se refiere a la morada del Espíritu Santo en el creyente?
*¿A la unión mística con Cristo, es decir, “estar en Cristo”?
*¿A la regeneración, que nos hace hijos de Dios?
*¿A la gloria, incorruptibilidad e inmortalidad que disfrutaremos en el estado eterno?
-----
!2 Pedro 1.5-7 y Gálatas 5
Hay algunos paralelos con el fruto del Espíritu en Gal. 5 (Marshall, 676):
*La fe se menciona en Gal. 5.22
*El dominio propio se menciona en Gal. 5.23
*La paciencia (perseverancia) se menciona en Gal. 5.22
*El amor se menciona en Gal. 5.22
*Si los lectores tienen estas virtudes, no serán dejados “sin fruto.” (2 Pedro 1.8)
-----
!2 Pedro 1.13-14
Es posiblemente una alusión a la predicción en Juan 21.18-19, pero es dudable. Parece referirse a una revelación reciente, indicando la proximidad de la muerte de Pedro. Jn. 21 solo menciona el hecho de que Pedro moriría, y una pista de la manera de su martirio.
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-----
!2 Pedro 3.4
“Padres”: no es una referencia a los padres de la iglesia primitiva, sino a los patriarcas del AT.
-----
!2 Pedro 3.8
Las referencias a los mil años no tienen que ver con la doctrina del milenio. Son una cita de Salmo 90.4.
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*[[Una mirada a 2 Tesalonicenses]]
*[[Una mirada detrás de 2 Tesalonicenses]]
*[[Notas exegéticas para 2 Tesalonicenses]]
*[[Bibliografía de recursos consultados para 2 Tesalonicenses]]
*[[Un resumen de 2 Tesalonicenses 2.1-12]]
*[[El contenido de 2 Timoteo]]
*[[El estudio de 2 Timoteo]]
*[[Notas exegéticas para 2 Timoteo]]
*[[Bibliografía de recursos consultados para 2 Timoteo]]
*[[Bosquejo sintáctico para 2 Timoteo 1.15-18]]
*[[Notas exegéticas para 2 Timoteo 1.15]]
*[[El buen ejemplo de Onesiforo (2 Timoteo 1.16-18)]]
!2 Timoteo 3.16-17, texto con sangría (Reina Valera 1960)
''Toda la Escritura es''
:''inspirada por Dios'',
:y
:''útil''
::para enseñar,
::para redargüir,
::para corregir,
::para instruir en justicia,
::a fin de que el hombre de Dios sea
:::perfecto,
:::enteramente preparado
::::para toda buena obra.
-----
!Cuatro actividades mencionadas en 2 Timoteo 3.16-17
Los verbos de 2 Timoteo 3.16-17 cubren las cuatro áreas de la enseñanza:
|greenaltrows|k
|!|!Creencias|!Conducta|
|!Positivo|Enseñar: lo que uno debe creer|Instruir en justicia: la forma en que uno debe vivir|
|!Negativo|Corregir: lo que uno ya no debe creer|Redargüir: la forma en que uno ya no debe vivir|
,,Fuente: Bruce Wilkinson, fuente desconocida.,,
*[[El contenido de 3 Juan]]
*[[El estudio de 3 Juan]]
*[[Notas exegéticas para 3 Juan]]
*[[Bibliografía de recursos consultados para 3 Juan]]
*[[Bibliografía de recursos en español para 1, 2 y 3 Juan]]
*[[3 Juan SRMP (una presentación en línea)]]
''Nombre tradicional'': La elección incondicional.
''Nombre, versión TACOS'': Agarrados por Dios sin condiciones
La controversia no es si debemos creer en la elección o no. Todo Cristiano, reformado o arminiano, afirma, o debe afirmar, la predestinación y la elección.Estos conceptos aparecen repetidamente en la Biblia. Jacobo Arminio no negaba la doctrina de la predestinación o la elección. Simplemente tenía otro concepto de cómo funciona la elección.
El buen deseo de Arminio era de enfatizar la necesidad de toda persona de poner su fe en Cristo para la salvación. Pero la Biblia dice que Dios eligió o predestinó a las personas desde antes de la creación del mundo (Efesios 1.4). ¿Cómo se puede armonizar la decisión de Dios de elegir a ciertas personas a la salvación con la decisión que cada persona necesita hacer de poner fe en Cristo? ¿Quién decide primero?
Arminio enseñó que Dios vio de antemano quienes pondrían su fe en Cristo. Arminio dijo que fueron //estas// personas que Dios eligió o predestinó desde la eternidad.
El Sínodo de Dort respondió que si fuera así, entonces la fe en Cristo sería una buena obra. Dios estaría salvando a las personas en base a la fe de ellos, no por su propia gracia. Y por consecuencia la salvación no sería por la gracia de Dios sino por las obras de los seres humanos
El Sínodo de Dort afirmó lo que dice la Biblia:
*….porque por gracia sois salvos por medio de la fe; y esto no de vosotros, pues es don de Dios. No por obras, para que nadie se gloríe…. (Efesios 2.8-9)
*Pero cuando se manifestó la bondad de Dios, nuestro Salvador, y su amor para con la humanidad, nos salvó, no por obras de justicia que nosotros hubiéramos hecho, sino por su misericordia (Tito 3.4-5)
''La posición de Dort:''
*Todo ser humano merece ir al infierno. Dios sería justo dejarlos en su condenación
*Pero Dios en su gracia eligió salvar a ciertos seres humanos
*Dios los eligió por su pura gracia, sin ver algo digno de salvar en ellos
''La elección incondicional es controversial:'' ¿Es injusto de Dios, que escogió a algunos para la salvación, y dejó a los demás en su condenación?
''Respuestas''
*El Sínodo de Dort dijo que Dios no es obligado a salvar a nadie, porque todos pecaron voluntariamente contra su autoridad como Rey. "Dios, no habría hecho injusticia a nadie si hubiese querido dejar a todo el género humano en el pecado..." (Cánones de Dort, cap. I, art. 1)
*Si Dios no es obligado a salvar a nadie, entonces no es obligado a salvar a todos si decide salvar a algunos. Dios libremente escoge salvar a algunos, y justamente deja a los demás en sus pecados. Dios "...ha resuelto dejarlos en la común miseria en la que por su propia culpa se precipitaron, y no dotarlos de la fe salvadora y la gracia de la conversión..." (Cánones de Dort, cap. I, art. XV).
*[[Walter Brueggemann acerca de la acción de gracias en el AT]]
*La pseudepigrafía se refiere al acto de atribuir falsamente la autoría de un libro a un autor que no lo escribió - pasar el trabajo de uno como si fuera escrito por otra persona. Otro término para el mismo fenómeno es la pseudonimidad.
*Muchos eruditos en el área del Nuevo Testamento dudan la autenticidad de Efesios, las Cartas Pastorales (1 y 2 Timoteo y Tito), y 2 Pedro. Otros también cuestionan la autoría de Colosenses, 2 Tesalonicenses, y 1 Pedro.
*El asunto de la pseudepigrafía es importante. Si los libros mencionados arriba no fueron escritos por Pablo y Pedro, pero afirman ser escritos por ellos, entonces son libros falsificados. Si en verdad son falsificaciones, entonces los Cristianos que creemos en la inspiración divina de las Escrituras tenemos dos opciones:
**Remover estos libros del canon de las Escrituras.
**Creer que Dios, que no miente, inspiró algunos libros para los cuales el engaño fue parte del proceso de su composición.
*Algunos eruditos han ofrecido justificaciones de la pseudepigrafía para retener estos libros dentro del canon:
**Algunos dicen que como el mundo antiguo no tenía derechos del autor, los autores no veían sus libros como sus propias posesiones. Los autores antiguos aceptaban que sus obras serían alterados después de salir de su propio control.
** Algunos señalan que hubo numerosos libros escritos por autores judíos en nombre de personajes famosos del pasado, como Moisés y Enoc. Ellos sugieren que en los tiempos antiguos era una práctica aceptable hacer esto, y no implicaba un intento de engañar a los lectores. Dicen que estos libros fueron escritos como tributos, intentos de escribir en el 'espíritu' del personaje famoso, o fueron intentos de mostrar que el autor escribía dentro de la misma tradición que el personaje representaba.
**Algunos nos recuerdan del proceso por lo cual algunos de los libros del Antiguo Testamento pasaron. Parece que muchos libros del AT eran "obras en construcción" a través de los siglos. Los libros de Moisés fueron iniciados por Moisés, pero la forma en los tenemos ahora fue desarrollada sobre varios siglos. Los eruditos sugieren que los autores de los libros del NT mencionados arriba hicieron algo similar. Dicen que vieron la tradición de los apóstoles como una tradición flexible y abierta a adiciones.
**Algunos eruditos dicen que como el Espíritu Santo fue el verdadero autor de estos libros inspirados, la cuestión de la identidad del autor humano no era una consideración importante en los tiempos bíblicos.
*En la opinión del presente autor, estas justificaciones no se pueden aplicar a los libros del Nuevo Testamento, por varias razones:
**Los líderes de la iglesia antigua abiertamente rechazaban los libros que creían que no fueron escritos por los apóstoles. La apostolicidad era un requisito para la canonicidad. No parece que habrían estado abiertos a la idea de libros falsificados.
**La práctica judía de escribir en nombre de personajes del pasado no fue engañosa, porque los autores escribían en nombre de personajes del pasado lejano. Los lectores sabían que Abraham, Enoc y otros no escribieron aquellos libros. Los escritores simplemente usaban los personajes históricos para dar peso o conmoción a sus reflexiones personales. Pero en el caso de los libros mencionados arriba del NT, fueron escritos pocos años después de las vidas de Pablo y Pedro. Hubiera sido fácil que un lector creyera que Pablo o Pedro escribió el libro que lleva su nombre. No es fácil escapar la conclusión que si estos libros del NT fueran pseudónimos, sus autores fueron culpables de no poner importancia a la posibilidad de engañar a los lectores de sus libros. Así que cuando los eruditos apelan a la tradición pseudepígrafa de los Judíos, no es justo, porque los detalles son muy diferentes.
**Es cierto que los autores antiguos se resignaban al hecho de que fue imposible controlar las alteraciones y mutaciones que afectaban sus escritos después de salir de sus propias manos. Sin embargo, no hay duda que ellos se habrían enojado que otros escribieran en su nombre. 2 Tesalonicenses 2.1-3 y 3.17 son evidencia de que los autores refutaban a los libros falisifcados escritos en sus nombres, y trataban de proveer maneras para que su público pudiera distinguir entre libros auténticos y libros falsificados.
*Otros eruditos, que convencen más al presente autor, dicen que la pseudepigrafía era una práctica inaceptable, y que es incompatible con la inspiración divina y la canonicidad. Estos autores defienden la autoría apostólico de estos libros del NT. En las introducciones a estos libros encontrarás los argumentos pro y contra su autenticidad, y podrás llegar a tus propias conclusiones. También recomendamos el libro //Introducción al Nuevo Testamento// por D. A. Carson y Douglas Moo que escribe en detalle sobre la autenticidad de estos libros.
,,Fuente: mi resumen de "Pseudepigraphy" en Dictionary of the Later New Testament and Its Developments.Ralph Martin and Peter H. Davids, eds., (Downers Grove, IL: InterVarsity Press, 1997),,
*[[Cinco debilidades comunes en comentarios bíblicos (Fee)]]
*[[Estrategias contra la flojera]]
*[[La virtud]]
*[[La apatía / indiferencia]]
*[[Palabras de inspiración y motivación]]
*[[Diapositiva acerca de la paciencia vs la perseverancia]]
*1.53
*6.24
*El rico insensato en 12.16-21
*El mayordomo infiel en 16.1-12
*El rico y Lázaro en 16.19-35
*El jóven rico en 18.18-27
*El ejemplo de Zaqueo en 19.1-10
*El ejemplo de la viuda pobre en 21.1-4
Varias veces Juan llama atención a las afirmaciones de otras personas para señalar que son mentiras:
|greenaltrows|k
|1.6|Los que dicen que tienen comunión con Dios pero andan en tinieblas, mienten y no practican la verdad|
|1.8|Los que dicen que no tienen pecado se engañan a si mismos y la verdad no está en ellos|
|1.10|Los que dicen que no han pecado, mienten, la verdad no está en ellos, y hacen a Dios mentiroso|
|2.4|Los que dicen que conocen a Dios pero no guardan sus mandamientos, son mentirosos y la verdad no está en ellos|
|2.6|Los que dicen que permanecen en Cristo pero no andan como Cristo anduvo, son hipócritas|
|2.9|Los que dicen que están en la luz pero odian a su hermano, están todavía en tinieblas.|
|4.20|Los que dicen que aman a Dios pero odian a su hermano, son mentirosos|
,,Fuente desconocida.,,
El libro de Apocalipsis contrasta el orden y adoración en el cielo con el caos e idolatría en la tierra. Para hacer esto, el autor constantemente alterna su perspectiva. A veces describe lo que pasa en el cielo, y a veces describe los sucesos en la tierra.
|greenbycell|k
| Cielo | Tierra |
|Cristo en el cielo, cap. 1|!|
|!|Cartas a iglesias terrenales, caps. 2-3|
|Adoración de Dios y del Cordero en el cielo, caps. 4-5|!|
|!|Siete sellos sobre la tierra, cap.6|
|Sellando a los santos, la gran multitud, y silencio en el cielo, 7.1-8.5|!|
|!|Siete trompetas sobre la tierra, 8.6-11.14|
|Guerra en el cielo, 11.15-12.12|!|
|!|El dragón y las bestias sobre la tierra, 12.13-13.18|
|La canción de los 144,000, una profecía acerca de Babilonia, y la preparación de las copas, caps. 14-15|!|
|!|Siete copas sobre la tierra, caps. 16-18|
|Aleluyas en el cielo y el que está montado sobre el caballo blanco, 19.1-18|!|
|!|Derrote del dragón y las bestias en la tierra, 19.19-20.10|
|Cielo y tierra se unen, 20.11-22.21|!|
,,Fuente: Sílabo de Dr. Dean Deppe, Calvin Theological Seminary.,,
''Hebreos alterna entre exposición y exhortación/advertencia.'' La siguiente tabla demuestra las respectivas secciones:
|bluealtrows|k
|! Exposición |! Exhortación / Advertencia |
| 1.1-14 | |
|| 2.1-4 |
| 2.5-18 ||
|| 3.1-4.16 |
| 5.1-14 ||
|| 6.1-12 |
| 6.13-10.18 ||
|| 10.19-39 |
| 11.1-40 ||
|| 12.1-13.17 |
| 13.18-25 ||
No hay citas directas al AT en 2 Tesalonicenses. Pero hay algunas alusiones:
|purplealtrows|k
|!2 Tesalonicenses|!Alusión|
|1.7|Zac. 14.5|
|1.8|Sal. 79.6, Is. 66.15, Jer. 10.25|
|1.9|Is. 2.10, 2.19, 2.21 (LXX)|
|1.10|Sal. 67.36 LXX, Sal. 88.8 LXX, Is. 49.3|
|1.12|Is. 24.15, 66.5, Mal. 1.11|
|2.4|Ez. 28.2, Dn. 11.36|
|2.8|Job 4.9, Is. 11.4|
|2.13|Dt. 33.12|
|purplealtrows|k
|!Hebreos|!AT|
|1.2|Sal. 2.8|
|1.3|Sal. 110.1|
|1.5|1 Cr. 17.13|
|1.6|Sal. 97.7|
|1.14|Sal. 34.8, 91.11|
|2.13|2 S. 22.3 LXX, Is. 12.2|
|2.16|Is. 41.8-9|
|3.2, 5|Nm. 12.7|
|3.8|Ex. 17.7|
|3.8|Nm. 20.2-5|
|3.11|Nm. 14.21-23|
|3.16-18|Nm. 14.1-35|
|3.17|Nm. 14.29|
|3.18|Nm. 14.22-23, Sal. 95.11|
|4.8|Dt. 31.7|
|4.8|Jos. 22.4|
|4.10|Gn. 2.2|
|4.12|Is. 49.2|
|5.3|Lv. 9.7, 16.6|
|5.4|Ex. 28.1|
|5.9|Is. 45.17|
|5.10|Sal. 110.4|
|6.8|Gn. 3.17-18|
|6.13|Gn. 22.16|
|6.16|Ex. 22.11|
|6.18|Nm. 23.19|
|6.18|1 S. 15.29|
|6.19|Lv. 16.2-3, 16.12, 16.15|
|6.20|Sal. 110.4|
|7.3|Sal. 110.4|
|7.5|Nm. 18.21|
|7.14|Gn. 49.10, Is. 11.1|
|7.27|Lv. 9.7, 16.6, 16.15|
|8.1|Sal. 110.1|
|8.2|Nm. 24.6 LXX|
|9.2|Ex. 25.23-40, 26.1-30|
|9.3|Ex. 26.31-33|
|9.4|Ex. 16.33, 25.10-16, 30.1-6|
|9.4|Nm. 17.8-10|
|9.4|Dt. 10.3-5|
|9.5|Ex. 25.18-22|
|9.6|Nm. 18.2-6|
|9.7|Ex. 30.10|
|9.7|Lv. 16.2, 16.14, 16.15|
|9.10|Lv. 11.2, 11.25, 15.18|
|9.10|Nm. 19.13|
|9.13|Lv. 16.3, 16.14, 16.15|
|9.13|Nm. 19.9, 19.17-19|
|9.19|Ex. 24.3, 24.6-8|
|9.19|Lv. 14.4|
|9.19|Nm. 19.6|
|9.21|Lv. 8.15, 19|
|9.22|Lv. 17.11|
|9.27|Gn. 3.19|
|9.28|Is. 53.12|
|10.4|Lv. 16.15, 16.21|
|10.8|Sal. 40.6|
|10.9|Sal. 40.7|
|10.11|Ex. 29.38|
|10.12|Sal. 110.1|
|10.13|Sal. 110.1|
|10.22|Ez. 36.25|
|10.27|Is. 26.11 LXX|
|10.28|Dt. 17.6, 19.15|
|10.29|Ex. 24.8|
|10.30|Sal. 135.14|
|10.37|Is. 26.20 LXX|
|11.3|Gn. 1.1, Sal. 33.6, 9|
|11.4|Gn. 4.3-10|
|11.7|Gn. 6.13-22, 7.1|
|11.8|Gn. 12.1-5|
|11.9|Gn. 23.4, 26.3, 35.12, 35.27|
|11.11|Gn. 17.19, 18.11-14, 21.2|
|11.12|Gn. 15.5-6, 22.17, 32.12|
|11.12|Ex. 32.13|
|11.12|Dt. 1.10, 10.22, Dn. 3.36 LXX|
|11.13|Gn. 23.4, 47.9, 1 Cr. 29.15, Sal. 39.12|
|11.16|Ex. 3.6, 3.15, 4.5|
|11.17|Gn. 22.1-10|
|11.20|Gn. 27.27-29, 27.39-40|
|11.21|Gn. 48.15-16|
|11.22|Gn. 50.24-25|
|11.22|Ex. 13.19|
|11.23|Ex. 1.22, 2.2|
|11.24|Ex. 2.10-12|
|11.27|Ex. 2.15, 12.51|
|11.28|Ex. 12.21-30|
|11.29|Ex. 14.21-31|
|11.30|Jos. 6.12-21|
|11.31|Jos. 2.11-12, 6.21-25|
|11.33|Jue. 14.6-7|
|11.33|1 S. 17.34-36, Dn. 6.1-27|
|11.34|Dn. 3.23-25|
|11.35|1 R. 17.17-24, 2 R. 4.25-37|
|11.36|1 R. 22.26-27, 2 Cr. 18.25-26, Jer. 20.2, 37.15, 38.6|
|11.37|2 Cr. 24.21|
|12.2|Sal. 110.1|
|12.7|Dt. 8.5|
|12.7|2 S. 7.14|
|12.9|Nm. 16.22, 27.16|
|12.12|Is. 35.3|
|12.13|Pr. 4.26 LXX|
|12.14|Sal. 34.14|
|12.15|Dt. 29.17 LXX|
|12.16|Gn. 25.33-34|
|12.17|Gn. 27.30-40|
|12.18-19|Ex. 19.16-22, 20.18-21|
|12.18-19|Dt. 4.11-12, 5.22-27|
|12.23|Gn. 18.25, Sal. 50.6|
|12.24|Gn. 4.10|
|12.26|Ex. 19.18, Sal. 68.8|
|12.26|Jue. 5.4|
|12.29|Dt. 4.24, 9.3, Is. 33.14|
|13.2|Gn. 18.1-8, 19.1-3|
|13.5|Gn. 28.15|
|13.5|Jos. 1.5|
|13.11|Lv. 16.27|
|13.15|2 Cr. 29.31, Sal. 50.14, 50.23, Os. 13.15|
|13.17|Is. 62.6, Ez. 3.17|
|13.20|Is. 55.3, 63.11, Jer. 32.40, Ez. 37.26|
|purplealtrows|k
|!Marcos|!AT|
|1.2|Ex. 23.20|
|1.6|2 R 1.8|
|1.6|Zac. 13.4|
|1.11|Gn. 22.2|
|1.11|Sal. 2.7|
|1.11|Is. 42.1|
|1.44|Lv. 14.2-32|
|2.7|Sal. 103.3|
|2.7|Is. 43.25|
|2.23|Dt. 23.25|
|2.25-26|1 S. 21.1-6|
|2.26|Lv. 24.5-9|
|2.26|2 S. 15.35|
|2.27|Ex. 20.8-10|
|2.27|Dt. 5.12-14|
|4.29|Jl 3.13|
|4.32|Ez. 17.23, 31.6|
|4.32|Dn. 4.12, 21|
|5.7|1 R 17.18|
|5.34|1 S 1.17, 20.42|
|5.34|2 S 15.9|
|5.34|2 R 5.19|
|6.18|Lv. 18.16|
|6.23|Est. 5.3, 5.6, 7.2|
|6.24|2 C 18.16|
|6.34|Nm. 27.17|
|6.34|1 R 22.17|
|6.34|Ez. 34.8|
|6.34|Zac. 10.2|
|7.10|Lv. 20.9|
|7.37|Is. 35.5-6|
|8.18|Jer. 5.21|
|8.18|Ez. 12.2|
|9.7|Dt. 18.15|
|9.7|Sal. 2.7|
|9.11-12|Mal. 4.5-6|
|9.12|Sal. 22.1-18|
|9.12|Is. 53.3|
|9.48|Is. 66.24|
|10.19|Dt. 24.14|
|10.27|Gn. 18.14|
|10.27|Job 42.2|
|10.27|Zac. 8.6 LXX|
|11.17|Jer. 7.11|
|12.1|Is. 5.1-2|
|12.6|Gn. 22.2|
|12.19|Gn. 38.8|
|12.26|Ex. 3.2, 3.16|
|12.29-30, 33|Jos. 22.5|
|12.33|1 S. 15.22|
|12.33|Os 6.6|
|12.41|2 R 12.41|
|13.8|2 C. 15.6|
|13.8|Is. 19.2|
|13.12|Miq. 7.6|
|13.14|Dn. 9.27, 11.31, 12.11|
|13.19|Dn. 12.1|
|13.22|Dt. 13.1-3|
|13.24-25|Is. 13.10, 34.4|
|13.24-25|Ez. 32.7-8|
|13.24-25|Jl 2.10, 2.31, 3.15|
|13.26|Dn. 7.14|
|13.27|Dt. 30.4|
|13.37|Zac. 2.6, 10|
|14.7|Dt. 15.11|
|14.12|Ex. 12.6, 12.15|
|14.18|Sal. 41.9|
|14.24|Ex. 24.8|
|14.24|Zac. 9.11|
|14.34|Sal. 42.5, 42.11, 43.5|
|14.34|Jon. 4.9|
|14.36|Nm. 14.6|
|14.50|Zac. 13.7|
|14.60-61|Is. 53.7|
|14.64|Lv. 24.16|
|15.4-5|Is. 53.7|
|15.23, 26|Sal. 69.21|
|15.24|Sal. 22.18|
|15.29|Sal. 22.7, 109.25|
|15.29|Lm. 2.15|
|15.33|Am 8.9|
|16.19|2 R 2.11|
|16.19|Sal. 110.1|
-----
!!Alusiones a los libros apócrifos o deuterocanónicos en Marcos
|purplealtrows|k
|!Marcos|!Apócrifos|
|6.34|Judit 11.19|
|13.14|1 Macabeos 1.54|
!Alusiones al NT, probables
|purplealtrows|k
|1.14|Jn. 21.18|
|2.20|Mt. 12.45 y paralelos|
|3.10|Mt. 24.43 y paralelos|
!Alusiones al NT, posibles
|purplealtrows|k
|1.16|Mc. 9.1 y paralelos|
|2.9|Mt. 6.13|
|2.19|Ro. 8.21|
|2.21|Mc. 9.42, 14.21|
|3.4|Mc. 9.1, 13.30 y paralelos|
|3.10|1 Ts. 5.2|
|3.15|Ro. 12.3, 15.15|
Bauckham dice que los escritos cristianos que más se parecen a 2 Pedro son 1 Clemente, 2 Clemente, y Pastor de Hermas. Pero dice que las similitudes no muestran dependencia entre los libros, sino que los autores de estos libros escribieron del mismo entorno o ambiente.
-----
!!Las características de los amigos
*Un amigo es una persona que tiene algo en común con su amigo - actividades, intereses, etc
*Un amigo es una persona que desea pasar tiempo con su amigo
*Un amigo es una persona que da su lealtad a su amigo, y recibe lealtad de su amigo
*Un amigo es una persona con quien su amigo puede abrirse acerca de sus defectos con confianza sin ser juzgado, pero también es alguien que siente la confianza de inspirar a su amigo a superar sus defectos
*Un amigo es una persona que ve a su amigo como un bien o fin en si mismo, y no solo un medio que usa para lograr otros bienes o fines
-----
!!Dos amigos de Dios
Isaías 41.8 y Santiago 2.23 dicen que Abraham fue "amigo de Dios". Exodo 33.11 dice que "el SEÑOR con Moisés cara a cara, como quien habla con un amigo." (NVI).
-----
!!Los amigos de Jesús
En un texto hermoso, Juan 15.12-15, Jesús llama "amigos" a sus discípulos:
: Y éste es mi mandamiento: que se amen los unos a los otros, como yo los he amado. Nadie tiene amor más grande que el dar la vida por sus amigos. Ustedes son mis amigos si hacen lo que yo les mando. Ya no los llamo siervos, porque el siervo no está al tanto de lo que hace su amo; los he llamado amigos, porque todo lo que a mi Padre le oí decir se lo he dado a conocer a ustedes.
-----
En Santiago, Jacobo amonesta a sus lectores originales como si fueran niños.
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|1.16|Mis queridos hermanos, no se engañen.|
|1.19|Mis queridos hermanos, tengan presente esto....|
|2.20|¿Pero quieres saber, hombre vano...?|
|2.22|¿No ves...?|
|3.10|Hermanos míos, esto no debe ser así.|
|4.13|¡Vamos ahora!|
|5.1|¡Vamos ahora!|
,,Fuente: Ben Witherington, We Have Seen His Glory. (Grand Rapids: Wm. B. Eerdmans, 2010),,
*[[Citas acerca del amor]]
''El contenido de Amós''
*[[Ideas claves de Amós]]
*[[Observaciones para responder hoy al libro de Amós]]
''La estructura de Amós''
|Introducción al libro (1.1-2)|
|"Por tres pecados y por el cuarto" ([[1.3-2.16|Bosquejo de Amós 1.3-2.16]])|
|"Oid esta palabra" ([[3.1-6.14|Bosquejo de Amós 3.1-6.14]])|
|Cuatro cosas que el Señor muestra a Amós ([[7.1-8.2|Bosquejo de Amós 7.1-8.2]])|
|"En aquel día" ([[8.3-14|Bosquejo de Amós 8.3-14]])|
|Últimas profecías de destrucción y restauración ([[9.1-15|Bosquejo de Amós 9.1-15]])|
''Aspectos literarios de Amós''
*[[Himnos en Amós]]
*[[Series de siete en Amós]]
''Exégesis de Amós''
*[[Bosquejo de Amós 2.6-16]]
*[[Bosquejo de Amós 7.10-17]]
*Un ángel de Cristo (1.1)
*Los ángeles de las siete iglesias (1.16, 1.20, 2.1, 2.8, 2.12, 2.18, 3.1, 3.7, 3.14)
*Ángeles de Cristo (3.5)
*Un ángel poderoso (5.2)
*Ángeles alrededor del trono (5.11, 7.11)
*Cuatro ángeles sobre los cuatro ángulos de la tierra (7.1-2)
*Un ángel del oriente (7.2-3)
*Siete ángeles con siete trompetas (8.2, 8.6-8, 8.10, 8.12, 9.1, 9.13, 11.15)
*Un ángel con un incensario de oro (8.3-5)
*El sexto ángel (9.14)
*Cuatro ángeles atados al río Eufrates (9.14-15)
*Un ángel poderoso que desciende del cielo (10.1-11)
*Miguel y sus ángeles (12.7)
*Un ángel en medio del cielo (14.6)
*Un segundo ángel en medio del cielo (14.8)
*Un tercer ángel en medio del cielo (14.9-11)
*Un ángel saliendo del templo (14.15)
*Otro ángel saliendo del templo en el cielo (14.17-19)
*Un ángel a cargo del fuego del altar (14.18)
*Siete ángeles vestidos de lino limpio y cintos de oro (15.1, 15.6-8)
*Siete ángeles con siete copas (16.1-4, 16.8, 16.10, 16.12, 16.16)
*Un ángel a cargo de las aguas (16.5)
*Uno de los siete ángeles con siete copas (17.1-3, 17.7, 17.15)
*Un ángel con gran autoridad que desciende del cielo (18.1-3)
*Un ángel poderoso (18.21-24)
*Un ángel (implícito), consiervo de Juan (19.9-10)
*Un ángel parado en el sol (19.17-18)
*Un ángel que viene del cielo con la llave del abismo y una gran cadena (20.1-3)
*Uno de los siete ángeles con las copas, que tenía una caña de medir de oro (21.9, 21.15-21, 22.1-6, 22.8-11)
*Doce ángeles (21.12)
*Un ángel de Cristo (22.16)
!Demonios
*El ángel del abismo (Abadón, Apolyón) (9.11)
*Demonios (9.20)
*Los ángeles del dragón (12.7-9)
*Espíritus que aparecen como ranas (16.13-14)
*Demonios y todo espíritu maligno (18.2)
*(¿Las langostas en 9.3-11?)
,,Fuente: Wilson, 58-59,,
!!Exorcismos
No hay exorcismos mencionados en el Antiguo Testamento.
Los seres sobrenaturales solo se mencionan tres o cuatro veces en 1 Pedro.
*En 1.12, Pedro dice que los ángeles anhelan mirar las cosas del evangelio.
*En 3.22, Pedro dice que Cristo fue exaltado sobre todo, y los "ángeles, autoridades y potestades" están sujetos a él.
*En 5.8 aprendemos que el diablo es nuestro adversario, y como león, anda por todos lados buscando nuevas víctimas.
1 Pedro 3.19-20 habla de "espíritus encarcelados". Hay un gran debate entre comentaristas acerca de la identidad de estos espíritus. ¿Eran los ángeles que pecaron en el tiempo antes del diluvio (Gn. 6.1-4)? o ¿Eran los espíritus de los seres humanos contemporáneos de Noé? Hay más información en las notas exegéticas para 3.19-22, pero aquí solo es necesario enfatizar lo que es evidente, que la respuesta a esta decisión exegética determina si 3.19-20 es una cuarta referencia a los ángeles y demonios, o si se trata de seres humanos difuntos.
La palabra 'espíritu' (πνευ̂μα) aparece nueve veces en 1 Pedro:
|brownaltrows|k
|1.2|". . . la obra santificadora del Espíritu . . ." (NVI)|
|1.11|". . . a cuáles circunstancias se refería el Espíritu de Cristo . . ." (NVI)|
|1.12|". . . los que les predicaron el evangelio por medio del Espíritu Santo enviado del cielo." (NVI)|
|1.22|"Habiendo purificado vuestras almas . . . mediante el Espíritu . . ." (~RV60)|
|3.4|". . . en el incorruptible ornato de un espíritu afable y apacible . . ." (~RV60)|
|3.18|". . . siendo a la verdad muerto en la carne, pero vivificado en espíritu;" (~RV60)|
|3.19|". . . predicó a los espíritus encarcelados . . ." (~RV60)|
|4.6|". . . para que sean juzgados en carne según los hombres, pero vivan en espíritu según Dios." (~RV60)|
|4.14|". . . el glorioso Espíritu de Dios reposa sobre vosotros." (~RV60)|
|1.20|de los cuales son Himeneo y Alejandro, a quienes ''entregué a Satanás'' para que aprendan a no blasfemar.|
|3.6|no un neófito, no sea que envaneciéndose caiga ''en la condenación del diablo.''|
|3.7|También es necesario que tenga buen testimonio de los de afuera, para que no caiga en descrédito y ''en lazo del diablo.''|
|3.16|E indiscutiblemente, grande es el misterio de la piedad:<br>Dios fue manifestado en carne,<br>Justificado en el Espíritu,<br>''Visto de los ángeles'',<br>Predicado a los gentiles,<br>Creído en el mundo,<br>Recibido arriba en gloria.|
|4.1|Pero el Espíritu dice claramente que en los postreros tiempos algunos apostatarán de la fe, ''escuchando a espíritus engañadores y a doctrinas de demonios;''|
|5.15|Porque ya algunas se han apartado ''en pos de Satanás.''|
|5.21|Te encarezco delante de Dios y del Señor Jesucristo, y ''de sus ángeles escogidos'', que guardes estas cosas sin prejuicios, no haciendo nada con parcialidad.|
|brownaltrows|k
|1.8||
|3.19||
|4.8||
|4.14||
|Judas 6|Algunos ángeles traspasaron los límites establecidos para ellos, y han sido encadenados hasta el gran día de juicio|
|Judas 8|Los hombres impíos blasfeman a "los gloriosos"|
|Judas 9|Miguel es un arcángel, y disputó con el diablo|
|Judas 14|"Santas decenas de millares" acompanarán a Jesús en su venida|
!Satanás y los demonios
*Satanás: Romanos 16.20, 1 Corintios 5.5, 7.5; 2 Corintios 2.11, 11.14, 12.7; 1 Tesalonicenses 2.18; 2 Tesalonicenses 2.9; 1 Tim. 1.20, 5.15
*El diablo: Efesios 4.27, 6.11; 1 Timoteo 3.6-7, 2 Tim. 2.26
*El maligno: 2 Tesalonicenses 3.3, Efesios 6.16
*El dios de este mundo: 2 Corintios 4.4
*Belial: 2 Corintios 6.15
*El príncipe de la potestad del aire, el espíritu que ahora opera en los hijos de desobediencia: Efesios 2.2
*Los demonios: 1 Corintios 10.20-21, 1 Timoteo 4.1
!Los que se llaman dioses
*1 Corintios 8.5-6, Gálatas 4.8, 2 Tesalonicenses 2.4
!Los poderes
*Romanos 8.38-39, 1 Corintios 15.24, Colosenses 1.16, Efesios 1.20-21, 6.21
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|!Término|!Romanos|!1 Corintios|!Filipenses|!Colosenses|!Efesios|
|angeloi|8.38|||||
|archai|8.38|15.24||1.16, 2.10, 2.15|1.21, 3.10, 6.12|
|archon||2.6, 2.8|||2.2|
|bathos|8.39|||3.18||
|dunameis|8.38|15.24|||1.21|
|enestota|8.38|3.22|||1.21|
|exousia|13.1|15.24||1.16, 2.10, 2.15|1.21, 2.2, 3.10, 6.12|
|zoe|8.38|3.22|1.20|||
|thanatos|8.38|3.22|1.20|||
|kosmokrator|||||6.12|
|ktisis|8.39|||1.16||
|kyriotes||||1.12|1.21|
|mellonta|8.38|3.22|||1.21|
|pneumatika|||||6.12|
|hypsoma|8.39||||3.18|
Es interesante notar que Pablo nunca habla acerca del exorcismo.
*[[Razones por las cuales los Cristianos son negligentes en cuanto al Antiguo Testamento]]
*[[Razones que los Cristianos deben volver a enfatizar el Antiguo Testamento]]
*[[Antiguo Testamento (el estudio de)]]
*[[Antiguo Testamento (trasfondo)]]
*[[La relación entre el Antiguo y el Nuevo Testamento|Relación AT/NT]]
*[[Antiguo Testamento (teología)]]
*[[Acción de gracias en el Antiguo Testamento]]
*[[Angeles en el Antiguo Testamento]]
*[[La creación en el Antiguo Testamento]]
*[[El tema de la expulsión y el exilio en el Antiguo Testamento]]
*[[La ley en el Antiguo Testamento]]
*[[El liderazgo en el Antiguo Testamento]]
*[[Las misiones en el Antiguo Testamento]]
*[[Las obligaciones sociales en el Antiguo Testamento]]
*[[El pacto en el Antiguo Testamento]]
*[[El pecado en el Antiguo Testamento]]
*[[Los profetas y la profecía en el Antiguo Testamento]]
*[[La sabiduría en el Antiguo Testamento]]
*[[La tierra el en Antiguo Testamento]]
*[[La cronología del Antiguo Testamento]]
*[[La cultura de Israel en el Antiguo Testamento]]
*[[La geografía y política internacional del Antiguo Testamento]]
*[[La literatura del Antiguo Testamento]]
*[[El contenido del libro de Apocalipsis]]
*[[El estudio del libro de Apocalipsis]]
*[[Notas exegéticas para Apocalipsis]]
*[[Bibliografía de recursos consultados para Apocalipsis]]
*[[La estructura de Apocalipsis 1]]
*[[Seis versículos en Apocalipsis 1.1-8 que aluden al Antiguo Testamento]]
*[[La estructura de Apocalipsis 1]]
*[[Cinco versículos en Apocalipsis 1.9-20 que aluden al Antiguo Testamento]]
*[[Cuatro argumentos para conectar Apocalipsis 1.9-12a con 1.12b-20 y no con 1.1-8]]
*[[Notas exegéticas para Apocalipsis 11.1-2]]
-----
!Artículos introductorios para Apocalipsis 12
*[[El trasfondo de Apocalipsis 12]]
*[[El significado de los símbolos en Apocalipsis 12.1-17]]
*[[Los cinco fracasos del dragón en Apocalipsis 12]]
*[[Diez maneras en que Apocalipsis anima a las iglesias perseguidas y tentadas]]
*[[Una comparación de Apocalipsis 12.1-17 y 20.1-10]]
*[[Un bosquejo de Apocalipsis 12]]
*[[Notas acerca de la estructura de Apocalipsis 12]]
*[[La estructura del himno en Apocalipsis 12.10-12]]
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!La mujer en Apocalipsis 12.1 y sus hijos
*La mujer en Apocalipsis 12 no es un símbolo de María la madre de Jesús sino un símbolo del pueblo de Dios. Sabemos esto porque el sol, la luna y las doce estrellas con que la mujer está vestida son símbolos que vienen de Génesis 37.9. En ese texto, José tiene un sueño en el cual el sol (su padre Jacob), la luna (su madre), y once estrellas (los hermanos de José) se postran delante de José. Debemos entender que los símbolos significan lo mismo en Apocalipsis - el pueblo de Israel. Jesús nació literalmente de su madre María, pero se puede decir que también nació de Israel. Los "otros hijos" de la mujer, mencionados en 12.17, son los Cristianos.
*Es notable que la mujer es una "gran señal" en el cielo, pero el dragón solo es "otro señal". El diablo no tiene la misma importancia que el pueblo de Dios.
*Esta mujer celestial, igual que la novia de Cristo en Apocalipsis 19-22, es un contraste con la ramera de cap. 17.
*''Aplicación:'' a pesar de lo que piensa el mundo del pueblo de Dios, Dios la ve como una hermosa mujer celestial.
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!La angustia del parto en Apocalipsis 12.2
*Véase especialmente Isaías 26.17-18 para ver muchos paralelos con el presente versículo: //"Como la mujer encinta cuando se acerca el alumbramiento gime y da gritos en sus dolores, así hemos sido delante de ti, oh Jehová. Concebimos, tuvimos dolores de parto, dimos a luz viento; ninguna liberación hicimos en la tierra, ni cayeron los moradores del mundo."// En el tiempo de Isaías, Israel sufrió oposición, pero el sufrimiento no resultó en ningún provecho para Israel. Era como tener dolores de parto para nada. Pero en el tiempo de Jesús, Israel sufrió nuevamente bajo Herodes y los Romanos, pero esta vez dio a luz al Salvador.
*Otros textos que hablan de dolores de parto en el AT son Is. 21.3, 37.3, 66.7-8, Jer. 4.31, 6.24, 13.21, 22.23, 30.6, Miq. 4.9-10, 5.3.
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!El dragón en Apocalipsis 12.3
*Apocalipsis 12.9 no deja lugar a dudas en cuanto a la identidad del dragón: es un símbolo de Satanás. El dragón aparece aquí en cap.12, y también en 13.2, 13.4, 13.11, 16.13 y 20.2. La literatura judía representaba al diablo como un dragón, y dragones aparecen en los mitos paganos sobre los cuales el simbolismo de este capítulo se basa (véase [[El trasfondo de Apocalipsis 12]]).
*Algunas veces el Faraón de Egipto fue llamado un dragón (Ez. 29.3, 32.2). Hay otras alusiones al éxodo en Apocalipsis 12. Puede ser que el símbolo del dragón fue escogido en parte era para recordarnos de la liberación del pueblo de Dios de las asechanzas de Faraón.
*La mitología antigua de Mesopotamia y la mitología de los Cananeos hablaban de un monstruo de siete cabezas, y la mitología griega habla de Hidra, un monstruo con varias cabezas que era difícil de matar.
*La palabra griega aquí para corona es διαδήματα, la palabra para coronas de reyes y autoridades, en contraste con la palabra στέφανος, la corona dada como premio a los militares y deportistas.
*La bestia de capítulo 13, imitando al dragón, también tiene siete cabezas y diez cuernos (17.3). Pero hay una diferencia: el dragón tiene siete coronas en sus cabezas, mientras la bestia tiene diez coronas en sus cuernos.
*Algunos intérpretes entienden los cuernos como una referencia a Daniel 7.7, 20, 24, que usa cuernos para hablar de reyes. Pero otros intérpretes entienden los cuernos como símbolos de fuerza.
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!La caída de la tercera parte de las estrellas en Apocalipsis 12.4
*Esta es una referencia a Daniel 8.10 e Isaías 24.21-22, y se refiere los ángeles. Las estrellas también son símbolos de ángeles en Job 38.7.
*El diablo, en su rebelión, llevó consigo la tercera parte de los ángeles. Estos son los ahora se llaman demonios.
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!El deseo del dragón de devorar al niño en Apocalipsis 12.4
*La misma palabra griega para 'devorar' aparece también en v. 16, donde la tierra devora o traga los ríos de agua que salen de la boca del dragón.
*Parece extraño que el dragón no simplemente come a la mujer. Pero esta es una visión simbólica. No es un relato de un dragón literal y una literal mujer embarazada.
*Cuando Jesús nació, el rey Herodes, sintiéndose amenzado por la mención de otro Rey de los judíos, mató a muchos niños en Belén en su intento de matar a Jesús.
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!El niño de Apocalipsis 12.5
*Debe ser evidente que el niño representa a Jesús de Nazaret, el Mesías.
*La mención del cetro del niño es una referencia a Salmo 2.9, un salmo mesiánico que habla de la autoridad del rey ungido sobre las naciones hostiles. Otros dos versículos en Apocalipsis aluden a Salmo 2.9: Ap. 2.27 y 19.15.
*En el caso de Jesucristo, el cetro es un símbolo de la firmeza de su reino, no un símbolo de tiranía. La palabra para reinar es literalmente 'pastorear.'
*Los siguientes versículos hablan de la autoridad dada a Jesús: Mt. 28:18; Jn. 3:35; 5:27; 13:3; 17:2; v.t. Dn. 7:13;
*Muchos comentaristas notan que la descripción del niño no menciona nada de la vida, la crucifixión o la resurrección de Jesucristo. La acción pasa del nacimiento de Jesús directamente a su ascensión.
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!La salida al desierto en Apocalipsis 12.6
*[[Paralelos entre Apocalipsis 12.6 y Apocalipsis 12.14]]
*El desierto era símbol de refugio y de la provisión del Señor: Dios sacó a los Israelitas de Egipto y los llevó al desierto, donde proveyó maná y codornices. Ellos conectan este versículo con Mc. 13.14-20 = Mt. 24.15-22 = Lc. 21.20-24.
*Algunos comentaristas dicen que se refiere a la huida de los Cristianos a Pela cuando Jerusalén fue destruida en 70 d.c.
*Los 1,260 días son una alusión a los tres años y medio ("tiempo, [dos] tiempos, y medio tiempo") de Dn. 7:25; 12:7
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!Miguel en Apocalipsis 12.7
*Las únicas otras instancias acerca de Miguel son Dn. 10:13, 21; 12:1, Judas 9.
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!El lanzamiento del dragón del cielo a la tierra en Apocalipsis 12.9-12
*La caída de los ángeles malvados se menciona en 2 Pedro 2.4, Judas 6, y en la literatura seudeígrafa como 1 Enoc 6-11. Pero en estas referencias los ángeles salen del cielo. No hay una referencia clara de que fueron expulsados del cielo contra su voluntad. Por eso Hendriksen (141) dice que no debemos entender la caída literalmente.
*Aquí en capítulo 12 el dragón cae del cielo a la tierra. En capítulo 20 caerá de la tierra al abismo.
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!Los títulos para el dragón en Apocalipsis 12.9
*V. 9 es la única identificación bíblica entre el serpiente de Génesis 3 y Satanás. Sin embargo hay tres otros textos que parecen hacer esta identificación: Ro. 16.20, Lc. 10.18-19, y 2 Co. 11.14. Véase también el libro apócrifo Sabiduría 2.24.
*El nombre Satanás ("adversario") solo se menciona en el AT en tres libros: 1 Cr. 21:1; Job 1:6, 9, 12; 2:3, 4, 6, 7; Zac. 3.1, 2.
*El título "diablo" significa "acusador". Algunas referencias bíblicas al diablo como acusador: Job 1:6–12; 2:1–7, Zac. 3:1 (véase 1 Cr. 21:1).
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!La estructura de Apocalipsis 14.1-20
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''Apocalipsis 14.1-20 es una unidad.''
*Se distingue de capítulo 13 por su contenido - capítulo 13 habla de las dos bestias.
*También se distingue de capítulo 15, porque 15.1 abre con las palabras "Vi en el cielo otro señal grande y maravillosa", indicando una nueva sección.
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''Un bosquejo de Apocalipsis 14:''
|bluebycell|k
|El Cordero y los 144,000 (14.1-5)|!La aparición del Cordero y los 144,000 sobre Sión (14.1)|
|~|!El sonido del canto celestial para los 144,000 (14.2-3a)|
|~|!La descripción de Juan acerca de los 144,000 (14.3b-5)|
|La aparición de tres ángeles (14.6-12)|!El primer ángel (14.6-7)|
|~|!El segundo ángel (14.8)|
|~|!El tercer ángel, con un comentario de Juan (14.9-12)|
|>|Una bienaventuranza sobre los que mueren en el Señor (14.13)|
|Dos narrativas acerca de la cosecha final la tierra (14.14-20)|!La cosecha del grano (14.14-16)|
|~|!La cosecha de las uvas (14.17-20)|
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!Notas generales para Apocalipsis 14
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''Apocalipsis 14 es un contraste con capítulo 13''
**El Cordero y los 144,000 en 14.1-5 son un contraste con la bestia y sus seguidores en cap. 13
**El sello sobre los 144,000 en 14.1-5 es un contraste con la marca de la bestia en cap. 13
**La adoración a Dios en 14.2-3 es un contraste con la adoración a la Bestia en cap. 13, y el ángel en 14.9-12 anuncia las consecuencias de adorar a la bestia y recibir su marca
**14.12 imita la forma de 13.10 y el contenido de 12.17
***14.12: ¡En esto consiste la perseverancia de los santos, los cuales obedecen los mandamientos de Dios y se mantienen fieles a Jesús!
***13.10: ¡En esto consisten la perseverancia y la fidelidad de los santos!
***12.17: ...los cuales obedecen los mandamientos de Dios y se mantienen fieles al testimonio de Jesús.
**La mención en 13.15 que la bestia tiene poder para matar a los santos anticipa la bendición en 14.13 sobre los que mueren en el Señor (por perder sus vidas en la persecución)
,,Fuente: Aune; Texto bíblico: NVI,,
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''Los 144,000 y su sello de 14.1-5 ya se mencionaron en capítulo 7''
Además, 14.1-5 y cap. 7 tienen la misma estructura:
|bluealtrows|k
|!Cap 7|!14.1-5|
|Los 144,000 aparecen y son sellados (7.1-8) |Los 144,000 aparecen y han sido sellados (14.1)|
|Alabanza celestial (7.9-12)|Alabanza celestial (14.2-3a)|
|Explicación de parte de Juan (7.13-17)|Explicación de parte del ángel (14.3b-5)|
,,Fuente: Aune;,,
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!Apocalipsis 14.1-5
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!Apocalipsis 14.6-12
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!Apocalipsis 14.13
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!Apocalipsis 14.14-20
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*[[La estructura de Apocalipsis 17.1-8]]
*[[El número tres en Apocalipsis 18]]
!Elementos comunes de las cartas en Apocalipsis 2-3
*''Apertura de la carta''
**Exhortación a que escriba: “Escribe al ángel de la iglesia en _”
**Descripción de Cristo, el que dicta la carta: “El que . . . dice esto:”
*''Cuerpo de la carta''
**Las obras que Cristo conoce: “Yo conozco tus obras,” etc
**Queja: “Pero tengo contra ti que . . . . “
**Orden(es) de Cristo para la iglesia: [ninguna fórmula]
**Consecuencia(s): [ninguna fórmula]
**Concesión: “Pero tienes esto: . . . .”
*''Conclusión de la carta''
**Llamado a la atención: “El que tiene oído, oiga lo que el Espíritu dice a las iglesias.”
**Promesa(s) al vencedor: “Al vencedor . . . .”
,,Fuente: Sílabo de Dr. Jeffrey A. D. Weima, Calvin Theological Seminary, Grand Rapids, MI.,,
*[[La estructura de Apocalipsis 2.1-7]]
*[[Dos versículos en Apocalipsis 2.1-7 que aluden al Antiguo Testamento]]
*[[La estructura de Apocalipsis 2.12-17]]
*[[Cuatro versículos en Apocalipsis 2.12-17 que aluden al Antiguo Testamento]]
*[[La estructura de Apocalipsis 2.18-29]]
*[[Tres versículos en Apocalipsis 2.18-29 que aluden al Antiguo Testamento]]
*[[La estructura de Apocalipsis 2.8-11]]
*[[Dos versículos en Apocalipsis 2.8-11 que aluden al Antiguo Testamento]]
Los debates acerca de la doctrina del milenio giran alrededor de la interpretación de Apocalipsis 20.1-6. Véase nuestros artículos sobre el tema:
*[[Los cuatro puntos de vista principales acerca del milenio]]
*[[La interpretación de Apocalipsis 20 según el amilenialismo]]
*[[Las debilidades del amilenialismo]]
*[[Argumentos a favor del amilenialismo / en contra del premilenialismo]]
*[[Conclusiones en cuanto al milenio]]
*@@background-color:yellow; [[La estructura de Apocalipsis 20.1-15 no terminado]]@@
*[[La estructura de Apocalipsis 21.1-22.5]]
*[[La estructura de Apocalipsis 22.6-21]]
*[[Bosquejo de Apocalipsis 3.1-6]]
*[[Tres versículos del Antiguo Testamento a los cuales alude Apocalipsis 3.5]]
*[[La estructura de Apocalipsis 3.14-22]]
*[[Tres versículos en Apocalipsis 3.14-22 que aluden al Antiguo Testamento]]
*[[Bosquejo de Apocalipsis 3.7-13]]
*[[Tres versículos en Apocalipsis 3.7-13 que aluden al Antiguo Testamento]]
*[[La estructura de Apocalipsis 4.1-11]]
*[[El trono de Dios en Apocalipsis 4 y 7.9-11]]
*[[¿Quiénes son los 24 ancianos y los cuatro seres vivientes?]]
*[[La estructura de Apocalipsis 5.1-14]]
*Marcos explica expresiones arameas para sus lectores gentiles. Véase 12.42 y 15.16.
*Marcos contiene muchos "latinismos": véase [[Latinismos en Marcos]]
*En Mc. 15.21 el autor menciona Alejandro y Rufo, y Romanos 16.13 los pone en Roma.
*El prólogo anti-Marcionita dice que fue escrito "en las regiones de Italia". Ireneo y Clemente dicen lo mismo.
*Según la tradición, Marcos acompañaba a Pedro en Roma, y 1 Pedro pone a Marcos en Roma con Pedro en los años 60.
*Efesios 1.1 y 3.1 dicen que Pablo fue el autor.
*El autor se describe como prisionero para el evangelio de Cristo.
*Efesios es el libro del NT con atestación más antigua (véase Aceptación y uso).
*Nadie dudaba que Pablo era el autor hasta 1792.
*El comentario de Hoehner incluye tablas extensas para mostrar que algunos exageran el consenso crítico en cuanto a Pablo como el autor de Efesios.
,,Fuentes: Harold W. Hoehner, Ephesians: An Exegetical Commentary. (Grand Rapids: Baker, 2002); Peter T. O’Brien, The Letter to the Ephesians. (Grand Rapids: Wm. B. Eerdmans, 1999).,,
#El argumento de Hendriksen que capítulo 20 comienza una nueva sección de Apocalipsis según su esquema de “paralelismo progresivo.”
#La atadura de Satanás se menciona en Mateo 12:29, Lucas 10:17-18, Juan 12:31-32, pero como algo que ocurrió por medio del ministerio, la muerte y la resurrección de Cristo. Véase también Colosenses 2:15.
#Los que reinan con Cristo por mil años son descritos por 20.4 como “almas”. No son personas con cuerpos resucitados. Además, están en el cielo, no en la tierra—la vasta mayoría de los tronos en Apocalipsis están en el cielo.
#El uso de ἔζησαν en 20.4 se apoya en el uso de ζαω en Lc. 20:38, Ap. 4:9-10, 7:2, 10:6, and 15:7, y las similitudes entre 20:4 y 6:9-11.
#Aparte de Apocalipsis 20, el NT presenta la segunda venida, la resurrección de los creyentes, la resurrección de los inconversos, y el gran juicio como un solo evento, el Día del Señor (véase Mt 25:31-2, Jn 6:40, Flp. 3:20-1, 1 Ts. 4:16, 2 Ts. 1:7-10). Premilenialistas dicen que mil años separaran las primeras dos cosas de las últimas. Para hacerlo, tienen que interpretar todos los demás textos del NT bajo la luz de este texto, un texto difícil dentro de un libro de simbolismo.
#Si los premilenialistas tuvieron la razón, ¿Por qué Ap. 20 no menciona la tierra, Palestina, o los Judíos? (Pero: Jerusalén se menciona en v. 9)
#El premilenialismo enseña que creyentes resucitados con cuerpos inmortales y glorificados van a vivir lado a lado con otros habitantes del milenio que tienen cuerpos que no han sido transformados.
#Un ejército inmenso se opone a Cristo al final del milenio. Es difícil dentro de la interpretación premilenialista ver de dónde vienen todas estas personas. ¿No fueron destruidas las naciones en 19.21 (comparado con 19.17-18)? ¿Es Cristo incapaz de reinar sobre sus súbditos en el milenio para que haya tantos rebeldes?
*Si lo que dice Eusebio es correcto, Marcos publicó su Evangelio después de la muerte de Pedro. Pedro murió en las persecuciones de Nerón, aproximadamente 62-64 d.c. 1 Pedro pone a Marcos en Roma con Pedro en los años 60, y según la tradición, Marcos escribió su biografía de Jesús usando su memoria de las palabras de Pedro, sin que éste lo sepa. Según la tradición, Pedro no estuvo muy a gusto cuando supo que Marcos lo había hecho.
*Marcos enfatiza el sufrimiento y la persecución, temas de mucha importancia en los años 60 tanto en Roma como en Jerusalén.
*Por estas razones, la fecha tradicional ha sido los años 60 del primer siglo.
*Sin embargo, hay otro factor: la relación entre este Evangelio y el Evangelios de Mateo y la obra de dos tomos, ~Lucas-Hechos. Se cree que Mateo y Lucas usaron el Evangelio como una de sus fuentes. Pero si Hechos fue publicado cuando Pablo todavía estaba en la cárcel en Roma (Hch. 28), entonces el Evangelio de Lucas fue escrito antes de Hechos, y Marcos aun antes. Esto pondría la composición de Marcos posiblemente hasta en los años 50.
*Así que muchos ahora ponen una fecha temprana para la composición de Marcos. Carson, Moo y Morris, por ejemplo, plantean que fue escrito a finales de los años 50 del primer siglo.
#''La carta se presenta como una carta de “Iakobo",'' siervo de Dios y del Señor Jesucristo.” (1.1). Este hecho requiere un autor que se llama Jacobo, pero un Jacobo suficientemente conocido que no necesita más que esta frase descriptiva para que los lectores reconozcan su identidad.
#''De los cuatro hombres llamados Jacobo en el NT:''
##Jacobo hijo de Alfeo y Jacobo el padre de Judas (Hch. 1.13, nótese NVI y RVR) no fueron muy conocidos, y casi no se los menciona el NT.
##Jacobo el hermano de Juan era más conocido, pero murió en 44dc (Hch 12.2), muy temprano para haber escrito esta carta.
##Nos deja con Jacobo el medio-hermano de Jesús (Gl. 1.19, Mt. 13.55, Mc. 6.3, Hch. 12.17, 15.13, 1 Co. 15.7, etc).
#''Orígenes'' testifica que la carta viene de “Jacobo de Jerusalén.”
#''Las siguientes consideraciones apoyan a este Jacobo como autor:''
##La naturaleza judía de la carta apoya a un autor como Jacobo.
###Menciona la ley
###Menciona varias figuras del AT
###“…la sintaxis es más semítica que griega….” (Harrison, 386)
####Usa el tiempo perfecto profético (5.2-3ª) como los profetas
####El pasivo para evitar la mención del nombre de Dios (1.5, 1.12, 1.17, 5.15)
###Usa frases hebreas como “Gehena” (3.6), “Señor de los ejércitos” (5.4) y “orar con oración” (5.17).
###“Vayan en paz” (2.16) es un típico saludo hebreo.
##La similitud con las enseñanzas de Jesús (véase Contexto Canónico, abajo)
##Similitudes entre el discurso de Jacobo en Hechos 15 y la carta en el mismo capítulo.
###Charein (saludo) solo ocurre en el NT en Hch. 15.23 y Stg. 1.1
###Onoma (nombre) como el sujeto del verbo pasivo kaleo (llamar) en 2.7 y Hch. 15.17
###“Escuchad, mis hermanos” ocurre en 2.5 y Hch. 15.13.
###Hay otras similitudes menos importantes.
#''Objeción #1:'' La carta demuestra un excelente manejo de griego, pero Jacobo era un Judío de Galilea que vivía en Jerusalén. Además, contiene vocabulario Lucano.
##Respuesta: Galilea en toda probabilidad era bilingüe. Además, es posible que Jacobo usó un amanuenses.
#''Objeción #2:'' La carta nunca menciona los elementos ceremoniales de la Ley, pero sabemos que Jacobo enfatizaba mucho las leyes ceremoniales (Hch. 21.24, Hch. 15, Gl. 2.12).
##Respuesta: Del retrato en Hechos no debemos asumir que Jacobo fue “una canción de una sola nota.” Cada autor añade y omite temas de acuerdo a las necesidades de sus lectores.
#''Objeción #3:'' Santiago nunca menciona el hecho de que es hermano de Jesús. Uno hubiera hecho esta conexión para identificarse.
##Respuestas:
###Es posible que por modestidad no refiere a su relación especial con Jesús.
###Es posible que se sintió suficientemente conocido por sus lectores que no sintió la necesidad de describirse más.
#''Objeción #4:'' La carta fue incluida en el canon muy tarde, en el cuarto siglo.
##Respuestas:
###Puede haber tenido una circulación limitada, y solo después fue conocida en las iglesias.
###Es posible que fue descontado por algunos porque no enfatiza la Cristología (un tema de gran interés en la iglesia antigua), o porque parece contradecir lo que Pablo dice acerca de la justificación.
###Jacobo no enfatiza su apostolicidad, uno de los criterios de la canonicidad de los libros del NT.
,,Fuente: Sílabo de Dr. Dean Deppe, James. Calvin Theological Seminary, 2004,,
*7.14-25 está en el tiempo presente, no en el pasado.
**''Respuesta:'' Pablo está usando el presente para mayor impacto.
*Si el “yo” en 7.14-25 no es cristiano, ¿por qué dice que goza en la ley de Dios en 7.22? ¿Por qué busca obedecer la ley en 7.15-20 y la sirve en 7.25? ¿No contradice lo que dice Pablo en 3.11, 8.7?
**''Dos posibles respuestas:''
**1. Pablo, aun cuando está hablando de la experiencia de los inconversos, las describe desde una perspectiva cristiana.
**2. Stott: un creyente del AT.
*Si es Pablo, parece contradecir lo que Pablo dice de si mismo en Flp. 3.6, Gal. 1.14.
**''Respuesta:'' Pero Pablo no está hablando de si mismo. Está hablando como un inconverso general como si fuera él. Un nuevo convertido cuando considera su vida antes de su conversión puede darse cuenta de conflictos internos y desesperación que no eran tan evidentes en el momento.
*En otros textos Pablo habla de la mente de los no regenerados como opuesta a Dios (Rom. 1.28, Ef. 4.17, Col. 2.18, 1 Tim. 6.5, 2 Tim. 3.8, Tit. 2.15), pero aquí la mente es un medio positivo (Rom. 7.22, 25).
**''Respuesta:'' lo que dice Pablo acerca de la mente humana no es sencilla sino complicada. Pablo no es una canción de una sola nota.
*Gal. 5.16-18 también presentan un conflicto interno de los creyentes regenerados.
**''Respuesta:'' Esta es una mala interpretación de Gal. 5.16-18. Este texto habla de la oposición entre la vida de la carne y la vida del Espíritu Santo, y el hecho que un creyente no tiene libertad de hacer lo que le da las ganas. Tiene que escoger entre carne y Espíritu.
*Los otros dos usos de Pablo de la frase “hombre interior” hablan de creyentes (2 Cor. 4.16, Ef. 3.16).
**''Respuesta:'' la frase “hombre interior” no tiene que ser limitada a los creyentes. Cualquier persona puede tener un “hombre interior.”
*7.25b, que dice lo mismo que 7.14-24, viene después de 7.25ª, que habla de la liberación de Cristo.
**''Respuesta:'' Pero 7.25b viene después de 7.25b porque Pablo no quiere disminuir la fuerza del contraste con 8.1-4.
*Santiago usa ''conexiones verbales'' para enlazar varias de las unidades de capítulo 1:
**Charein (“Saludos”) en v. 1 y Charan (“gozaos”) en v. 2
**“Falte” en v. 4 y “falta” en v. 5
**“Prueba” en v. 12 y “Tentado” en v. 13 (es la misma palabra en griego)
**Palabra en v. 18 y palabras en 21-27
*''Versículo 12 funciona como puente'' entre 1.2-11 y 1.13-18. Forma un inclusio con 1.2-4 (resistencia en pruebas) e introduce el concepto de obediencia en 1.13-18.
*En 1.21-27 hay un ''movimiento de lo más general a lo más específico'':
**Recibir la palabra (21)
**Hacer la palabra (22)
**Hacer la ley (25)
**3 ejemplos específicos (26-27): refrenar la lengua, ayudar a los necesitados, guardarse de la inmoralidad del mundo
,,Fuente: Moo,,
!!La educación como acto político
La educación es un acto político donde el docente impone su autoridad sobre el alumno, así que debe usar su poder para el bien del alumno. Pero en esta lucha política, inevitablemente hay negociación, porque el aprendizaje requiere la participación del alumno para ser exitoso.
-----
!!El nombre Jonás
El nombre "Jonás" quiere decir "paloma" en hebreo.
-----
!!Acerca del hombre de Jonás
*Jonás se menciona como personaje histórico en 2 Reyes 14.25. Vivió en el octavo siglo A.C., y ministró durante el reino de Jeroboam II.
-----
!!La fecha de composición
No hay indicaciones de la fecha de la composición del libro de Jonás, con una posible excepción: en Jonás 3.3, se refiere a la ciudad de Nínive como algo del pasado. Este hecho podría indicar que Nínive ya no existía cuando el libro fue compuesto.
,,Word Biblical Commentary,,
-----
Textos en Hechos con asuntos textuales:
* 1:1
* 1:2
* 1:4 (2)
* 1:5 (2)
* 1:7
* 1:8
* 1:11 (2)
* 1:13
* 1:14 (3)
* 1:15
* 1:18
* 1:19 (2)
* 1:21
* 1:23
* 1:25
* 1:26 (2)
* 2:1-2
* 2:5
* 2:6 (2)
* 2:7 (3)
* 2:9
* 2:12 (2)
* 2:14
* 2:16
* 2:17-21
* 2:17 (3)
* 2:18 (2)
* 2:19
* 2:20
* 2:23
* 2:24
* 2:26
* 2:30 (2)
* 2:31 (2)
* 2:33
* 2:37 (2)
* 2:38 (3)
* 2:39
* 2:41
* 2:42
* 2:43
* 2:44 (2)
* 2:45-47
* 2:47-3:1
* 3:1 (2)
* 3:2
* 3:3
* 3:3-5
* 3:6
* 3:8
* 3:11
* 3:12
* 3:14
* 3:16 (2)
* 3:17
* 3:19
* 3:20
* 3:21
* 3:22 (2)
* 3:25
* 3:26
* 4:1-4
* 4:1
* 4:4
* 4:5
* 4:6
* 4:8
* 4:10
* 4:12
* 4:13-16
* 4:18 (2)
* 4:19
* 4:22
* 4:24 (2)
* 4:25
* 4:27
* 4:28
* 4:30
* 4:31
* 4:32
* 4:33
* 4:36
* 4:37
* 5:3 (2)
* 5:4-5
* 5:8-10
* 5:12
* 5:13
* 5:15
* 5:16
* 5:17
* 5:18
* 5:21-22
* 5:28
* 5:29
* 5:31
* 5:32 (2)
* 5:33
* 5:34
* 5:35
* 5:36 (3)
* 5:37
* 5:38-39
* 5:38 (2)
* 5:39
* 5:41
* 6:1
* 6:3 (3)
* 6:5 (3)
* 6:7 (2)
* 6:8 (2)
* 6:9 (2)
* 6:10-11
* 6:13 (2)
* 6:15
* 7:1
* 7:3-51
* 7:3-4
* 7:4
* 7:12
* 7:13 (2)
* 7:16
* 7:17
* 7:18 (2)
* 7:19
* 7:21
* 7:24
* 7:26
* 7:29
* 7:30
* 7:31-34
* 7:33
* 7:34
* 7:35
* 7:36
* 7:37
* 7:38
* 7:39
* 7:42
* 7:43
* 7:46
* 7:48
* 7:50
* 7:55
* 7:56 (2)
* 8:1
* 8:4
* 8:5
* 8:6
* 8:7
* 8:9
* 8:10
* 8:18
* 8:19
* 8:24
* 8:33
* 8:35
* 8:37
* 8:39
* 9:2
* 9:4-5
* 9:5-6
* 9:8 (2)
* 9:12 (2)
* 9:17
* 9:18
* 9:19
* 9:20
* 9:22 (2)
* 9:24
* 9:25
* 9:26
* 9:29
* 9:31
* 9:34 (2)
* 9:35
* 9:38 (2)
* 9:40
* 9:42
* 9:43
* 10:3
* 10:5
* 10:6
* 10:9
* 10:10
* 10:11
* 10:12
* 10:16
* 10:17
* 10:19 (3)
* 10:21-23
* 10:24
* 10:25
* 10:26-29
* 10:30
* 10:32
* 10:33 (4)
* 10:36-38
* 10:36
* 10:37
* 10:40
* 10:41
* 10:42
* 10:46
* 10:48 (2)
* 11:1
* 11:2
* 11:3
* 11:5
* 11:11
* 11:12
* 11:17 (2)
* 11:20
* 11:22 (2)
* 11:23 (2)
* 11:25-26
* 11:26
* 11:28
* 12:1
* 12:2
* 12:3
* 12:5 (2)
* 12:6
* 12:7
* 12:8-9
* 12:10
* 12:12
* 12:13
* 12:15
* 12:17
* 12:20-22
* 12:23
* 12:24
* 12:25 (2)
* 13:1 (2)
* 13:3
* 13:5
* 13:6 (2)
* 13:8 (2)
* 13:11
* 13:12
* 13:18
* 13:19 (2)
* 13:20
* 13:23 (2)
* 13:25
* 13:26
* 13:27
* 13:31
* 13:33 (4)
* 13:34
* 13:38
* 13:38-39
* 13:40 (2)
* 13:41 (2)
* 13:42 (2)
* 13:43 (2)
* 13:44
* 13:45
* 13:48
* 13:50
* 14:2-7
* 14:3
* 14:6
* 14:8
* 14:8-9
* 14:10
* 14:13
* 14:14
* 14:19
* 14:20
* 14:25 (2)
* 14:27
* 15:2
* 15:4
* 15:6
* 15:7
* 15:9
* 15:12
* 15:16
* 15:17-18
* 15:20, 29; 21:25
* 15:20 (3)
* 15:22
* 15:23
* 15:24 (2)
* 15:25
* 15:26
* 15:28
* 15:29 (3)
* 15:30
* 15:32
* 15:33
* 15:34
* 15:38
* 15:40
* 15:41
* 16:1
* 16:3
* 16:4
* 16:6 (2)
* 16:7
* 16:8
* 16:9 (4)
* 16:10 (2)
* 16:11 (2)
* 16:12
* 16:13
* 16:15
* 16:16
* 16:17
* 16:26
* 16:27
* 16:28
* 16:29
* 16:30
* 16:32 (2)
* 16:35 (2)
* 16:36
* 16:36-38
* 16:39 (2)
* 17:1
* 17:3
* 17:4 (3)
* 17:5
* 17:9
* 17:11
* 17:12
* 17:13
* 17:14-15
* 17:14
* 17:18
* 17:19
* 17:26
* 17:27
* 17:28
* 17:30
* 17:31
* 17:34
* 18:1
* 18:2-4
* 18:3
* 18:5
* 18:6
* 18:7 (2)
* 18:8
* 18:12
* 18:17
* 18:18
* 18:19
* 18:21
* 18:24
* 18:25 (2)
* 18:26 (2)
* 18:27
* 18:28
* 19:1 (2)
* 19:5
* 19:6
* 19:8
* 19:9
* 19:14, 16
* 19:20
* 19:22-26
* 19:28
* 19:33
* 19:37
* 19:39
* 19:40
* 20:3-4
* 20:4 (3)
* 20:8
* 20:12
* 20:13
* 20:13-14
* 20:15
* 20:18
* 20:21
* 20:24
* 20:25
* 20:28 (2)
* 20:32
* 21:1
* 21:8
* 21:12-15
* 21:13
* 21:16-17
* 21:21
* 21:22
* 21:25 (3)
* 21:31
* 22:3
* 22:5
* 22:7
* 22:9
* 22:11
* 22:12
* 22:26 (2)
* 22:29
* 23:9
* 23:12
* 23:15
* 23:23-24
* 23:29
* 23:30 (2)
* 23:34
* 24:6-8
* 24:10
* 24:20
* 24:24 (2)
* 24:26
* 24:27
* 25:17
* 25:18
* 25:21
* 25:23
* 25:24-26
* 26:1
* 26:4
* 26:14
* 26:15
* 26:16
* 26:20
* 26:28
* 27:1-2
* 27:5
* 27:14
* 27:15
* 27:16
* 27:19
* 27:29-30
* 27:34
* 27:35
* 27:37
* 27:39
* 27:41
* 28:1
* 28:13
* 28:16
* 28:18
* 28:19 (2)
* 28:25
* 28:29
* 28:31
Según el Comentario Textual de Metzger, los manuscritos griegos de Santiago tiene 26 variaciones de menor importancia:
*1:3
*1:12
*1:17
*1:19
*1:27
*2:3
*2:19
*2:20
*2:25
*3:3
*3:8
*3:9
*3:12
*4:4
*4:5
*4:12
*4:14 (3)
*5:4
*5:7
*5:14
*5:16
*5:20 (3)
*[[Abnegación]]
*[[Autoestima, auto-concepto]]
*[[Orgullo y humildad]]
¿Quiere saber cuánto sabe acerca de Filemón? Tome este examen, y al final puede checar las respuestas correctas.
# Verdad o falso, Filemón era un esclavo que huyó de su amo y encontró a Pablo.
# ¿En qué ciudad vivió Filemón? ¿En Roma, Colosa o Éfeso?
# ¿Qué elemento literario se encuentra a través de todo el libro de Filemón? ¿Repetición de un término clave? ¿Preguntas retóricas? ¿O técnicas de persuasión?
# ¿Dónde estaba Pablo cuando escribió a Filemón?
# ¿Era Pablo jóven o viejo cuando escribió esta carta?
# En el mundo Romano, ¿Qué podría pasar a un esclavo fugitivo si su amo lo encontró?
# Verdad o falso, Filemón no contiene citas al Antiguo Testamento.
<$button popup="StateTiddler">Respuestas</$button>
<$reveal type="nomatch" state="StateTiddler" text="">
#Falso. Filemón era el amo, y Onésimo el esclavo.
#Filemón vivió en Colosa.
#Técnicas de persuasión se encuentran en todo el libro de Filemón.
#Pablo estaba en una cárcel. No estamos seguros en qué ciudad.
#Pablo era un anciano según v. 9.
#El amo tenía derecho de golpear, maltratar y hasta matar a su esclavo fugitivo.
#Verdad.
</$reveal>
El texto bíblico clave acerca de la autoestima es Romanos 12.3: "Por la gracia que se me ha dado, les digo a todos ustedes: Nadie tenga un concepto de sí más alto que el que debe tener, sino más bien piense de sí mismo con moderación, según la medida de fe que Dios le haya dado." (NVI)
-----
!!Cuatro factores humanos que afectan la autoestima
*El grado que fuimos consentidos o neglegidos cuando éramos niños. Los niños consentidos por lo general desarrollan una autoestima inflada (demasiado alta). Los niños neglegidos por lo general desarrollan una autoestima desinflada (demasiado baja).
*El grado que vimos y nos asociamos con los buenos ejemplos - nuestros padres, buenas personas, héroes de libros y películas, etc
*Cuanto fuimos alabados o insultados a través de nuestras vidas. La adulación de otros acerca de nosotros, sobre tiempo, tiene la tendencia de elevar nuestro autoestima, mientras los insultos, sobre tiempo, tienen la tendencia de bajar nuestra autoestima.
*La relación entre nuestras expectativas para nuestras vidas, y nuestra capacidad de lograrlas. Por ejemplo, si nuestras expectativas no son realistas, si exigimos cosas de nosotros mismos que son imposibles de lograr, nuestra autoestima bajará porque nunca logramos nuestros objetivos.
,,DPCCC "Self-esteem", 1132,,
-----
''Comentarios acerca de 1 Corintios''
*Gordon D. Fee, //The New International Commentary on the New Testament: The First Epistle to the Corinthians.// (Grand Rapids: Wm. B. Eerdmans, 1991)
*J. Paul Sampley, "The First Letter to the Corinthians", in //The New Interpreter's Bible, vol. 10: Acts, Introduction to Epistolary Literature, Romans, 1 Corinthians.// (Nashville: Abingdon, 2002)
''Obras acerca de Pablo''
*James D. G. Dunn, //The Theology of Paul the Apostle.// (Grand Rapids: Wm. B. Eerdmans, 1998)
*Gordon D. Fee, //God's Empowering Presence: The Holy Spirit in the Letters of Paul.// (Peabody, MA: Hendrickson, 1994)
*Gordon D. Fee, //Pauline Christology.// (Peabody, MA: Hendrickson, 2007)
*Gerald F. Hawthorne and Ralph P. Martin, //Dictionary of Paul and His Letters.// (Downer’s Grove: ~InterVarsity Press, 1993)
*Herman Ridderbos, //Paul: An Outline of His Theology.// (Grand Rapids: Wm. B. Eerdmans, 1975)
*David J. Williams, //Paul's Metaphors: Their Context and Character.// (Peabody, MA: Hendrickson, 1999)
*N. T. Wright, //What Saint Paul Really Said.// (Grand Rapids: Wm. B. Eerdmans, 1997)
*Roy B. Zuck, //Teaching as Paul Taught.// (Grand Rapids: Baker, 1998)
''Obras generales e introductorias''
*T. Desmond Alexander y Brian S. Rosner, eds., //New Dictionary of Biblical Theology.// (Downer’s Grove: ~InterVarsity Press, 2000)
*G. K. Beale and D. A. Carson, eds., //Commentary on the New Testament Use of the Old Testament.// (Grand Rapids: Baker, 2007)
*D. A. Carson, Douglas J. Moo, Leon Morris, //An Introduction to the New Testament.// (Grand Rapids: Zondervan, 1992)
*Walter A. Elwell y Robert W. Yarbrough, //Al Encuentro del Nuevo Testamento.// (Editorial Caribe, 1999)
*Everett Harrison, //Introducción al Nuevo Testamento.// (Grand Rapids: Libros Desafío, 2002)
*Richard B. Hays, //The Moral Vision of the New Testament.// (New York: ~HarperOne, 1996)
*H. Wayne House, //Chronological and Background Charts of the New Testament.// (Grand Rapids: Zondervan, 1981)
*Craig S. Keener, //The IVP Bible Background Commentary: New Testament.// (Downer's Grove, IL: ~InterVarsity Press, 1993)
*George Eldon Ladd, //A Theology of the New Testament.// (Grand Rapids: Eerdmans, 1996)
*I. Howard Marshall, //New Testament Theology.// (Downers Grove, IL: ~InterVarsity Press, 2004)
*Ralph Martin and Peter H. Davids, eds., //Dictionary of the Later New Testament and Its Developments.// (Downers Grove, IL: ~InterVarsity Press, 1997)
*Scot ~McKnight and Grant R. Osborne, eds., //The Face of New Testament Studies.// (Grand Rapids: Baker Academic, 2004).
*Leland Ryken, Jim Wilhoit, Tremper Longman eds., //Dictionary of Biblical Imagery.// (Downer’s Grove: ~InterVarsity Press, 1998)
*Thomas R. Schreiner, //New Testament Theology: Magnifying God in Christ.// (Grand Rapids: Baker, 2008)
*Frank Thielman, //Teología del Nuevo Testamento.// (Miami: Vida, 2007)
*Kevin Vanhoozer, ed., //Dictionary for Theological Interpretation of the Bible.// (Grand Rapids: Baker Academic, 2005)
!Introducciones al NT
D. A. Carson, Douglas J. Moo, Leon Morris, ''An Introduction to the New Testament.'' (Grand Rapids: Zondervan, 1992)
Walter A. Elwell y Robert W. Yarbrough, ''Al Encuentro del Nuevo Testamento.'' (Editorial Caribe, 1999)
Everett Harrison, ''Introducción al Nuevo Testamento.'' (Grand Rapids: Libros Desafío, 2002)
George Eldon Ladd, ''A Theology of the New Testament.'' (Grand Rapids: Eerdmans, 1996)
I. Howard Marshall, ''New Testament Theology.'' (Downers Grove, IL: InterVarsity Press, 2004)
!Artículos y comentarios
G. M. Burge, “John, Letters of”, en ''Dictionary of the Later New Testament and Its Developments.'' Ralph Martin and Peter H. Davids, eds. (Downers Grove, IL: InterVarsity Press, 1997)
D. A. Carson, “The Johannine Letters”, en ''New Dictionary of Biblical Theology.'' T. Desmond Alexander y Brian S. Rosner (Downer’s Grove: InterVarsity Press, 2000)
I. Howard Marshall, “Johannine Epistles”, en ''Dictionary for Theological Interpretation of the Bible.'' Kevin Vanhoozer, ed. (Grand Rapids: Baker Academic, 2005)
Stephen S. Smalley, ''Word Biblical Commentary: Vol. 51: 1, 2, 3 John.'' (Waco, TX: Word, 1984)
John R. W. Stott, ''Tyndale New Testament Commentaries: The Letters of John, Revised Edition.'' (Grand Rapids: Wm. B. Eerdmans, 1990)
Daniel B. Wallace, “1 John: Introduction, Argument and Outline.” Accesado en http://www.bible.org/page.asp?page_id=1364
!Bibliografía general
D. A. Carson, Douglas J. Moo, Leon Morris, ''An Introduction to the New Testament.'' (Grand Rapids: Zondervan, 1992)
Walter A. Elwell y Robert W. Yarbrough, ''Al Encuentro del Nuevo Testamento.'' (Editorial Caribe, 1999)
Norman L. Geisler, ''A Popular Survey of the New Testament.'' (Grand Rapids: Baker, 2007)
Everett Harrison, ''Introducción al Nuevo Testamento.'' (Grand Rapids: Libros Desafío, 2002)
Richard B. Hays, ''The Moral Vision of the New Testament.'' (New York: ~HarperCollins, 1996)
George Eldon Ladd, ''A Theology of the New Testament.'' (Grand Rapids: Eerdmans, 1996)
I. Howard Marshall, ''New Testament Theology.'' (Downers Grove, IL: ~InterVarsity Press, 2004)
Bruce M. Metzger, ''A Textual Commentary on the Greek New Testament (second edition).'' (Stuttgart: United Bible Societies, 2002)
Frank Thielman, ''Teología del Nuevo Testamento.'' (Grand Rapids: Zondervan, 2007)
!Artículos y Comentarios
Andrew Bandstra, “Another Look at 1 Peter 3:19” en ''Calvin Theological Journal'', April 2003. (Grand Rapids: Calvin Theological Seminary, 2003).
Norbert Brox, ''La Primera Carta de Pedro.'' (Salamanca: Ediciones Sígueme, 1994)
D. A. Carson, "1 Peter", en ''Commentary on the New Testament Use of the Old Testament.'' G. K. Beale y D. A. Carson, eds. (Grand Rapids: Baker, 2007)
Peter H. Davids, ''La Primera Epístola de Pedro.'' (Barcelona: Editorial CLIE, 2004)
"Peter, First Letter of", en ''Dictionary of Biblical Imagery.'' Leland Ryken, James C. Wilhoit y Tremper Longman III, gen. eds. (Downer’s Grove: ~InterVarsity Press, 1998)
G. L. Green, “1 Peter” en ''New Dictionary of Biblical Theology.'' T. Desmond Alexander y Brian S. Rosner, (Downer’s Grove: ~InterVarsity Press, 2000)
Simon J. Kistemaker, ''New Testament Commentary: Peter and Jude.'' (Grand Rapids: Baker, 1987)
J. R. Michaels, “1 Peter”, en ''Dictionary of the Later New Testament and Its Developments.'' Ralph Martin and Peter H. Davids, eds. (Downers Grove, IL: ~InterVarsity Press, 1997)
J. Ramsay Michaels, ''Word Biblical Commentary: Vol. 49: 1 Peter.'' (Waco, TX: Word, 1988)
Peter R. Rodgers, “1 Peter, Book of” en ''Dictionary for Theological Interpretation of the Bible.'' Kevin Vanhoozer, ed. (Grand Rapids: Baker Academic, 2005)
Daniel B. Wallace, “1 Peter: Introduction, Argument and Outline.” Accesado en http://www.bible.org/page.asp?page_id=1362.
Robert L. Webb, “The Petrine Epistles: Recent Developments and Trends,” en Scot ~McKnight y Grant R. Osborne, ''The Face of New Testament Studies.'' (Grand Rapids: Baker Academic, 2004).
''Comentarios acerca de 2 Corintios''
*Philip Edgcumbe Hughes, //The New International Commentary on the New Testament: Paul’s Second Epistle to the Corinthians.// (Grand Rapids: Wm. B. Eerdmans, 1992)
*Ralph P. Martin, //Vol. 40, Word Biblical Commentary : 2 Corinthians.// electronic ed. Logos Library System; Word Biblical Commentary. Dallas: Word, Incorporated, 1998.
''Obras acerca de Pablo''
*James D. G. Dunn, //The Theology of Paul the Apostle.// (Grand Rapids: Wm. B. Eerdmans, 1998)
*Gordon D. Fee, //God's Empowering Presence: The Holy Spirit in the Letters of Paul.// (Peabody, MA: Hendrickson, 1994)
*Gordon D. Fee, //Pauline Christology.// (Peabody, MA: Hendrickson, 2007)
*Gerald F. Hawthorne and Ralph P. Martin, //Dictionary of Paul and His Letters.// (Downer’s Grove: ~InterVarsity Press, 1993)
*Herman Ridderbos, //Paul: An Outline of His Theology.// (Grand Rapids: Wm. B. Eerdmans, 1975)
*David J. Williams, //Paul's Metaphors: Their Context and Character.// (Peabody, MA: Hendrickson, 1999)
*N. T. Wright, //What Saint Paul Really Said.// (Grand Rapids: Wm. B. Eerdmans, 1997)
*Roy B. Zuck, //Teaching as Paul Taught.// (Grand Rapids: Baker, 1998)
''Obras generales e introductorias''
*T. Desmond Alexander y Brian S. Rosner, eds., //New Dictionary of Biblical Theology.// (Downer’s Grove: ~InterVarsity Press, 2000)
*G. K. Beale and D. A. Carson, eds., //Commentary on the New Testament Use of the Old Testament.// (Grand Rapids: Baker, 2007)
*D. A. Carson, Douglas J. Moo, Leon Morris, //An Introduction to the New Testament.// (Grand Rapids: Zondervan, 1992)
*Walter A. Elwell y Robert W. Yarbrough, //Al Encuentro del Nuevo Testamento.// (Editorial Caribe, 1999)
*Everett Harrison, //Introducción al Nuevo Testamento.// (Grand Rapids: Libros Desafío, 2002)
*Richard B. Hays, //The Moral Vision of the New Testament.// (New York: ~HarperOne, 1996)
*H. Wayne House, //Chronological and Background Charts of the New Testament.// (Grand Rapids: Zondervan, 1981)
*Craig S. Keener, //The IVP Bible Background Commentary: New Testament.// (Downer's Grove, IL: ~InterVarsity Press, 1993)
*George Eldon Ladd, //A Theology of the New Testament.// (Grand Rapids: Eerdmans, 1996)
*I. Howard Marshall, //New Testament Theology.// (Downers Grove, IL: ~InterVarsity Press, 2004)
*Ralph Martin and Peter H. Davids, eds., //Dictionary of the Later New Testament and Its Developments.// (Downers Grove, IL: ~InterVarsity Press, 1997)
*Scot ~McKnight and Grant R. Osborne, eds., //The Face of New Testament Studies.// (Grand Rapids: Baker Academic, 2004).
*Leland Ryken,, Jim Wilhoit, Tremper Longman eds., //Dictionary of Biblical Imagery.// (Downer’s Grove: ~InterVarsity Press, 1998)
*Thomas R. Schreiner, //New Testament Theology: Magnifying God in Christ.// (Grand Rapids: Baker, 2008)
*Frank Thielman, //Teología del Nuevo Testamento.// (Miami: Vida, 2007)
*Kevin Vanhoozer, ed., //Dictionary for Theological Interpretation of the Bible.// (Grand Rapids: Baker Academic, 2005)
!Introducciones al NT
D. A. Carson, Douglas J. Moo, Leon Morris, ''An Introduction to the New Testament.'' (Grand Rapids: Zondervan, 1992)
Walter A. Elwell y Robert W. Yarbrough, ''Al Encuentro del Nuevo Testamento.'' (Editorial Caribe, 1999)
Everett Harrison, ''Introducción al Nuevo Testamento.'' (Grand Rapids: Libros Desafío, 2002)
George Eldon Ladd, ''A Theology of the New Testament.'' (Grand Rapids: Eerdmans, 1996)
I. Howard Marshall, ''New Testament Theology.'' (Downers Grove, IL: InterVarsity Press, 2004)
!Artículos y comentarios
G. M. Burge, “John, Letters of”, en ''Dictionary of the Later New Testament and Its Developments.'' Ralph Martin and Peter H. Davids, eds. (Downers Grove, IL: InterVarsity Press, 1997)
D. A. Carson, “The Johannine Letters”, en ''New Dictionary of Biblical Theology.'' T. Desmond Alexander y Brian S. Rosner (Downer’s Grove: InterVarsity Press, 2000)
I. Howard Marshall, “Johannine Epistles”, en ''Dictionary for Theological Interpretation of the Bible.'' Kevin Vanhoozer, ed. (Grand Rapids: Baker Academic, 2005)
Stephen S. Smalley, ''Word Biblical Commentary: Vol. 51: 1, 2, 3 John.'' (Waco, TX: Word, 1984)
John R. W. Stott, ''Tyndale New Testament Commentaries: The Letters of John, Revised Edition.'' (Grand Rapids: Wm. B. Eerdmans, 1990)
Daniel B. Wallace, “1 John: Introduction, Argument and Outline.” Accesado en http://www.bible.org/page.asp?page_id=1364
''Comentarios y otras obras acerca de 2 Timoteo''
*Gordon D. Fee, //New International Biblical Commentary: 1 and 2 Timothy, Titus.// (Peabody, MA: Hendrickson, 1988)
*William Hendriksen, //New Testament Commentary: Thessalonians, Timothy and Titus.// (Grand Rapids: Baker, 1986)
*Philip H. Towner, //New International Commentary on the New Testament: The Letters to Timothy and Titus.// (Grand Rapids: Eerdmans, 2006)
''Obras acerca de Pablo''
*James D. G. Dunn, //The Theology of Paul the Apostle.// (Grand Rapids: Wm. B. Eerdmans, 1998)
*Gordon D. Fee, //God's Empowering Presence: The Holy Spirit in the Letters of Paul.// (Peabody, MA: Hendrickson, 1994)
*Gordon D. Fee, //Pauline Christology.// (Peabody, MA: Hendrickson, 2007)
*Gerald F. Hawthorne and Ralph P. Martin, //Dictionary of Paul and His Letters.// (Downer’s Grove: ~InterVarsity Press, 1993)
*Herman Ridderbos, //Paul: An Outline of His Theology.// (Grand Rapids: Wm. B. Eerdmans, 1975)
*David J. Williams, //Paul's Metaphors: Their Context and Character.// (Peabody, MA: Hendrickson, 1999)
*N. T. Wright, //What Saint Paul Really Said.// (Grand Rapids: Wm. B. Eerdmans, 1997)
*Roy B. Zuck, //Teaching as Paul Taught.// (Grand Rapids: Baker, 1998)
''Obras generales e introductorias''
*T. Desmond Alexander y Brian S. Rosner, eds., //New Dictionary of Biblical Theology.// (Downer’s Grove: ~InterVarsity Press, 2000)
*G. K. Beale and D. A. Carson, eds., //Commentary on the New Testament Use of the Old Testament.// (Grand Rapids: Baker, 2007)
*D. A. Carson, Douglas J. Moo, Leon Morris, //An Introduction to the New Testament.// (Grand Rapids: Zondervan, 1992)
*Walter A. Elwell y Robert W. Yarbrough, //Al Encuentro del Nuevo Testamento.// (Editorial Caribe, 1999)
*Everett Harrison, //Introducción al Nuevo Testamento.// (Grand Rapids: Libros Desafío, 2002)
*Richard B. Hays, //The Moral Vision of the New Testament.// (New York: ~HarperOne, 1996)
*H. Wayne House, //Chronological and Background Charts of the New Testament.// (Grand Rapids: Zondervan, 1981)
*Craig S. Keener, //The IVP Bible Background Commentary: New Testament.// (Downer's Grove, IL: ~InterVarsity Press, 1993)
*George Eldon Ladd, //A Theology of the New Testament.// (Grand Rapids: Eerdmans, 1996)
*I. Howard Marshall, //New Testament Theology.// (Downers Grove, IL: ~InterVarsity Press, 2004)
*Ralph Martin and Peter H. Davids, eds., //Dictionary of the Later New Testament and Its Developments.// (Downers Grove, IL: ~InterVarsity Press, 1997)
*Scot ~McKnight and Grant R. Osborne, eds., //The Face of New Testament Studies.// (Grand Rapids: Baker Academic, 2004).
*Leland Ryken,, Jim Wilhoit, Tremper Longman eds., //Dictionary of Biblical Imagery.// (Downer’s Grove: ~InterVarsity Press, 1998)
*Thomas R. Schreiner, //New Testament Theology: Magnifying God in Christ.// (Grand Rapids: Baker, 2008)
*Frank Thielman, //Teología del Nuevo Testamento.// (Miami: Vida, 2007)
*Kevin Vanhoozer, ed., //Dictionary for Theological Interpretation of the Bible.// (Grand Rapids: Baker Academic, 2005)
!Introducciones al NT
D. A. Carson, Douglas J. Moo, Leon Morris, ''An Introduction to the New Testament.'' (Grand Rapids: Zondervan, 1992)
Walter A. Elwell y Robert W. Yarbrough, ''Al Encuentro del Nuevo Testamento.'' (Editorial Caribe, 1999)
Everett Harrison, ''Introducción al Nuevo Testamento.'' (Grand Rapids: Libros Desafío, 2002)
George Eldon Ladd, ''A Theology of the New Testament.'' (Grand Rapids: Eerdmans, 1996)
I. Howard Marshall, ''New Testament Theology.'' (Downers Grove, IL: InterVarsity Press, 2004)
!Artículos y comentarios
G. M. Burge, “John, Letters of”, en ''Dictionary of the Later New Testament and Its Developments.'' Ralph Martin and Peter H. Davids, eds. (Downers Grove, IL: InterVarsity Press, 1997)
D. A. Carson, “The Johannine Letters”, en ''New Dictionary of Biblical Theology.'' T. Desmond Alexander y Brian S. Rosner (Downer’s Grove: InterVarsity Press, 2000)
I. Howard Marshall, “Johannine Epistles”, en ''Dictionary for Theological Interpretation of the Bible.'' Kevin Vanhoozer, ed. (Grand Rapids: Baker Academic, 2005)
Stephen S. Smalley, ''Word Biblical Commentary: Vol. 51: 1, 2, 3 John.'' (Waco, TX: Word, 1984)
John R. W. Stott, ''Tyndale New Testament Commentaries: The Letters of John, Revised Edition.'' (Grand Rapids: Wm. B. Eerdmans, 1990)
Daniel B. Wallace, “1 John: Introduction, Argument and Outline.” Accesado en http://www.bible.org/page.asp?page_id=1364
Lo que sigue es una lista de las obras consultadas.
''Comentarios y libros acerca de Apocalipsis''
*David E. Aune, Word Biblical Commentary, Vol. 52: Revelation 1-5. (Waco, TX: Word, 1997)
*Richard Bauckham, The Theology of the Book of Revelation. (Cambridge: Cambridge University Press, 1993)
*William Hendriksen, More Than Conquerors. (Grand Rapids: Baker, 1986)
*George Eldon Ladd, A Commentary on the Revelation of John. (Grand Rapids: Wm. B. Eerdmans, 1991)
*Leon Morris, Tyndale New Testament Commentaries: Revelation, Revised Edition. (Grand Rapids: Wm. B. Eerdmans, 1988)
*Robert H. Mounce, New International Commentary on the New Testament: The Book of Revelation, Revised Edition. (Grand Rapids: Wm. B. Eerdmans, 1998)
*James Ressequie, The Revelation of John: A Narrative Commentary. (Grand Rapids: Baker Academic, 2009)
*Mark Wilson, Charts on the Book of Revelation. (Grand Rapids: Kregel, 2007)
''Artículos de boletines teológicos''
*Greg Carey, ”Teaching and preaching the book of Revelation in the church”, Review & Expositor 98 no 1 Wint 2001, p 87-100.
*Fred B. Craddock, “Preaching the Book of Revelation”, Interpretation 40 no 3 Jl 1986, p 270-282.
*W. Hulitt Gloer, “Worship God! liturgical elements in the Apocalypse.” in Review and Expositor 98 no 1 Wint 2001, p 35-57;
*Mazie Nahkro, “The manner of worship according to the book of Revelation.” in Bibliotheca sacra 158 no 630 Ap-Je 2001, p 165-180;
*Mazie Nahkro, “The meaning of worship according to the book of Revelation.” in Bibliotheca sacra 158 no 629 Ja-Mr 2001, p 75-85;
*Marianne Meye Thompson, “Worship in the Book of Revelation.” in Ex Auditu 8 1992, 45-54;
*Charles Frederick Wishart, “Patmos in the pulpit: a meditation on apocalyptic”, Interpretation 1 no 4 O 1947, p 456-465.
*Judith K Hoch Wray, “The revelation: worship resource for preaching”, Living Pulpit 12 no 3 Jl-S 2003, p 8-9.
''Obras de introducción y artículos de diccionarios''
*G. K. Beale, “Revelation (Book)”, in New Dictionary of Biblical Theology. T. Desmond Alexander y Brian S. Rosner, (Downer’s Grove: InterVarsity Press, 2000)
*G. R. Beasley-Murray, “Revelation, Book of”, in Dictionary of the Later New Testament and Its Developments. Ralph Martin and Peter H. Davids, eds. (Downers Grove, IL: InterVarsity Press, 1997)
*D. A. Carson, Douglas J. Moo, Leon Morris, An Introduction to the New Testament. (Grand Rapids: Zondervan, 1992)
*Walter A. Elwell y Robert W. Yarbrough, Al Encuentro del Nuevo Testamento. (Editorial Caribe, 1999)
*Everett Harrison, Introducción al Nuevo Testamento. (Grand Rapids: Libros Desafío, 2002)
*Richard B. Hays, The Moral Vision of the New Testament. (New York: HarperOne, 1996)
*H. Wayne House, Chronological and Background Charts of the New Testament. (Grand Rapids: Zondervan, 1981)
*George Eldon Ladd, A Theology of the New Testament. (Grand Rapids: Eerdmans, 1996)
*I. Howard Marshall, New Testament Theology. (Downers Grove, IL: InterVarsity Press, 2004)
*Francesca Aran Murphy, “Revelation, Book of”, in Dictionary for Theological Interpretation of the Bible. Kevin Vanhoozer, ed. (Grand Rapids: Baker Academic, 2005)
*Grant R. Osborne, “Recent Trends in the Study of the Apocalypse,” in Scot McKnight and Grant R. Osborne, The Face of New Testament Studies. (Grand Rapids: Baker Academic, 2004).
*Thomas R. Schreiner, New Testament Theology: Magnifying God in Christ. (Grand Rapids: Baker, 2008)
*Frank Thielman, Teología del Nuevo Testamento. (Miami: Vida, 2007)
''Misceláneas fuentes / materiales web''
*Dean Deppe, [Notes on CD for course on Revelation] (Grand Rapids: Calvin Theological Seminary, 2004)
*Daniel B. Wallace, “Revelation: Introduction, Argument and Outline.” http://www.bible.org/page.asp?page_id=1368
D. A. Carson, Douglas J. Moo, Leon Morris, ''An Introduction to the New Testament''. (Grand Rapids: Zondervan, 1992)
Walter A. Elwell y Robert W. Yarbrough, ''Al Encuentro del Nuevo Testamento''. (Editorial Caribe, 1999)
M. J. Harris, "Philemon", en ''New Dictionary of Biblical Theology.'' T. Desmond Alexander y Brian S. Rosner, (Downer’s Grove: ~InterVarsity Press, 2000)
Everett Harrison, ''Introducción al Nuevo Testamento''. (Grand Rapids: Libros Desafío, 2002)
George Eldon Ladd, ''A Theology of the New Testament''. (Grand Rapids: Eerdmans, 1996)
I. Howard Marshall, ''New Testament Theology''. (Downers Grove, IL: ~InterVarsity Press, 2004)
Peter T. O'Brien, ''Word Biblical Commentary, vol. 44: Colossians, Philemon.'' (Dallas, TX: Word, 1982)
A. Patzia, "Philemon, letter to", en ''Dictionary of Paul and His Letters.'' Gerald F. Hawthorne y Ralph P. Martin, eds. (Downer’s Grove: ~InterVarsity Press, 1993)
Daniel R. Street, "Philemon", en ''Dictionary for Theological Interpretation of the Bible''. Kevin Vanhoozer (Grand Rapids: Baker Academic, 2005), pp. 586-588.
!Bibliografía General
D. A. Carson, Douglas J. Moo, Leon Morris, ''An Introduction to the New Testament.'' (Grand Rapids: Zondervan, 1992)
Walter A. Elwell y Robert W. Yarbrough, ''Al Encuentro del Nuevo Testamento.'' (Editorial Caribe, 1999)
Everett Harrison, ''Introducción al Nuevo Testamento.'' (Grand Rapids: Libros Desafío, 2002)
George Eldon Ladd, ''A Theology of the New Testament.'' (Grand Rapids: Eerdmans, 1996)
I. Howard Marshall, ''New Testament Theology.'' (Downers Grove, IL: ~InterVarsity Press, 2004)
!Comentarios y artículos
P. Ellingworth, “Hebrews” en ''New Dictionary of Biblical Theology.'' T. Desmond Alexander y Brian S. Rosner, (Downer’s Grove: ~InterVarsity Press, 2000)
George H. Guthrie, ''Structure of Hebrews: A ~Text-Linguistic Analysis.'' (Grand Rapids: Baker, 1998)
George H. Guthrie, “Hebrews in Its ~First-Century Contexts: Recent Research,” en Scot ~McKnight y Grant R. Osborne, ''The Face of New Testament Studies.'' (Grand Rapids: Baker Academic, 2004).
Jon C. Laansma, “Hebrews, Book of” en ''Dictionary for Theological Interpretation of the Bible.'' Kevin Vanhoozer, ed. (Grand Rapids: Baker Academic, 2005)
William L. Lane, ''Word Biblical Commentary, vol. 47a: Hebrews 1-8.'' (Waco, TX: Word, 1991)
William L. Lane, ''Word Biblical Commentary, vol. 47b: Hebrews 9-13.'' (Waco, TX: Word, 1991)
W. L. Lane, “Hebrews”, en ''Dictionary of the Later New Testament and Its Developments.'' Ralph Martin and Peter H. Davids, eds. (Downers Grove, IL: ~InterVarsity Press, 1997)
Daniel B. Wallace, “Hebrews: Introduction, Argument and Outline.” Accesado en http://www.bible.org/page.asp?page_id=1360
N. T. Wright, ''The Resurrection of the Son of God.'' (Minneapolis: Fortress, 2003), 457-461.
Tom Wright, ''Hebrews for Everyone.'' (Lousville, KY: Westminster John Knox, 2004)
''Comentarios y otras obras acerca de Juan''
*George R. ~Beasley-Murray, //Vol. 36, Word Biblical Commentary : John.// electronic ed. Logos Library System; Word Biblical Commentary. Dallas: Word, Incorporated, 1998.
*Raymond E. Brown, //The Gospel According to John ~I-XII: The Anchor Bible, Vol. 29a.// (Garden City, NY: Doubleday, 1984)
*Raymond E. Brown, //The Gospel According to John ~XIII-XXI: The Anchor Bible, Vol. 29b.// (Garden City, NY: Doubleday, 1984)
*Andreas J. Kostenberger, //A Theology of John's Gospel and Letters.// (Grand Rapids: Zondervan, 2009)
*J. Ramsey Michaels, //New International Biblical Commentary: John.// (Peabody, MA: Hendrickson, 1998)
*William Hendriksen, //New Testament Commentary: Exposition of the Gospel According to John.// (Grand Rapids: Baker, 1961)
*Francis J. Moloney, //The Gospel of John: Text and Context.// (Boston: Brill, 2005)
*Herman Ridderbos, //The Gospel of John: A Theological Commentary.// (Grand Rapids: Wm. B. Eerdmans, 1997)
''Obras acerca de los Evangelios''
*Richard Bauckham, ed., //The Gospels for All Christians: Rethinking the Gospel Audiences.// (Grand Rapids: Wm. B. Eerdmans, 1998)
*Joel B. Green and Scot ~McKnight, eds., //Dictionary of Jesus and the Gospels.// (Downer's Grove, IL: ~InterVarsity Press, 1992)
*Craig L. Blomberg, //Interpreting the Parables.// (Downer's Grove, IL: ~InterVarsity Press, 1990)
*Klyne Snodgrass, //Stories With Intent: A Comprehensive Guide to the Parables of Jesus.// (Grand Rapids: Wm. B. Eerdmans, 2008)
*N. T. Wright, //Jesus and the Victory of God.// (Minneapolis: Fortress Press, 1996)
*N. T. Wright, //The New Testament and the People of God.// (Minneapolis: Fortress Press, 1992)
*N. T. Wright, //The Resurrection of the Son of God.// (Minneapolis: Fortress Press, 2003)
*Roy B. Zuck, //Teaching as Jesus Taught.// (Grand Rapids: Baker, 1995)
''Obras generales e introductorias''
*T. Desmond Alexander y Brian S. Rosner, eds., //New Dictionary of Biblical Theology.// (Downer’s Grove: ~InterVarsity Press, 2000)
*G. K. Beale and D. A. Carson, eds., //Commentary on the New Testament Use of the Old Testament.// (Grand Rapids: Baker, 2007)
*D. A. Carson, Douglas J. Moo, Leon Morris, //An Introduction to the New Testament.// (Grand Rapids: Zondervan, 1992)
*Walter A. Elwell y Robert W. Yarbrough, //Al Encuentro del Nuevo Testamento.// (Editorial Caribe, 1999)
*Everett Harrison, //Introducción al Nuevo Testamento.// (Grand Rapids: Libros Desafío, 2002)
*Richard B. Hays, //The Moral Vision of the New Testament.// (New York: ~HarperOne, 1996)
*H. Wayne House, //Chronological and Background Charts of the New Testament.// (Grand Rapids: Zondervan, 1981)
*Craig S. Keener, //The IVP Bible Background Commentary: New Testament.// (Downer's Grove, IL: ~InterVarsity Press, 1993)
*George Eldon Ladd, //A Theology of the New Testament.// (Grand Rapids: Eerdmans, 1996)
*I. Howard Marshall, //New Testament Theology.// (Downers Grove, IL: ~InterVarsity Press, 2004)
*Ralph Martin and Peter H. Davids, eds., //Dictionary of the Later New Testament and Its Developments.// (Downers Grove, IL: ~InterVarsity Press, 1997)
*Scot ~McKnight and Grant R. Osborne, eds., //The Face of New Testament Studies.// (Grand Rapids: Baker Academic, 2004).
*Leland Ryken,, Jim Wilhoit, Tremper Longman eds., //Dictionary of Biblical Imagery.// (Downer’s Grove: ~InterVarsity Press, 1998)
*Thomas R. Schreiner, //New Testament Theology: Magnifying God in Christ.// (Grand Rapids: Baker, 2008)
*Frank Thielman, //Teología del Nuevo Testamento.// (Miami: Vida, 2007)
*Kevin Vanhoozer, ed., //Dictionary for Theological Interpretation of the Bible.// (Grand Rapids: Baker Academic, 2005)
''Comentarios y otras obras acerca de Marcos''
*Darrell L. Bock, //Cornerstone Biblical Commentary, the Gospel of Mark.// (Carol Stream, IL: Tyndale House, 2005)
*Jerry ~Camery-Hoggatt, //Irony in Mark's Gospel: Text and Subtext.// (Cambridge: Cambridge University Press, 1992)
*Robert A. Guelich, //Word Biblical Commentary, vol. 34a: Mark 1-8:26.// (Waco, TX: Word, 1989)
*William Hendriksen, //New Testament Commentary: The Gospel of Mark.// (Grand Rapids: Baker, 1984)
''Obras acerca de los Evangelios''
*Richard Bauckham, ed., //The Gospels for All Christians: Rethinking the Gospel Audiences.// (Grand Rapids: Wm. B. Eerdmans, 1998)
*Joel B. Green and Scot ~McKnight, eds., //Dictionary of Jesus and the Gospels.// (Downer's Grove, IL: ~InterVarsity Press, 1992)
*Craig L. Blomberg, //Interpreting the Parables.// (Downer's Grove, IL: ~InterVarsity Press, 1990)
*Klyne Snodgrass, //Stories With Intent: A Comprehensive Guide to the Parables of Jesus.// (Grand Rapids: Wm. B. Eerdmans, 2008)
*N. T. Wright, //Jesus and the Victory of God.// (Minneapolis: Fortress Press, 1996)
*N. T. Wright, //The New Testament and the People of God.// (Minneapolis: Fortress Press, 1992)
*N. T. Wright, //The Resurrection of the Son of God.// (Minneapolis: Fortress Press, 2003)
*Roy B. Zuck, //Teaching as Jesus Taught.// (Grand Rapids: Baker, 1995)
''Obras generales e introductorias''
*T. Desmond Alexander y Brian S. Rosner, eds., //New Dictionary of Biblical Theology.// (Downer’s Grove: ~InterVarsity Press, 2000)
*G. K. Beale and D. A. Carson, eds., //Commentary on the New Testament Use of the Old Testament.// (Grand Rapids: Baker, 2007)
*D. A. Carson, Douglas J. Moo, Leon Morris, //An Introduction to the New Testament.// (Grand Rapids: Zondervan, 1992)
*Walter A. Elwell y Robert W. Yarbrough, //Al Encuentro del Nuevo Testamento.// (Editorial Caribe, 1999)
*Everett Harrison, //Introducción al Nuevo Testamento.// (Grand Rapids: Libros Desafío, 2002)
*Richard B. Hays, //The Moral Vision of the New Testament.// (New York: ~HarperOne, 1996)
*H. Wayne House, //Chronological and Background Charts of the New Testament.// (Grand Rapids: Zondervan, 1981)
*Craig S. Keener, //The IVP Bible Background Commentary: New Testament.// (Downer's Grove, IL: ~InterVarsity Press, 1993)
*George Eldon Ladd, //A Theology of the New Testament.// (Grand Rapids: Eerdmans, 1996)
*I. Howard Marshall, //New Testament Theology.// (Downers Grove, IL: ~InterVarsity Press, 2004)
*Ralph Martin and Peter H. Davids, eds., //Dictionary of the Later New Testament and Its Developments.// (Downers Grove, IL: ~InterVarsity Press, 1997)
*Scot ~McKnight and Grant R. Osborne, eds., //The Face of New Testament Studies.// (Grand Rapids: Baker Academic, 2004).
*Leland Ryken, Jim Wilhoit, Tremper Longman eds., //Dictionary of Biblical Imagery.// (Downer’s Grove: ~InterVarsity Press, 1998)
*Thomas R. Schreiner, //New Testament Theology: Magnifying God in Christ.// (Grand Rapids: Baker, 2008)
*Frank Thielman, //Teología del Nuevo Testamento.// (Miami: Vida, 2007)
*Kevin Vanhoozer, ed., //Dictionary for Theological Interpretation of the Bible.// (Grand Rapids: Baker Academic, 2005)
!Bibliografía General
D. A. Carson, Douglas J. Moo, Leon Morris, ''An Introduction to the New Testament.'' (Grand Rapids: Zondervan, 1992)
Walter A. Elwell y Robert W. Yarbrough, ''Al Encuentro del Nuevo Testamento.'' (Editorial Caribe, 1999)
Everett Harrison, ''Introducción al Nuevo Testamento.'' (Grand Rapids: Libros Desafío, 2002)
George Eldon Ladd, ''A Theology of the New Testament.'' (Grand Rapids: Eerdmans, 1996)
I. Howard Marshall, ''New Testament Theology.'' (Downers Grove, IL: InterVarsity Press, 2004)
!Comentarios y artículos
William R. Baker, “James, Book of” en ''Dictionary for Theological Interpretation of the Bible.'' Kevin Vanhoozer, ed. (Grand Rapids: Baker Academic, 2005)
Bruce Chilton, “James, Jesus’ Brother,” en Scot McKnight y Grant R. Osborne, ''The Face of New Testament Studies.'' (Grand Rapids: Baker Academic, 2004).
P. H. Davids, “James” en ''New Dictionary of Biblical Theology.'' T. Desmond Alexander y Brian S. Rosner, (Downer’s Grove: InterVarsity Press, 2000)
Dean Deppe, [Notas en CD para su curso sobre Santiago] (Grand Rapids: Calvin Theological Seminary, 2004)
Ralph P. Martin, ''Word Biblical Commentary, Vol. 48: James.'' (Waco, TX: Word, 1988)
Douglas J. Moo, ''The Pillar New Testament Commentary: The Letter of James.'' (Grand Rapids: Wm. B. Eerdmans, 2000)
R. W. Wall, “James, Letter of”, en ''Dictionary of the Later New Testament and Its Developments.'' Ralph Martin and Peter H. Davids, eds. (Downers Grove, IL: InterVarsity Press, 1997)
Daniel B. Wallace, “James: Introduction, Argument and Outline.” Accesado en http://www.bible.org/page.asp?page_id=1361
S. M. Baugh, "Titus", en //Zondervan Illustrated Bible Background Commentary//. (Grand Rapids: Zondervan, 2002)
Donald A. Carson, Douglas J. Moo, y Leon Morris, //An Introduction to the New Testament//. (Grand Rapids: Zondervan, 1992)
E. E. Ellis, "Pastoral Letters", en //Dictionary of Paul and His Letters.// (Downer's Grove, IL: ~Inter-Varsity Press, 1993)
Gordon D. Fee, //God's Empowering Presence: The Holy Spirit in the Letters of Paul.// (Peabody, MA: Hendrickson, 1994)
Gordon D. Fee, //New International Biblical Commentary: 1 and 2 Timothy, Titus//. (Peabody, MA: Hendrickson, 1988)
Gordon D. Fee, //Pauline Christology: An ~Exegetical-Theological Study.// (Peabody, MA: Hendrickson, 2007)
William Hendriksen, //New Testament Commentary: Thessalonians, Timothy and Titus//. (Grand Rapids: Baker, 1986)
Craig S. Keener, //The IVP Bible Background Commentary//. (Downer's Grove, IL: ~Inter-Varsity Press, 1993)
I. Howard Marshall, //New Testament Theology//. (Downer's Grove, IL: ~Inter-Varsity Press, 2004)
Philip H. Towner, "The Pastoral Epistles", en New Dictionary of Biblical Theology. (Downer's Grove, IL: ~Inter-Varsity Press, 2000)
Philip H. Towner, "Titus", en G. K. Beale y D. A. Carson, //Commentary on the New Testament Use of the Old Testament.// (Grand Rapids: Baker, 2007)
Philip H. Towner, //New International Commentary on the New Testament: The Letters to Timothy and Titus//. (Grand Rapids: Eerdmans, 2006)
David J. Williams, //Paul's Metaphors: Their Context and Character//. (Peabody, MA: Hendrickson, 1999)
*@@.red C@@ = Disponible en la biblioteca de la Comunidad Teológica
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Brian Bailey, Las epístolas de Juan. (Waverly, NY: Zion Christian Publishers, 2003)
William Barclay, I, II, III Juan y Judas. (Villa de Cavalls, España: CLIE, 1994) @@.red C@@
Hartmut Beyer, Las Cartas De Juan. (Villa de Cavalls, España: CLIE, 2000) @@.red C@@
Donald W. Burdick, Las Epístolas de Juan. (Grand Rapids, MI: Editorial Portavoz, 1996)
Arturo Collins, Estudios Bíblicos ELA: Comunión Sublime. 1ª de Juan. (Puebla: Ediciones Las Américas, A. C., 1995) @@.red S@@
E. Cothenet, Escritos de Juan y carta a los Hebreos. (Madrid: Editorial Cristiandad, 1985)
Neal M. Flanagan, El Evangelio y las Cartas de Juan. (Collegeville, MN: Editorial Liturgical Press, 2004)
Lorna F. Gibson, Las Cartas de San Juan. (México, D.F: Sociedad Bíblica de México, 1967)
William L. Hendricks, Las epístolas de Juan. (El Paso, TX: Casa Bautista de Publicaciones, 1970)
I. Howard Marshall, Las Cartas de Juan. (Buenos Aires: Nueva Creación, 1991) @@.red S@@
Michèle Morgen, Las cartas de Juan. (Estella, España: Editorial Verbo Divino, 2000)
Victoria Eugenia Rodríguez Martín, Léxico de las epístolas de Juan (I-II-III) de la Vulgata. (Lima: Editorial V.E. Rodríguez Martín, 1995)
A. B. Rudd, Epístolas generales: Santiago, I y II Pedro, I, II, III Juan y Judas. (Grand Rapids, MI: Zondervan, 1942) @@.red A@@
Rudolf Schnackenburg, Cartas De San Juan. (Barcelona: Herder, 1980) @@.red A, C@@
John R. W. Stott, Las Cartas De Juan. (Zaragosa, España: Editorial Certeza, 1974) @@.red A@@
Wilhelm Thuesing, Las Cartas De San Juan. (Barcelona: Herder, 1973) @@.red C, S@@
Weldon E. Viertel y Carol de Martinez, El Evangelio y Epistolas de Juan. (El Paso, TX: Casa Bautista de Publicaciones, 1988)
,,Compilada por Efraín Castro Peralta, Seminario Teológico Reformado de México, mayo de 2010.,,
@@color:red; C@@ = Disponible en la biblioteca de la Comunidad Teológica
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Brian Bailey, //El evangelio de Juan//. (Waverly, NY: Zion Christian Publishers, 2003)
Louis Bouyer, //El Cuarto Evangelio: Introducción Al Evangelio De Juan.// (Barcelona: Editorial Estela, 1967) @@color:red; C@@
Raymond E. Brown, //El evangelio según Juan.// (Madrid: Cristiandad, 2000)
Salvador Carrillo Alday, //El Evangelio De Juan.// (México, D.F: Ediciones Paulinas, 2005). @@color:red; C@@
Secundino Castro Sanchez, //Evangelio de Juan: comprensión exegético existencial.// (Madrid: Comillas, 2008)
Roberto E. Speer, //El evangelio de Juan: sugestiones para el estudio.// (Villa de Cavalls: Clie, 1986)
Carlos R. Erdman, //Una Exposicion, El Evangelio De Juan//. (El Paso: Casa Bautista De Publicaciones, 1973) @@color:red; S, A@@
José Luis Espinel Marcos, //Evangelio según San Juan: introducción, traducción y comentario.// (Salamanca, Editorial San Esteban, 1998)
Ricardo Gárret, //Comentario al evangelio de Juan//. (Barcelona: Clie, 1997)
Jacques Guillet, Jesucristo //En El Evangelio De Juan//. (Estella, España: Verbo Divino, 1990) @@color:red; C@@
Alvah Hovey, //Comentario Sobre El Evangelio De Juan.// (El Paso: Casa Bautista De Publicaciones, 1937). @@color:red; S@@
ISEDET, //Para Una Lectura Del Evangelio De Juan//. (San José, Costa Rica: Departamento De Publicaciones Del Seminario Bíblico Latinoamericano, 1983) @@color:red; A@@
Ernst Kasemann, //El Testamento De Jesús: El Lugar Histórico Del Evangelio De Juan.// (Salamanca, Sígueme, 1983) @@color:red; C@@
Xavier ~León-Dufour, //Lectura Del Evangelio De Juan Tomo 1: Caps. 1-4.// (Salamanca: Sígueme, 2001) @@color:red; S@@
Xavier ~León-Dufour, //Lectura Del Evangelio De Juan Tomo 2: Caps. 5-12//. (Salamanca: Sígueme, 2001) @@color:red; S@@
Juan Mateos, //Vocabulario Teológico Del Evangelio De Juan.// (Madrid: Ediciones Cristiandad, 1980) @@color:red; A, C@@
José Miguez Bonino, //Para Que Tengan Vida: Encuentros Con Jesus En El Evangelio De Juan//. (Oaxtepec, Junta General De Ministerios Globales, Iglesia Metodista, 1990) @@color:red; C@@
Francis J. Moloney, //El evangelio de Juan.// (Salamanca: Sígueme, 2005)
Leon Morris, //El Evangelio según Juan vol. 1.// (Villa de Caval: Clie, 2005)
Leon Morris, //El Evangelio según Juan vol. 2.// (Villa de Caval: Clie, 2005)
Roberto Munn, //El evangelio de Juan y la Doctrina de Jesucristo.// (Villa de Caval: Clie, 2001)
Pedro Ortiz Valdivieso, //El evangelio de Juan: Introducción y exégesis.// (Bogotá: Editorial Ceja, 2000)
Herman Ridderbos, //El evangelio de Juan: Un comentario teológico.// (Cambridge: Eerdmans, 1997)
Luis Heriberto Rivas, //El evangelio de Juan.// (Buenos Aires: Editorial San Benito, 2006)
Antonio Salas, //El evangelio de Juan: Jeśus, creador de una humanidad nueva.// (México, D. F: Editorial San Pablo, 2000)
A. B. Simpson, //Evangelio De Juan, El.// (Villa De Cavalls, Editorial Clie, 1985) @@color:red; A@@
Stan D. Slade, //Evangelio De Juan: Comentario Bíblico//, (Barcelona, Ediciones Kairós, 1998) @@color:red; A@@
Rudolf Steiner, //El evangelio según San Juan//. (Buenos Aires: Kier, 2003)
Klaus Wengst, //Interpretación del Evangelio de Juan//, (Salamanca: Ediciones Sígueme, 1988)
,,Compilada por Efraín Castro Peralta, Seminario Teológico Reformado de México, mayo de 2010.,,
''Clave''
*@@color:#F00;''C''@@ = Disponible en la biblioteca de la Comunidad Teológica
*@@color:#F00;''A''@@ = Disponible en la bilbioteca del Seminario Teológico Presbiteriano (Arenal)
*@@color:#F00;''S''@@ = Disponible en la biblioteca del Seminario Teológico Reformado
----
San Agustín, Tomo XVIII: Exposición de las Epístolas a los Romanos y Gálatas. (Madrid: Biblioteca de Autores Cristianos 1959)
John A. Allan, La Epístola A Los Gálatas. (Buenos Aires: Methopress, 1963) @@color:#F00;''A, C''@@
Anónimo, Biblia de Bosquejos y Sermones tomo 9: Gálatas, Efesios, Filipenses, Colosenses. (Grand Rapids: Editorial Portavoz, 2002).
William Barclay, El Nuevo Testamento Comentado: Vol. X Gálatas Y Efesios. (Barcelona: Editorial Clie,1970) @@color:#F00;''C''@@
Carlos C. Belch, Tesoros Escondidos En Gálatas. (Colombia: CLC Publicaciones Evangelicas, 1991)
F. F. Bruce, Un Comentario de la Epístola a los Gálatas. (Barcelona: Editorial Clie. 1982) @@color:#F00;''S, A''@@
B. H. Carroll, Una Interpretación de la Biblia: Gálatas, Romanos, Filipenses, Filemón. (El Paso Texas: Casa Bautista de Publicaciones, 1967) @@color:#F00;''S, A''@@
Howard P. Colson, Gálatas: Libertad En Cristo. (El Paso Texas: Casa Bautista de Publicaciones, 1972) @@color:#F00;''C''@@
Edouard Cothenet, La Carta A Los Gálatas. (Navarra: Editorial Verbo Divino, 1981) @@color:#F00;''C''@@
Carlos Elorriaga, Las grandes cartas de San Pablo: Romanos, 1 y 2 Corintios, Gálatas, Efesios. (Bilbao: Ediciones Grafite, 2003)
Carlos Erdman, La Epístola a los Gálatas (Grand Rapids: Editorial TELL, 1976) @@color:#F00;''S''@@
Rafael Porter, Estudios Bíblicos ELA: ¡Verdaderamente Libre! (Ediciones Las Américas)
Mario E. Fumero, Los Gálatas Del Tercer Milenio. (Miami, Editorial Unilit, 2000)
Pablo Enrique Giovanini, Gálatas y Romanos. (Instituto de Educación Teológica por Extensión, 2001)
José María González Ruiz, Epístola De San Pablo a Los Gálatas. (Madrid, Editorial Cartoné, 1964) @@color:#F00;''C''@@
Gonzalo H. Graupera, Gálatas: Salvo Por Gracia. (Nashville: Convention Press, 1994)
William Hendriksen, Gálatas: Comentario del Nuevo Testamento. (Grand Rapids, Subcomisión Literatura Cristiana. 1984) @@color:#F00;''S, A''@@
Paul C. Jong, De La Circuncisión Física a la Doctrina del Arrepentimiento: Sermones Sobre Gálatas. (Seul Corea: Casa Editorial Hephzibah. 2006)
Otto Kuss, Carta A Los Romanos: Carta A Los Corintios.-Carta A Los Gálatas. (Barcelona: Editorial Herder, 1976) @@color:#F00;''A''@@
G. H. Lacy, La Epístola A Los Gálatas. (El Paso Texas: Casa Bautista de Publicaciones, 1919) @@color:#F00;''A''@@
Sandy Larsen, Gálatas ¡Por Fin Libres! (Mexico D.F: Publicaciones EL Faro. 2000) @@color:#F00;''A''@@
Witness Lee, La Palabra Santa Para El Avivamiento Matutino: Gálatas. (Living Stream Ministry, 1990)
Carlos H. Lenkersdorf, Comentario Sobre La Epístola A Los Galatas. (México: Editorial El Escudo, 1960) @@color:#F00;''A, C''@@
R. C. H. Lenski, La Interpretación…Gálatas, Efesios y Filipenses, tomo 1. (México D.F: Publicaciones el Escudo, 1962) @@color:#F00;''S, A''@@
E. Lund, Epístola Del Apóstol Pablo a los Gálatas. (Chicago: Editorial Moody) @@color:#F00;''C''@@
Martin Lutero, Comentarios De Martin Lutero: Gálatas. (Barcelona, Editorial Clie, 1998) @@color:#F00;''A''@@
John MacArthur, Gálatas: Comentario MacArthur del Nuevo Testamento. (Grand Rapids: Editorial Portavoz.2003)
José L. Martínez, Apuntes Pastorales: Gálatas Apuntes Pastorales. (Nashville: Broadman & Holman Publishers, 1998)
Samuel Mikolaski, “Gálatas”. (El Paso: Casa Bautista de Publicaciones, 1977)
Roberto Munn, Gálatas y Romanos Estudios Bíblicos Personales, 4. (Barcelona: Editorial Clie, 2001)
Francisco Javier Padilla, Serie Conozca su Biblia: Gálatas y Efesios. (Sociedades Bíblicas en América Latina, 2008)
Philip Potter, Libertad Para Liberar: Estudio De La Epístola De Pablo A Los Gálatas. (Edición Probable, 1990) @@color:#F00;''C''@@
Francisco Ramírez Fueyo, Gálatas Y Filipenses. (Navarra: Verbo Divino, 1965) @@color:#F00;''C''@@
Federico Pastor Ramos, La libertad en la Carta a los Gálatas: Estudio exegético-teológico. (Madrid: Editorial Eapsa, 1977)
Randall House Publications, El Manual del Maestro: 2 Corintios & Gálatas. (Nashville, TN: Randall House Publications, 1985)
Heinrich Schlier, La Carta a Los Gálatas. (Salamanca: Ediciones Sígueme, 1999) @@color:#F00;''C''@@
Roy L. Smith, Pablo Lanza El Nuevo Testamento: Tesalonicenses, Gálatas, Corintios, Romanos. @@color:#F00;''C''@@
Ernesto Trencahrd, Una exposición de la epístola a los Gálatas. (Barcelona: Cursos de Estudio Bíblico, 1964)
Merrill Tenney, Gálatas: Carta de la Libertad Cristiana. (Grand Rapids, Editorial TELL. 1960) @@color:#F00;''S, A, C''@@
Howard F. Vos, Gálatas: una llamada a la libertad cristiana. (Chicago: Editorial Portavoz. 1971)
E. J. Waggoner, Las Buenas Nueva-Estudios en Gálatas. (Oakland: Pacific Press, 1993)
Rubén O. Zorzoli, José T. Poe, y Daniel Carro, Gálatas, Colosenses y Filemón. (El Paso TX: Casa Bautista de Publicaciones, 2010)
,,Compilada por José Alejandro López Roldán, Seminario Teológico Reformado de México, junio de 2010,,
Hay exactamente siete bienaventuranzas en el libro de Apocalipsis:
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|!Versículo|!Bienaventuranza|!Motivo|
|1.3|Bienaventurados los que leen y hacen caso de esta profecía|porque el tiempo ha llegado|
|14.13|Bienaventurados los que mueren en el Señor|porque descansarán de sus obras|
|16.15|Bienaventurado el que se mantenga despierto con su ropa en la mano|No se avergonzará de su desnudez|
|19.9|Bienaventurados los que han sido invitados al banquete de las bodas del Cordero| -- |
|20.6|Bienaventurados los que tienen parte en la primera resurrección|La segunda muerte no tiene poder sobre ellos, y serán sacerdotes y reyes|
|22.7|Bienaventurado el que cumple las palabras de esta profecía| -- |
|22.14|Bienaventurados los que lavan su ropa|Tendrán acceso al árbol de la vida y entrarán a la ciudad de Dios|
,,Fuente: estudio personal,,
!!Contenido
Bienvenido a ~RecursosGiffmex, una creciente base de datos acerca de la fe cristiana.
*[[Menú principal]]
*[[Muro de etiquetas]]
*[[La lista alfabética de etiquetas]].
!Instrucciones
El documento está diseñado como ''una pila de fichas'', todas conectadas por ''hiperenlaces''. Se usan los hiperenlaces para avanzar a nuevas fichas, y la 'x' en la parte superior derecha de una ficha para cerrar la ficha y regresar a la ficha anterior.
*Otras instrucciones acerca de la [[navegación|Navegación]] en este archivo
*[[Instrucciones adicionales]]
*[[Diapositiva acerca de la gracia vs la misericordia]]
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|!Referencia a la carta de los Corintios (1)|!Acerca de los que escribieron, que "es bueno para un hombre no tener relaciones con una mujer" (1)|
|Respuesta: en el matrimonio, el sexo es importante y sólo debe ser negado brevemente para las oraciones (2-6)|Mandamiento general: Debido a las tentaciones, cada uno debe tener una esposa (2)|
|~|Mandamiento específico: los cónyugues deben conceder los derechos sexuales a su pareja (3)|
|~|Razón: es la pareja de uno que tiene derechos sobre el cuerpo de uno (4)|
|~|Mandamiento: no negarse (5a)|
|~|Excepción: negarse el sexo por breves tiempos de oración se permite, pero después unirse nuevamente para evitar las tentaciones (5b)|
|~|"Esto" (probablemente la excepción en 5b) es una concesión, no un mandamiento (6)|
|!Pablo preferiría que sean solteros, pero reconoce la diversidad de dones (7)|!Pablo quisiera que todos fueran personas no casadas, como él (7a)|
|~|!Pero cada uno tiene su distinto don de parte de Dios (7b)|
|Consejos a los solteros (8-9)|Es bueno permanecerse soltero (8)|
|~|Pero si uno no tiene la disciplina extraordinaria necesaria para ser soltero, mejor que se case para no quemarse en sus pasiones (9)|
|!Consejos a los casados (10-11)|!Las mujeres no deben separarse de sus esposos (10)|
|~|!(Pero si se separa de su esposo, o debe mantenerse soltera o debe reconciliarse con él) (11a)|
|~|!Los hombres tampoco deben separarse de sus esposas (11b)|
|Consejo a "los demás" (¿?) acerca de esposos inconversos (12-16)|Los creyentes no deben divorciarse de sus esposas inconversas (12)|
|~|Las creyentes no deben divorciarse de sus esposos inconversos (13)|
|~|Razón: el cónyugue inconverso - y sus hijos - son santificados por el cónyugue creyente (14)|
|~|Si el cónyugue inconverso quiere separarse, el creyente no es atado (15)|
|~|Razón. uno no sabe si podrá salvar a su pareja (16)|
|!Principio general: Permanecer en su condición actual (17-24)|!Afirmación del principio (17)|
|~|!Ilustración del principio en cuanto a la circuncisión (18-19)|
|~|!Primera repetición del principio (20)|
|~|!Ilustración del principio en cuanto a la esclavitud (21-23)|
|~|!Segunda repetición del principio (24)|
|Aplicación del principio al matrimonio (25-28a)|La base de autoridad de Pablo para lo que sigue (25).|
|~|Cada uno debe permanecer en su condición actual (26).|
|~|Tanto los solteros como los casados deben permanecer como están (27).|
|~|Pero los que se casan no pecan en hacerlo (28a).|
|!Debemos ser ligeros con nuestras preocupaciones en vista del inminente fin (28b-31)|!Pablo quiere salvarlos de las preocupaciones del matrimonio (28b).|
|~|!El tiempo es corto (29a).|
|~|!29b-31a:<br>Los que tienen esposas deben vivir como si no tuvieran.<br>Los que están en luto como si no.<br>Los que se regocijan como si no.<br>Los que compran como si no tuvieran bienes.<br>Los que negocian como si no.|
|~|!El presente órden cósmico está pronto a desaparecer (31b).|
|El matrimonio añade a las preocupaciones de uno (32-35)|Pablo quiere rescatarlos de preocupaciones innecesarias (32a).|
|~|El hombre soltero se preocupa en agradar a Dios (32b).|
|~|El hombre casado está dividido entre agradar a Dios y agradar a su esposa (33-34a).|
|~|La mujer soltera se preocupa en agradar a Dios (34b).|
|~|La mujer casada se preocupa en agradar a su esposo (34c).|
|~|Pablo quiere promover que sirvan a Dios sin divisiones e impedimentos (35).|
|!Consejo a los varones comprometidos a casarse (36-38)|!Quien decide casarse, por deseo o para no maltratar a su comprometida, no peca (36).|
|~|!Quien decide, por convicción, mantenerla esperando como comprometida, también hace bien (37).|
|~|!Casarse es bueno, abstenerse de casarse es mejor (38).|
|Consejo a las viudas (39-40)|Si su esposo muere, la viuda está libre para casarse con otro Cristiano (39).|
|~|Pero Pablo opina de manera personal que era mejor que se quedara viuda (40).|
,,Fuente: estudio personal del autor, comparando después mi bosquejo con los de Fee y de Sampley.,,
Amós 1.3-2.16 contiene una serie de ocho profecías contra varias naciones. Amós era de Israel, no de Judá. Amós empieza criticando y denunciando los pecados de las demás naciones: seis naciones paganas, y la nación de Judá. Hasta ese punto, sin duda, sus oidores en Israel estaban echando porras a Amós: "¡Sí, Amós, predica contra esas naciones, nuestros enemigos!". Seguramente los oidores de Amós escucharon el séptimo mensaje y creían que Amós había terminado una serie d siete mensajes.
Pero viene la sorpresa en Amós 2.6-16: ¡una octava profecía, ahora criticando y denunciando los pecados de //Israel//! Además, es la profecía más larga de los ocho. La nación de Israel era igualmente pecaminosa como las naciones alrededor de ella.
|"Por tres pecados<br>y por el cuarto" (1.3-2.16)|Damasco (1.3-5)|
|~|Gaza (1.6-8)|
|~|Tiro (1.9-10)|
|~|Edom (1.11-12)|
|~|Amón (1.13-15)|
|~|Moab (2.1-3)|
|~|Judá (2.4-5)|
|~|Israel (2.6-16)|
|Acusación: los pecados de Israel (2.6-8)|
|Las cosas que Dios hizo por Israel <br>(pruebas de que Dios no merece <br>este tratamiento de parte de Israel) <br>(2.9-11a)|
|Pregunta retórica (2.11b)|
|Acusación: otro pecado de Israel (2.12)|
|Sentencia: lo que Israel sufrirá (2.13-16)|
''Un posible bosquejo homilético''
*"Mira todo lo que he hecho por tí" (2.9-11)
**Les di la tierra de los Amorreos
**Les traje de su esclavitud en Egipto
**Les di nazaritas y profetas
*"¿Cómo me podrías hacer esto?" (2.6-8, 12)
**Oprimes al pobre
**Cometes adulterio
**Tu culto es una hipocresía
**Eres abusiva con los nazaritas y profetas
*"No vas a escapar de esto" (2.13-16)
*Conexión cristológica: Cristo murió por tres pecados y por el cuarto. Podemos rogar a Dios para que nos perdone y para que nos purifique de estos pecados.
En Amós 7.1-8.2 vemos una serie de cuatro breve visiones que el Señor le da a Amós. Las cuatro visiones tienen el mismo formato: Dios muestra algo a Amós, y hay un breve diálogo entre Amós y Dios.
Las cuatro visiones tienen el mismo tema: Dios tolera el pecado de su pueblo hasta cierto punto, y no más. En las primeras dos visiones Dios "se arrepienta" - es decir, decide tolerar el pecado un poco más. Pero en las otras dos visiones, Dios anuncia que su tolerancia llegó a su fin.
La narrativa de la oposición de Amasías y la respuesta de Amós interrumpe la serie de las cuatro visiones.
|Cuatro cosas que<br>el Señor muestra a <br>Amós (7.1-8.2)|El Señor muestra langostas a Amós (7.1-3)|
|~|El Señor muestra fuego a Amós (7.4-6)|
|~|El Señor muestra una plomada de albañil a Amós (7.7-9)|
|~|!(Intercambio entre Amasías y Amós, 7.10-17)|
|~|El Señor muestra una canasta de fruta a Amós (8.1-2)|
|El mensaje de Amasías<br>a Jeroboam<br>(7.10-11)|Acusación (7.10-11a)|
|~|Cita de las palabras de Amós (7.11b)|
|El mensaje de <br>Amasías a Amós <br>(7.12-13)|Órdenes a Amós (7.12-13a)|
|~|Razón (7.13b)|
|El mensaje de <br>Amós a Amasías <br>(7.14-17)|Las circunstancias de Amós (7.14)|
|~|La comisión de Amós (7.15)|
|~|Llamado a la atención (7.16a)|
|~|Cita de las palabras de Amasías (7.16b)|
|~|Profecía contra Amasías e Israel (7.17)|
Amós 8.3-14 tiene cuatro mensajes que empiezan con "En aquel día" o "Vienen días."
Hay un mensaje denunciando a los negociantes en 8.4-8 que interrumpe la serie de mensajes de lo que vendrá en los días futuros.
|"En aquel día" (8.3-14)|En aquel día, silencio en el templo (8.3)|
|~|//(Un mensaje a los negociantes que explotan a los pobres, 8.4-8)//|
|~|En aquel día, tiempo de luto (8.9-10)|
|~|Vendrán días de escasez de la Palabra de Dios (8.11-12)|
|~|En aquel día, aún los jóvenes caerán de sed (8.13-14)|
|Últimas profecías <br>de destrucción <br>y restauración (9.1-15)|Jehová: No me escaparán (9.1-4)|
|~|!Amós: ¡Jehová es su nombre! (9.5-6)|
|~|Jehová: En éxodos y juicios, trato a las naciones igual (9.7-8a)|
|~|Jehová: Restauraré a Israel (9.8b-15)|
''Carta a la iglesia en Sardis (3.1-6)''
*Una orden a escribir (3.1a)
*Una descripción de Cristo (3.1b) - tiene los siete espíritus y las siete estrellas
*Las obras que Cristo reconoce (3.1c) - tienen una reputación de estar vivos
*Una queja (3.1d) - pero están muertos
*Las órdenes de Cristo para la iglesia (3.2-3a) ' despertarse, fortalecer lo que permanece, recorder, obedecer, arrepentirse
*Las consecuencias de la queja (3.3b) - Cristo vendrá como ladrón
*Una concesión (3.4a) - algunos no han ensuciado sus vestidos
*Una promesa al que venciere (3.4b-5) - caminar con Cristo, vestirse de blanco, tener su nombre en el libro de la vida, ser reconocidos por Cristo
*Un llamado a la atención (3.6)
,,Fuente: bosquejo del autor,,
''Carta a la iglesia en Filadelfia (3.7-13)''
*Una orden a escribir (3.7a)
*Una descripción de Cristo (3.7b) - tiene las llaves de David, abre y cierra irrevocablemente
*Las obras que Cristo reconoce (3.8-10a)
**Cristo conoce sus obras (3.8a)
**Ha puesto una puerta abierta delante de ellos (3.8b)
**Conoce que a pesar de su debilidad ellos han guardado su pálabra y no han negado su nombre (3.8c)
**Promete obligar a sus perseguidores reconocer el amor de él por ellos (3.9)
**Sabe que ellos han guardado la palabra de su paciencia (3.10a)
*Consecuencia de su obediencia (3.10b) - los guardará de la hora de prueba
*Una queja (omitida)
*Las órdenes de Cristo para su iglesia (3.11a) - retener lo que tienen, porque él viene pronto
*Las consecuencias (3.11b) - para que nadie quite la coronoa de ellos
*Consesión (omitida)
*Una promesa al que venciere (3.12) - ser columna en el templo, nunca saldrán del templo, los nombres de Dios escritos sobre ellos; la nueva Jerusalén y Cristo
*Un llamado a la atención (3.13)
,,Fuente: bosquejo del autor.,,
|bluebycell|k
|Mostrar el amor fraternal a los necesitados (13.1-3)|13.1|Exhortación principal|
|~|13.2|Exhortación secundaria #1 + reason|
|~|13.3|Exhortación secundaria #2 + manner<br>Exhortación secundaria #3 + manera<br>|
|!Ser fieles en el matrimonio (13.4)|!13.4|!Dos exhortaciones implícitas + razón|
|No amar al dinero; Dios nos protegerá (13.5-6)|13.5a|Exhortación + manera|
|~|13.5b|Razón|
|~|13.6|Exhortación implícita + contenido|
|!Recordarse de los líderes anteriores (13.7)|!13.7|!Exhortación + manera<br>Exhortación|
|Jesús es constante. No andar tras enseñanzas novedosas (13.8-9a)|13.8|Afirmación|
|~|13.9a|Exhortación|
|!Alimentarse con la gracia, no con las comidas ceremoniales (13.9b-10)|!13.9b|!Afirmación|
|~|!13.10|!Afirmación = razón|
|Seguir a Jesucristo fuera del campamento (13.11-14)|13.11|Dos afirmaciones|
|~|13.12|Afirmación + propósito|
|~|13.13|Exhortación + manera|
|~|13.14|Dos afirmaciones = razones|
|!Ofrecer sacrificios cristianos (13.15-16)|!13.15|!Exhortación|
|~|!13.16a|!Exhortación|
|~|!13.16b|!Afirmación = razón|
|Obedecer a los líderes actuales (13.17)|13.17a|Dos afirmaciones<br>Afirmación = razón<br>Purpose of the exhortation|
|~|13.17b|Afirmación = razón|
,,Fuente: estudio personal del autor.,,
//El texto de San Juan 1.1-18 abajo (la version RV95) ha sido formateado para mostrar la estructura del pasaje. Los versículos que se tratan de Juan el Bautista han sido aislados del resto del pasaje (el discurso acerca del Verbo) con sangría y letras cursivas. Dos patrones emergen://
(1) Al omitir las secciones de Juan Bautista, las tres secciones acerca del Verbo leen como una unidad. Las secciones de Juan Bautista parecen ser paréntesis.
(2) Palabras y frases similares aparecen antes y después de las secciones acerca de Juan Bautista. Parecen ser técnicas literarias para marcar el comienzo y el término de los parénteses. William Lane ha demostrado el uso de la misma técnica en la epístola a los Hebreos, separando las porciones didácticas de Hebreos de las porciones hortatorias.
|bluealtrows|k
|1.1-5|En el principio era el Verbo, el Verbo estaba con Dios y el Verbo era Dios. Este estaba en el principio con Dios. ''Todas las cosas por medio de él fueron hechas,'' y sin él nada de lo que ha sido hecho fue hecho. En él estaba la vida, y la vida era la luz de los hombres. La luz resplandece en las tinieblas, y las tinieblas ''no la [comprendieron]. ''|
|1.6-8|://Hubo un hombre enviado por Dios, el cual se llamaba Juan. Este vino como testigo, para dar testimonio de la luz, a fin de que todos creyeran por medio de él. Él no era la luz, sino un testigo de la luz. La luz verdadera que alumbra a todo hombre venía a este mundo.//|
|1.9-14|En el mundo estaba, y ''el mundo fue hecho por medio de él;'' pero el mundo ''no lo conoció.'' A lo suyo vino, pero los suyos no lo recibieron. Mas a todos los que lo recibieron, a quienes creen en su nombre, les dio potestad de ser hechos hijos de Dios. Estos no nacieron de sangre, ni por voluntad de carne, ni por voluntad de varón, sino de Dios. Y el Verbo se hizo carne y habitó entre nosotros ''lleno'' de ''gracia y de verdad;'' y ''vimos'' su gloria, gloria como del unigénito del Padre.|
|1.15|://Juan testificó de él diciendo: «Este es de quien yo decía: “El que viene después de mí es antes de mí, porque era primero que yo”».//|
|1.16-18|De su ''plenitud'' recibimos todos, y gracia sobre gracia, porque la Ley fue dada por medio de Moisés, pero ''la gracia y la verdad'' vinieron por medio de Jesucristo. A Dios nadie lo ha ''visto'' jamás; ''el unigénito Hijo, que está en el seno del Padre,'' él lo ha dado a conocer.|
,,Fuente: Estudio personal.,,
*,,1 William L. Lane, Word Biblical Commentary, Vol. 47A: Hebrews1-8. (Dallas: Word, 1991).,,
*,,2 El verbo en v. 5 quiere decir ‘agarrar.’ Se puede traducir aquí como ‘dominar’ o como ‘comprender’. No hay consenso cuál es la mejor traducción aquí.,,
#''La Muerte:''
##Jesús murió por nosotros
##Fuimos unidos con el en su muerte por el bautismo
##Debemos vivir como personas que son muertas al pecado
#''La Resurrección:''
##Jesús resucitó de los muertos
##Fuimos unidos con él en su resurrección
##Debemos vivir como personas resucitadas a vida nueva para agradar a Dios
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|Genealogías y listas (1 Crónicas 1-9)|!|
|Saúl, David y Salomón (1 Crónicas 10-2 Crónicas 9)|!|
|Los reyes davídicos (2 Crónicas 10-36)|!|
,,Primer nivel del bosquejo basado en IVP Dictionary of the Old Testament: Historical Books.,,
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|Salomón<br>(1 Reyes 1-11)|!|
|Los dos reinos, Israel y Judá<br>(1 Reyes 12-2 Reyes 17)|!|
|El reino de Judá después de la caída de Israel<br>(2 Reyes 18-25)|!|
,,Primer nivel del bosquejo basado en IVP Dictionary of the Old Testament: Historical Books.,,
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|La necesidad de un rey (1 Samuel 1-7)|!El nacimiento de Samuel (1 Samuel 1.1-2.11)|
|~|!El rechazo de los hijos de Elí y el llamado de Samuel (1 Samuel 2.12-3.21)|
|~|!La toma y el regreso del arca por los filisteos (1 Samuel 4.1-7.2)|
|~|!Victoria bajo el liderazgo de Samuel (1 Samuel 7.3-17)|
|El reino de Saúl (1 Samuel 8-15)|!La petición de un rey (1 Samuel 8)|
|~|!Saúl conoce a Samuel y es ungido (1 Samuel 9-10)|
|~|!La victoria de Saúl sobre los amonitas (1 Samuel 11)|
|~|!El discurso de despedida de Samuel (1 Samuel 12)|
|~|!|
|El ascenso de David (1 Samuel 16-2 Samuel 4)|!|
|El reino de David (2 Samuel 5-20)|!|
|Epílogo (2 Samuel 21-24)|!|
,,Primer nivel del bosquejo basado en IVP Dictionary of the Old Testament: Historical Books.,,
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|>|>|!5.12 - Afirmación|
|5.12a|@@.indent1 Por conducto de Silvano,@@|Frase preposicional: el medio por lo cual Pedro les escribió y les hizo llegar la carta.|
|5.12b|@@.indent2 a quien considero nuestro hermano fiel,@@|Cláusula subordinada: descripción de Silvano de 5.12a.|
|5.12c|''les he escrito'' brevemente,|Cláusula principal de la oración gramatical: Esta oración es una afirmación sencilla que Pedro les escribió.|
|5.12d|@@.indent1 amonestándoles@@|Primer participio: un propósito por lo cual Pedro les escribió (para amonestarles).|
|5.12e|@@.indent1 y testificando@@|Segundo participio: otro propósito por lo cual Pedro les escribió (para testificarles).|
|5.12f|@@.indent2 [que] esta es la gracia verdadera de Dios,@@|Cláusula subordinada que sigue un verbo de comunicación: el contenido de lo que Pedro les quiso 'testificar'.|
|5.12g|@@.indent3 en la cual están [ustedes].@@|Cláusula subordinada: ubicando a los lectores dentro de la gracia mencionada en 5.12f. ( "Ustedes están en esta gracia").|
|>|>|!5.13 - Afirmación|
|5.13a|''Les saluda la que está en Babilonia . . .''|La cláusula principal de la oración gramatical. Esta oración es una afirmación sencilla que la iglesia y Marcos saludan a los destinatarios.|
|5.13b|@@.indent1 elegida juntamente con ustedes@@|Palabra apositiva: una descripción teológica de "la iglesia" en 5.13a.|
|5.13c|. . . y Marcos mi hijo.|El segundo sujeto de la oración gramatical.|
|>|>|!5.14a - Exhortación|
|5.14a1|''Salúdense unos a otros''|Exhortación|
|5.14a2|@@.indent1 con un beso de amor.@@|Frase preposicional: la manera en que deben saludarse.|
|>|>|!5.14b - Bendición de paz|
|5.14b1|''La paz sea con todos ustedes''|Cláusula principal de la oración gramatical: Esta oración está en la forma de una exhortación, pero es una bendición de paz, un elemento común en las conclusiones de las cartas cristianas del primer siglo.|
|5.14b2|@@.indent1 en Jesucristo. Amén.@@|Frase apositiva: una descripción teológica de "ustedes"|
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|!Versículos|!Función|!Paráfrasis|
|>|>|! ''a. Introducción con ilustración (2.14-17)'' |
|2.14|Pregunta|¿Es la fe válida si no es acompañada por obras?|
|2.15-16:|Ilustración|Dar palabras vacías sin dar comida y ropa no valen.|
|2.17:|Conclusión|La fe sin obras está muerta.|
|>|>|! ''b. Refutación de una objeción (2.18-19)'' |
|2.18ª|Cita de objeción|“Fe, obras, ¿qué diferencia hace?”|
|2.18b|Refutación #1|La fe se demuestra por las obras.|
|2.19|Refutación #2|Hasta los demonios tienen una fe monoteísta.|
|>|>|! ''c. Ejemplo de Abraham (2.20-24) (¿Refutación #3?)'' |
|2.20|Pregunta|¿Quieren evidencia de que tengo la razón?|
|2.21-22|Preguntas Retóricas = Declaración|La fe de Abraham lo justificó por sus obras|
|2.23|Declaración, cita AT|Gen. 15.6 se cumplió.|
|2.24|Conclusión|Ya pueden ver que tengo la razón|
|>|>|! ''d. Ejemplo de Rahab (2.25) (¿Refutación #4?)'' |
|2.25|Pregunta|Rahab es otro ejemplo de la fe justificando a uno por las obras|
|>|>|! ''e. Conclusión (2.26)'' |
|2.26ª|Conclusión final|La fe sin obras está muerta.|
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|!Vv.|!Traducción|!Función sintáctica|
|>|>|!1.15 - El mal ejemplo de los de Asia|
|!15a|Ya ''sabes'' esto,|Cláusula principal - afirmación|
|!15b|:que me abandonaron todos los de Asia,|Cláusula subordinada - el contenido de lo que Timoteo sabe|
|!15c|::entre ellos Figelo y Hermógenes.|Cláusula subordinada|
|>|>|!1.16-18 - El buen ejemplo de Onesiforo|
|!16a|''Que el Señor conceda @@.blue misericordia@@'' a la casa de Onesiforo,|Cláusula principal - petición|
|!16b|:porque muchas veces me dio ánimo,|Cláusula subordinada - razón|
|!16c|:y [porque] no se avergonzaba de mis cadenas,|Cláusula subordinada - razón|
|!17a|:sino que cuando estuvo en Roma|Cláusula subordinada - tiempo|
|!17b|::''me buscó'' solicítamente,\|Cláusula subordinada - afirmación|
|!17c|::y ''me @@.red halló@@''.|Cláusula subordinada - afirmación|
|!18a|''Que el Señor le conceda''|Cláusula principal - petición|
|!18b|:Que @@.red hallara@@ @@.blue misericordia@@ del Señor en aquel día.|Cláusula subordinada - contenido de la petición|
|!18c|:Y cuantas cosas hizo por mi en Éfeso|Cláusula subordinada - el contenido de lo que Timoteo sabe|
|!18d|''tú lo sabes'' bien.|Cláusula principal - afirmación|
*Los sujetos y verbos de las cláusulas principales están en ''negrita''.
*La palabra misericordia se repite en 16a y 18b (resaltadas en @@.blue azúl@@}).
*Hay un juego de palabras (resaltado en @@.red rojo@@) en 17c y 18b: que el que 'halló' a Pablo también hallar misericordia del Señor.
*Nótese que esta sección empieza y termina con referencias a lo que Timoteo ya sabe.
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|!24a|''Ahora a aquel''|!Complemento indirecto, anticipación de 25a|
|!24b|@@.indent1 que es capaz@@|!Descripción de "aquel"|
|!24c|@@.indent2 para guardarlos sin caída@@|!Elaboración de qué es capaz Dios|
|!24d|@@.indent2 y presentarlos@@|!Elaboración de qué es capaz Dios|
|!24e|@@.indent3 sin mancha@@|!Elaboración de cómo los presentará|
|!24f|@@.indent3 delante de su gloria@@|!Elaboración de cómo los presentará|
|!24g|@@.indent3 con gran gozo,@@|!Elaboración de cómo los presentará|
|!25a|''Al único Dios''|!Complemento indirecto, continuación de 24a|
|!25b|@@.indent1 nuestro Salvador@@|!Descripción de "Dios"|
|!25c|@@.indent1 por medio de Jesucristo nuestro Señor@@|!El medio que lo cual la gloria será a Dios|
|!25d|''[sea] la gloria, la majestad, el dominio y la autoridad''|!Verbo implícito ("sea") y los sujetos|
|!25e|@@.indent1 antes de todos los siglos@@|!Cuando la gloria será atribuida a Dios|
|!25f|@@.indent1 y ahora@@|!Cuando la gloria será atribuida a Dios|
|!25g|@@.indent1 y por todos los siglos, Amén.@@|!Cuando la gloria será atribuida a Dios|
''Nombre tradicional:'' Expiación limitada,
''Nombre, versión TACOS:'' C = Cubiertos personalmente por la obra de Cristo
''La pregunta clave''<br>¿Dios envió a Cristo a salvar a todo el mundo? o ¿Dios envió a Cristo a morir por los elegidos?
''Versículos que dan la impresión que Cristo murió por todos:''
*"El amor de Cristo nos constriñe, pensando esto: que si uno murió por todos, luego todos murieron; 15 y él por todos murió, para que los que viven ya no vivan para sí, sino para aquel que murió y resucitó por ellos....Dios estaba en Cristo reconciliando consigo al mundo, no tomándoles en cuenta a los hombres sus pecados, y nos encargó a nosotros la palabra de la reconciliación." (2 Corintios 5.14-15, 19)
*"El Señor no retarda su promesa, según algunos la tienen por tardanza, sino que es paciente para con nosotros, no queriendo que ninguno perezca, sino que todos procedan al arrepentimiento." (2 Pedro 3.9)
*"Él es la propiciación por nuestros pecados, y no solamente por los nuestros, sino también por los de todo el mundo." (1 Juan 2.2)
*"[Dios,] el cual quiere que todos los hombres sean salvos y vengan al conocimiento de la verdad, pues hay un solo Dios, y un solo mediador entre Dios y los hombres: Jesucristo hombre, el cual se dio a sí mismo en rescate por todos, de lo cual se dio testimonio a su debido tiempo." (1 Timoteo 2.4-6)
''Respuesta:'' El énfasis en su muerte por “todos” en estos versículos se trata de “personas de todas las naciones”, y no solamente por los Judíos.
Otro factor a favor de la muerte de Cristo por todos: Surge una objeción: sería una oferta vacía, una mentira de parte de Dios si el evangelio dijera que la salvación es para todos que creen, si Cristo no murió por todos. Respuesta: La oferta del evangelio es simplemente la proclamación general que todos los que creen serán salvos. Y esta proclamación es veraz. Pero los únicos que creen son las personas en quienes el Espíritu Santo pone fe.
Técnicamente el predicador del evangelio no puede decir con autoridad “Cristo murió por ti” a un inconverso, porque el predicador no sabe los detalles del decreto eterno de Dios
''A favor de la posición reformada, que Cristo murió por los elegidos:''
*''Primero'', hay varios textos que indican que Cristo murió específicamente por su pueblo.
**"»Yo soy el buen pastor; el buen pastor su vida da por las ovejas. Pero el asalariado, que no es el pastor, de quien no son propias las ovejas, ve venir al lobo y deja las ovejas y huye, y el lobo arrebata las ovejas y las dispersa. Así que el asalariado huye porque es asalariado y no le importan las ovejas. »Yo soy el buen pastor y conozco mis ovejas, y las mías me conocen, así como el Padre me conoce y yo conozco al Padre; y pongo mi vida por las ovejas." (Juan 10.11-15)
**"Maridos, amad a vuestras mujeres, así como Cristo amó a la iglesia y se entregó a sí mismo por ella, 26 para santificarla, habiéndola purificado en el lavamiento del agua por la palabra, 27 a fin de presentársela a sí mismo, una iglesia gloriosa, que no tuviera mancha ni arruga ni cosa semejante, sino que fuera santa y sin mancha." (Efesios 5.25-27)
**"Dará a luz un hijo, y le pondrás por nombre Jesús, porque él salvará a su pueblo de sus pecados»." (Mateo 1.21)
**"Por tanto, mirad por vosotros y por todo el rebaño en que el Espíritu Santo os ha puesto por obispos para apacentar la iglesia del Señor, la cual él ganó por su propia sangre" (Hechos 20.28)
*''Segundo'', hay textos que enseñan que la muerte de Cristo no solo hizo posible la salvación sino que la llevó a cabo, la efectuó:
**"porque, si siendo enemigos, fuimos reconciliados con Dios por la muerte de su Hijo, mucho más, estando reconciliados, seremos salvos por su vida." (Romanos 5.10)
**"...el cual se dio a sí mismo por nuestros pecados para librarnos del presente siglo malo, conforme a la voluntad de nuestro Dios y Padre..." (Gálatas 1.4)
**"Cristo nos redimió de la maldición de la Ley, haciéndose maldición por nosotros..." (Gálatas 3.13)
**"En él tenemos redención por su sangre, el perdón de pecados según las riquezas de su gracia" (Efesios 1.7)
*''Tercero'', hay serios problemas con la doctrina de la expiación para todos:
**Si Cristo murió por todos, el resultado no sería el arminianismo sino el universalismo. Todos serían salvos. Pero la Biblia contradice esta posibilidad.
**Si el plan de Dios era que Cristo muriera por todos, pero no todos creen, quiere decir que los planes de Dios pueden ser frustrados por los seres humanos, y eso es imposible
**Si Cristo murió por todos, su muerte no efectuó la salvación de nadie. Lo único que hizo fue hacer la salvación posible.
**Y si Cristo solo murió para hacer la salvación posible, es posible imaginar un escenario donde Cristo murió en vano, donde nadie acepta su oferta.
''Conclusiones''
*Cristo no solo murió para hacer posible la salvación; Cristo murió para asegurar la salvación
*Cristo no solo murió por personas hipotéticas; Cristo murió por personas reales y específicas
*Dios no puso en marcha un plan que podría haber sido frustrado por la voluntad de los seres humanos. Puso en marcha su plan y lo llevó a cabo.
*Cristo sí murió por “toda la humanidad”: Pero no por toda persona sin excepción, sino por personas elegidas de todas las naciones y razas, no solo por los Judíos
!Lo que sí sabemos acerca del autor de Hebreos
*El autor conoció a sus destinatarios (13.19)
*El autor conoció a Timoteo (13.23)
*Fue un Cristiano Judío y helénico
*Fue alguien que recibió el evangelio de los apóstoles (2.3-4)
*Usó la LXX y tenía un conocimiento profundo del AT
*Fue educado en retórica
*Fue hombre (usó una forma masculina singular διηγούμενον en 11.32)
!Candidatos propuestos por la iglesia pre-moderna
''Pablo'' - véase [[La propuesta de Pablo como autor de Hebreos]]
''Bernabé''
Proponente: Tertuliano
Apoyo:
*Era Levita (Hch. 4.36)
*Una comparación de Hch. 4.36 (Bernabé como “hijo de exhortación”) con Heb. 13.22 (la carta como palabra de exhortación)
Problemas con Bernabé como autor
*Heb. 2.3—Bernabé no era de la segunda generación de Cristianos
*Los proponentes antiguos son pocos
*No tenemos obras escritas por Bernabé para hacer comparaciones
''Lucas''
Proponente: Juan Calvino
Apoyo:
*Similitudes con el discurso de Esteban: repaso de la historia de Israel, la Ley mediado por ángeles, llamado de Abraham, Palabra viviente, alusión a Josué, etc.
*Fue un compañero de Pablo con un buen estilo griego
''Clemente de Roma''
Proponente: Calvino
Apoyo: Similitudes con 1 Clemente
!Candidatos favorecidos por eruditos modernos y contemporáneos:
''Apolos''
Proponentes: Martin Lutero, A. T. Robertson
Apoyo:
*Era un Judío Alejandrino
*Hechos 18.24: elocuente, poderoso en su uso del AT, fervor de espíritu
Problemas:
*No tenemos obras escritas por Apolos para hacer comparaciones
*Ninguna tradición antigua menciona a Apolos como el autor
''Priscila y Aquila''
Apoyo:
*Hc. 18.26: corrigieron a Apolos
*Asociados con Timoteo (Hc. 18.5, 19.22, 1 Cor. 16.10, 19)
*Transiciones entre “yo” y “nosotros.”
*La inclusión de mujeres en Heb. 11
Problema:
Heb. 11.32 revela que el autor es masculino, y 13.19, 11.32, 13.22-23 están en singular.
''Silvano''
Apoyo:
*Era Judío, Romano, compañero de Pablo y Timoteo
*Conoció la LXX
Problema:
Los padres apostólicos no lo mencionan como candidato.
!Otros candidatos menores
Felipe el diácono; Judas; Aristión
!Conclusión
No sabemos quién escribió Hebreos. Es más que seguro que no fue escrito por el apostol Pablo. Apolos es una buena posibilidad, pero no hay ninguna manera de probarlo.
,,Fuentes: Carson, Moo y Morris; H. Wayne House; Lane.,,
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|1.10-11|Muchos de los adversarios son 'de la circuncisión', es decir, que enseñan que la circuncisión es necesaria para la salvación<br>Arruinan a familias enteras para adquirir 'ganancia deshonesta'|
|1.13-14|Mitos judáicos y mandamientos humanos sin base bíblica|
|3.9|Un énfasis en las genealogías; contiendas y discusiones acerca de la ley de Moisés|
|3.10-11|Divisiones|
,,Fuente: Fee.,,
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|Salutación directa | 2.14a | 3.12a | 4.9a | - | - | 13.16b | 14.15a | 17.22 |
|Llamado a la atención | 2.14b | - | 4.10a | - | 10.37a | 13.16b | 14.15c | 17.23c |
|Malentendido de los oidores notado | 2.15-16 | 3.12b | 4.9b | 5.29 | - | - | 14.15a | 17.22b, 23ab |
|Cita del AT al principio del discurso | 2.17-21 | 3.13a | - | 5.30 (alusión) | - | 13.17-25 | 14.15d | 17.24 |
|Kerigma teológica| 2.22b-24 | 3.13b-15 | 4.10 | 5.30-31a | 10.37b-42 | 13.27-31 | 14.16-17 | 17.24-27 |
|Evidencia del AT| 2.25-31, 34-35 | 3.18, 22-25 | 4.11 | - | 10.43a | 13.33-37 | - | 17.28 (Arato en vez del AT) |
|Respuesta al problema causado por el malentendido| 2.33b-36 | 3.16 | 4.10c | - | - | - | 14.15b | 17.29 |
|Llamado al arrepentimiento, proclamación de salvación| 2.(37-)38 | 3.19 | 4.12 | 5.31b-32 | 10.43b | 13.38-39 | 14.15c | 17.30-31 |
|Enfoque en los oidores| 2.22a, 29 | 3.17, 25-26 | 4.12 | - | 10.36, 44 | 13.26, 32, 38, 40-41 | - | 17.30 |
,,Fuente desconocida,,
Catálogos de aflicciones son listas de todas las cosas que Pablo ha sufrido en su ministerio. Casi todos aparecen en 2 Corintios.
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|Ro 8.35|¿Quién nos separará del amor de Cristo? ¿Tribulación, o angustia, o persecución, o hambre, o desnudez, o peligro, o espada?|
|!1 Co 4.9-12|!Porque según pienso, Dios nos ha exhibido a nosotros los apóstoles como postreros, como a sentenciados a muerte; pues hemos llegado a ser espectáculo al mundo, a los ángeles y a los hombres. Nosotros somos insensatos por amor de Cristo, mas vosotros prudentes en Cristo; nosotros débiles, mas vosotros fuertes; vosotros honorables, mas nosotros despreciados. Hasta esta hora padecemos hambre, tenemos sed, estamos desnudos, somos abofeteados, y no tenemos morada fija. Nos fatigamos trabajando con nuestras propias manos; nos maldicen, y bendecimos; padecemos persecución, y la soportamos.|
|2 Co 4.8-9|que estamos atribulados en todo, mas no angustiados; en apuros, mas no desesperados; perseguidos, mas no desamparados; derribados, pero no destruidos;|
|!2 Co 6.4-5|!antes bien, nos recomendamos en todo como ministros de Dios, en mucha paciencia, en tribulaciones, en necesidades, en angustias; en azotes, en cárceles, en tumultos, en trabajos, en desvelos, en ayunos;|
|2 Co 11.23-29|¿Son ministros de Cristo? (Como si estuviera loco hablo.) Yo más; en trabajos más abundante; en azotes sin número; en cárceles más; en peligros de muerte muchas veces. De los judíos cinco veces he recibido cuarenta azotes menos uno. Tres veces he sido azotado con varas; una vez apedreado; tres veces he padecido naufragio; una noche y un día he estado como náufrago en alta mar; en caminos muchas veces; en peligros de ríos, peligros de ladrones, peligros de los de mi nación, peligros de los gentiles, peligros en la ciudad, peligros en el desierto, peligros en el mar, peligros entre falsos hermanos; en trabajo y fatiga, en muchos desvelos, en hambre y sed, en muchos ayunos, en frío y en desnudez; y además de otras cosas, lo que sobre mí se agolpa cada día, la preocupación por todas las iglesias. ¿Quién enferma, y yo no enfermo? ¿A quién se le hace tropezar, y yo no me indigno?|
|!2 Co 12.10|!Por lo cual, por amor a Cristo me gozo en las debilidades, en afrentas, en necesidades, en persecuciones, en angustias; porque cuando soy débil, entonces soy fuerte.|
*''La interacción de las iglesias con las religiones paganas.'' Los templos paganos eran los únicos restaurantes y carnicerías de su tiempo, así que para comer carne, uno tenía que comer en el templo o comprar carne sacrificada a los ídolos y llevarla a casa a comer. Esto fue un punto sensible que afectaba la conciencia de los primeros Cristianos (véase 1 Corintios 8-10). Apocalipsis menciona este asunto en 2.14 y 2.20.
*''La interacción de las iglesias con el Judaísmo.'' Algunas de las iglesias de Apocalipsis estuvieron en conflicto con las sinagogas locales (Apocalipsis 2.9, 3.9).
*''La interacción de los Cristianos con la idolatría en la vida diaria en su sociedad.'' Los lectores de Apocalipsis estaban bajo fuerte presión social de ceder a la idolatría: culto al emperador, culto a Roma (la ciudad de Roma personificada como diosa), o culto a los numerosos dioses greco-romanos. Su participación en la vida cívica y política, los sindicatos profesionales, y muchas otras actividades obligaban prácticas idólatras. Templos, monumentos, desfiles, educación pública, conceirtos y eventos deportivos los exigían honrar al emperador y sacrificar a él y a otros dioses. Las esposas y los esclavos no podían evitar las costumbres religosas de sus hogares. Los pagos de impuestos y las compras diarias fueron realizadas con monedas que llevaban símbolos de dioses y emperadores.
*''La displicencia o apatía.'' Algunos de los lectores de Juan se sentían satisfechos o cómodos por causa de su relativa prosperidad. Estaban en peligro de perder sus principios para acomodarse al estatu cuo idólatra de su sociedas (Apocalipsis 3.1-3, 3.15ff).
*''Peligros dentro de las iglesias.'' Había falsos maestros ('Balaam', los Nicolaitas, y 'Jezabel') influenciando algunas de las iglesias, buscando que los Cristianos asimilaran a la cultura y que practicaran la inmoralidad sexual, posiblemente la prostitución en los templos paganos (Apocalipsis 2.14-15, 2.20ff).
Es importante reconocer la influencia de estos cinco peligros, especialmente el cuarto punto, para no caer en la trampa de pensar que el único propósito de Juan en escribir Apocalipsis era para consolar a los Cristianos perseguidos. Hays, 177, lo expresa bien cuando dice que Apocalipsis fue escrito también para "afligir a los cómodos" y no solamente para "confortar a los afligidos." Esta perspectiva equilibrada acerca de Apocalipsis nos ayuda a ver la relevancia del libro para los Cristianos que no enfrentan persecución y oposición, pero sí enfrentan la tentación de ceder a la prosperidad material, a la inmoralidad, a la idolatría y a la indiferencia.
,,Las fuentes eran muchas, pero véase especialmente David L. Barr, “John’s ironic empire” in Interpretation 63 no 1 Ja 2009, pp. 20-30, Richard B. Hays, The Moral Vision of the New Testament. (New York: ~HarperOne, 1996), Grant R. Osborne, “Recent Trends in the Study of the Apocalypse,” in Scot ~McKnight and Grant R. Osborne, The Face of New Testament Studies. (Grand Rapids: Baker Academic, 2004).,,
El libro de Apocalipsis se enfoca en la presión social y la amenaza de la persecución que afligía a los Cristianos. Pero no debemos pasar por alto que en Apocalipsis 17-18 también hay denuncias proféticas contra el Imperio Romano. Varios comentaristas refieren al libro de Apocalipsis como un ejemplo - de hecho, el ejemplo más notable - de 'literatura de protesta anti-romana' del mundo antiguo.
*Apocalipsis condena la explotación económica por Roma de otras naciones, para sus propios fines egoístas (18.3)
*Apocalipsis condena a Roma por engañar e intoxicar a las naciones con sus adulterios (17.2, 18.3; cuando la Biblia dice que una nación comete adulterio, se refiere a la importación y exportación de la idolatría).
*Apocalipsis condena los excesos materialistas de Roma (17.4, 18.3, 18.7)
*Apocalipsis condena a Roma por su tráfico de seres humanos como esclavos (18.13)
*Apocalipsis dice que Roma es responsable no solamente por la muerte de los profetas y apóstoles, sino por la matanza de muchas personas (18.24)
,,Fuente: Estudio personal del autor, inspirado por diversos comentarios en algunos libros y artículos.,,
*Su nombre fue Juan (Apocalipsis 1.1, 1.4, 1.9, 22.8)
*Fue profeta (Apocalipsis 10.11)
*Probablemente fue Judío
**Conoció bien las Escrituras Judías
**Usó los géneros judíos de profecía y apocalipsis
**Su estilo griego usa muchos semitismos - frases y construcciones normalmente encontradas en Hebreo y Arameo pero no en Griego.
*Puede ser que fuera de Palestina
**Está consciente del valle de Meguido (Apocalipsis 16.16)
**Parece conocer la ciudad de Jerusalén y el templo, especialmente en capítulo 11
*Algunos piensan que Apocalipsis 18.20 y 21.14 implican que el autor no fue uno de los doce apóstoles.
,,Sources: David Aune, Word Biblical Commentary: Revelation 1-5. (Waco, TX: Word, 1997); Carson, Moo and Morris, An Introduction to the New Testament. (Grand Rapids: Zondervan, 1992),,
*En Apocalipsis 1.9 Juan escribe que estuvo en la isla de Patmos "por causa de la palabra de Dios y el testimonio de Jesús." Algunos piensan que lo único que significa es que Juan fue a Patmos para recibir las visiones contenidas en este libro. Pero un libro de historia de Plinio dice que Patmos fue usado por los Romanos para exiliar a los criminales políticos, e históricamente Apocalipsis 1.9 ha sido interpretado para decir que Juan fue exiliado por predicar el evangelio. Los paralelos entre Apocalipsis 1.9 y 20.4 apoyan esta posición.
*Apocalipsis 2.3 y 2.9 nos dicen que las iglesias habían experimentado aflicciones y tribulaciones.
*Apocalipsis 2.13 y 3.8 nos dicen que algunas de las iglesias habían permanecido fieles a Jesús (implica que su fe fue probada).
*Apocalipsis 2.13 especifica que un Cristiano, Antipas, perdió su vida en la persecución.
*En Apocalipsis 2.9-10 y 3.9 vemos que la persecución fue local, y que algunos de los adversarios eran Judíos.
,,Fuentes: Varias.,,
Gordon D. Fee menciona cinco debilidades de muchos comentarios:
*Exponer las cosas obvias mientras uno evite las cosas difíciles
*Enfocarse en la ‘exposición’ sin prestar suficiente atención a los detalles exegéticos del texto
*Elaborar todos los detalles exegéticos sin exponer el significado y la aplicación del texto
*Entrar en debates con toda la literatura secundaria (otros eruditos) sin entrar en conversación con el autor bíblico
*Exponer versículos uno por uno en secuencia sin discusión adecuada de los contextos históricos y literarios del texto.
,,Fuente: una paráfrasis de Gordon D. Fee, Listening to the Spirit in the Text. (Grand Rapids: Wm. B. Eerdmans, 2000), p. 16-17.,,
#Jesús comparte el título "Alfa y Omega, el primero y el postrero, el principio y el fin" con Dios Padre. Esto es sumamente notable porque la fuente de frase es Isaías 44.6, donde Jehová dice, "Yo soy el primero y el postrero, aparte de mi no hay dios." Esta sección de Isaías Dios dice que no comparte su gloria con otro. Pero en Apocalipsis hasta comparte sus títulos con Jesús.
#*Alfa y Omega: 21.6, 22.13
#*Primero y postrero: 1.17, 2.8, 22.13
#*Principio y fin: 21.6, 22.13.
#Los ángeles en Apocalipsis no permien que Juan los adore, pero Jesús recibe adoración en Apocalipsis 5.
#Jesús comparte el trono con Dios Padre (3.21, 22.3)
#Hay una doxología en 1.5-6 que se dirige a Cristo.
#Hay muchos títulos exaltados para Jesús en Apocalipsis.
,,Observaciones del autor.,,
#En Apocalipsis 1.13, uno como hijo del hombre está entre los candelabros con un vestido largo y un cinto de oro.
#*En Ezequiel 9.2 y 9.11, un hombre en vestido aparece en la visión de Ezequiel.
#*En Daniel 7.13, uno como hijo del hombre se acerca al trono de Dios.
#*Daniel 10.5 menciona a un hombre en vestido y con un cinto de oro fino.
#Apocalipsis 1.14.15 describe la apariencia de Cristo: cabeza y cabello como nieve y lana, ojos como fuego, pies como bronce refulgente en el horno, y una voz como corrientes de agua.
#*En Daniel 7.9 el Anciano de días se describe con cabello blanco como lana. El versículo también usa la nieve para hablar de algo blanco, y menciona fuego.
#*Daniel 10.6 describe un hombre en su visión cuyo rostro es como relámpago, cuyas piernas son como bronce pulido, y cuya voz es como el sonido de una muchedumbre.
#En Apocalipsis 1.16 una espada aguda de doble filo sale de la boca de Cristo. En Isaías 49.2 el Siervo dice que Dios ha hecho su boca como una espada aguda.
#En Apocalipsis 1.17 Cristo dice que es el primero y el postrero. En Isaías 44.6 y 48.12 Dios dice que es el primero y el último.
#En Apocalipsis 1.19 Jesús ordena que Juan escriba lo que ha visto - lo que es ahora y lo que ha de suceder después.
#*En Isaías 48.6 (especialmente la versión Septuaginta) Dios dice que le contará al profeta cosas nuevas, cosas que antes fueron ocultas.
#*En Daniel 2.28-29 y Daniel 2.45, Daniel le dice al rey que por medio de una visión, Dios ha mostrado al rey lo que ha de acontecer en el porvenir."
,,Fuente: The Greek New Testament (UBS, 4th edition), comparado con Old Testament Quotations and Allusions in the New Testament en Logos Bible Software version 4.,,
“Si crees que la educación es cara, imagina el costo de la ignorancia.” – //Evangelical Landscapes, 194//
El propósito de los medios de comunicación
"De acuerdo a su propia admisión, los periódicos, la radio, y la televisión existen principalmente para anunciar productos y servicios y no para proveer noticias, entretenimiento y educación. Alrededor de 75 por ciento del espacio de un periódico se da para los anuncios, mientras la programación de la radio y la televisión comercial es una batalla más para adquirir patrocinadores que para adquirir televidentes."
,,Robert Banks, Redeeming the Routines. (Wheaton: BridgePoint, 1993), 82.,,
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"...el pueblo de Dios es renovado para que lleguen a ser, por fin, el sacerdocio real que vencerá al mundo, no con el amor al poder sino con el poder del amor." ,,Wright, N. T. (2012-03-13). How God Became King: The Forgotten Story of the Gospels (Kindle Locations 3869-3870). Harper Collins, Inc.. Kindle Edition...,,
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"Aún después de todo este tiempo el sol nunca dice a la tierra, "Tú me debes." Mira lo que sucede con un amor como aquello: ¡Ilumina a todo el cielo!" ,,Atribuido a Hafiz de Shiraz. Traducido de http://www.flickr.com/photos/snoot/3296626972/,,
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"...el amor cristiano pertenece más a la esfera de la acción que la de la emoción. No es una pasión involuntaria e incontrolable, sino un servicio desinteresado emprendido por una decisión deliberada." ,,John R. W. Stott, The Letters of John. (Grand Rapids: Eerdmans, 19XX), 209,,
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"En su comentario acerca de Gálatas 6.10 Jerónimo relata un cuento famoso acerca del 'bendito Juan el evangelista' en su avanzada edad en Éfeso. Era llevado a la congregación en los brazos de sus discípulos y fue incapaz de decir nada excepto "Hijitos míos, améis unos a otros." Al final, cansados porque siempre decía las mismas palabras, le preguntaron: "Maestro, ¿por qué siempre dices esto?" "Porque," replicó, "es el mandamiento del Señor, y si sólo se haga esto, es suficiente." ,,Traducción de Stott, The Letters of John, 53.,,
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“Por el Espíritu, nuestras vidas son invadidas por el mero Dios viviente.” ,, Gordon Fee, Listening to the Spirit, 29,,
|purplealtrows|k
|!Hebreos|!Cita del AT|
|1.5a|Sal. 2.7|
|1.5b|2 S. 7.14|
|1.6|Dt. 32.43 LXX|
|1.7|Sal. 104.4 LXX|
|1.8-9|Sal. 45.6-7|
|1.10-12|Sal. 102.25-27 LXX|
|1.13|Sal. 110.1|
|2.6-8|Sal. 8.4-6 LXX|
|2.12|Sal. 22.22|
|2.13a|Is. 8.17 LXX|
|2.13b|Is. 8.18|
|3.7-11|Sal. 95.7-11|
|3.15|Sal. 95.7-8 LXX|
|4.3, 5|Sal. 95.11|
|4.4|Gn. 2.2|
|4.7|Sal. 95.7-8 LXX|
|5.5|Sal. 2.7|
|5.6|Sal. 110.4|
|6.13-14|Gn. 22.16-17|
|7.1-2|Gn. 14.17-20|
|7.17, 21|Sal. 110.4|
|8.5|Ex. 25.40|
|8.8-12|Jer. 31.31-34|
|9.20|Ex. 24.8|
|10.5-7|Sal. 40.6-8|
|10.16-17|Jer. 31.33-34|
|10.30|Dt. 32.35-36|
|10.37-38|Hab. 2.3-4 LXX|
|11.5|Gn. 5.24 LXX|
|11.18|Gn. 21.12|
|11.21|Gn. 47.31 LXX|
|12.5-6|Pr. 3.11-12 LXX|
|12.20|Ex. 19.12-13|
|12.21|Dt. 9.19|
|12.26|Hag. 2.6 LXX|
|13.5|Dt. 31.6, 8|
|13.6|Sal. 118.6 LXX|
|purplealtrows|k
|!Marcos|!AT|
|1.2|Mal. 3.1|
|1.3|Is. 40.3 LXX|
|4.12|Is. 6.9-10 LXX|
|7.6-7|Is. 29.13 LXX|
|7.10a|Ex. 20.12, Dt. 5.16|
|7.10b|Ex. 21.17|
|10.4|Dt. 24.1-3|
|10.6|Gn. 1.27, 5.2|
|10.7-8|Gn. 2.24|
|10.19|Ex. 20.12-16, Dt. 5.16-20|
|11.9-10|Sal. 118.25-26|
|11.17|Is. 56.7|
|12.10-11|Sal. 118.22-23|
|12.19|Dt. 25.5|
|12.26|Ex. 3.6, 15|
|12.29-30|Dt. 6.4-5|
|12.31|Lv. 19.18|
|12.32a|Dt. 6.4|
|12.32b|Dt. 4.35|
|12.32b|Is. 45.21|
|12.33a|Dt. 6.5|
|12.33b|Lv. 19.18|
|12.36|Sal. 110.1|
|13.26|Dn. 7.13|
|14.27|Zac. 13.7|
|14.62a|Sal. 110.1|
|14.62b|Dn. 7.13|
|15.34|Sal. 22.1|
2 Pedro parece mencionar algunas declaraciones y acusaciones de sus oponentes, y se defiende contra ellas. ¿Qué dicen los oponentes de Pedro?
*1.16 “El testimonio de los apóstoles se trata de fábulas artificiosas”
*1.20-21 “Las profecías de los profetas eran ideas que inventaron”
*2.3b “No viene ninguna condenación sobre nosotros”
*2.19 “Les prometemos la libertad”
*3.3-4 “¿Cuando viene Jesús? Parece que no, porque todo es lo mismo como siempre.”
*3.16 - (También distorcionan las enseñanzas de Pablo y otras Escrituras)
Algunos comentaristas construyen su bosquejo de la carta alrededor de estas acusaciones
,,(Webb, 388-389),,
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"Se podrán olvidar de lo que dijiste y se podrán olvidar de lo que hiciste, pero nunca se van a olvidar de lo que les hiciste sentir." ,,Maya Angelou. Fuente: http://www.sumandomanos.com/,,
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|purplealtrows|k
|!Pablo|!Jesús|
|Romanos 8.3|¿"como un hijo del hombre"?|
|Romanos 8.15|Abba|
|Romanos 12.14|Mateo 5.44, Lc. 6.28, cf. 1 Cor. 4.12ff|
|Romanos 12.17|Mt. 5.44, Lc. 6.27|
|Romanos 12.20|Mt. 5.44, Lc. 6.27|
|Romanos 13.8-10|Mc. 12.28-32, Mt. 22.37-40 - el mismo verbo "apodote"|
|Romanos 13.11-14|Lc. 21.28|
|Romanos 16.19|Mt. 10.16|
|1 Corintios 7.10ff|Mc. 10.2ff|
|1 Corintios 9.14|¿Mt. 10.10? ¿Lc. 10.7? cf. 1 Tim. 5.17, Gal. 6.6|
|1 Corintios 10.27|Lc. 10.8|
|1 Corintios 13.2: La fe mueve montañas|Mc. 11.23|
|2 Corintios 6.2|Hc. 17.30, Lc. 4.21|
|Gálatas 4.6|Abba|
|Gálatas 6.1|Mt. 18.15|
|Gálatas 6.2|¿"La ley de Cristo"? Se trata del versículo anterior?|
|Filipenses 2.7|¿"como un hijo del hombre"?|
|Colosenses 1.22|¿"como un hijo del hombre"?|
|1 Tesalonicenses 4.15|Palabra del Señor ¿Trasmitida? ¿Recibida directamente?|
|1 Tesalonicenses 5.2-5|Lc. 12.39ff, Mt. 24.43 (cf. Apoc. 16.15)|
|1 Timoteo 5.17|Lc. 10.7|
''La justificación por gracia en Jesús:''
Mt. 20.1-16, Mc. 10.40-45, Lc. 7.42, 15.11-32, 18.14a, más el amor e invitación que Jesús da a los que son despreciados por la sociedad
Es posible que Pablo recibió la inspiración de su idea de estar "en Cristo" de la voz del cielo que le dijo que perseguir a los Cristianos era perseguir a Cristo mismo (Hc. 9.4)
,,Fuentes: F. F. Bruce, //Jesus and Paul.// (Grand Rapids: Baker, 1974),,
|purplealtrows|k
|!Hebreos|!Alusión|
|6.14|Sirac 44.21|
|11.5|Enoc 70.1-4, Sirac 44.16, Sabiduría 4.10|
|11.12|Sirac 44.21|
|11.35|2 Mac. 6.18-7.42|
|11.37|Asunción Isaías 5.11-14|
|12.12|Sirac 25.23|
''Citas al AT''
|purplealtrows|k
|!Efesios|!Cita|
|4.8|Sal. 68.18|
|4.25|Zac. 8.16|
|4.26|Sal. 4.4 LXX|
|5.31|Gn. 2.24|
|6.2-3|Ex. 20.12, Dt. 5.16|
''Alusiones al AT''
|purplealtrows|k
|!Efesios|!Alusión|
|1.17|Is. 11.2|
|1.20|Sal. 110.1|
|1.22|Sal. 8.6|
|2.13|Is. 57.19|
|2.14|Is. 9.6|
|2.15|Dn. 12.3|
|2.17|Is. 52.7, 57.19, Zac. 9.10|
|2.20|Is. 28.16|
|4.24|Gn. 1.26|
|4.30|Is. 63.10|
|5.2|Ex. 29.18, Sal. 40.6, Ez. 20.41|
|5.14|Is. 26.19, 51.17, 52.1, 60.1|
|5.16|Am. 5.13|
|5.18|Pr. 23.31 LXX|
|5.19|Sal. 33.2-3|
|5.22|Gn. 3.16|
|6.2-3|Dt. 15.16|
|6.4|Dt. 6.7, 6.20-25, Sal. 78.4, Pr. 19.18, 22.6|
|6.9|Dt. 10.17, 2 Cr. 19.17|
|6.14|Is. 11.5, 59.17|
|6.15|Is. 52.7, Nah. 1.15|
|6.16|Sal. 7.13|
|6.17|Is. 11.4, 49.2, 59.17, Os. 6.5|
''Alusiones a los libros apócrifos o deuterocanónicos''
|purplealtrows|k
|!Efesios|!Alusión|
|1.17|Sabiduría 7.7|
|6.14|Sabiduría 5.18|
,,Fuente: The Greek New Testament, fourth revised edition. (Stuttgart: United Bible Societies, 1994), 887-901.,,
“[1 Pedro] contiene más del AT relativo a su tamaño que cualquier otro documento del NT, con la posible excepción de Apocalipsis.” (Rodgers, DTIB, 583)
|purplealtrows|k
|!1 Pedro|!AT|!Uso del AT en 1 Pedro|
|1.2|Ex. 24.3-8|comm|
|1.7|Job 23.10, Sal. 66.10, Pr. 17.3, Is. 48.10, Zac. 13.9, Mal. 3.2-3|En todos estos vv. del AT, Dios purifica y prueba a las personas como el fuego purifica y prueba al oro o a la plata. Pedro utiliza el mismo concepto, diciendo que la persecución que sus lectores experimentan es el fuego que Dios está usando para purificar su fe.|
|1.11|Sal. 22, Is. 53|No es una cita o alusión. Salmo 22 y Isaías 53 son los textos dondé los profetas hablan más de alguien que sufre por otros y es vindicado/glorificado por Dios. Los primeros Cristianos insistieron que estos capítulos se refieren a la muerte y exaltación de Jesús de Nazaret.|
|1.16 ''(cita)''|Lev. 19.2|El mandamiento "Sed santos porque yo soy santo" aparece en Levítico 11.44, 19.2, 20.7-8, y 20.26. Las palabras exactas como Pedro las cita vienen de 19.2. Pedro aplica a la iglesia Cristiana este mandamiento que Dios dio a Israel.|
|1.17|2 Cr. 19.7, Sal. 28.4, 62.12, 89.26, Pr. 24.12, Is. 59.18, 64.8, Jer. 3.19, 17.10|2 Crónicas 19.7 es el más parecido a 1 Pedro 1.17, porque conecta la necesidad del temor con la idea que Dios no hace "acepción de personas". Salmos 28.4 y 62.12, Isaías 59.18, Proverbios 24.12 y Jeremías 17.10 dicen que Dios es un juez que escudriña los corazones de los seres humanos y los juzga por sus "obras". Salmo 89.26, Isaías 64.8 y Jeremías 3.19 dicen que Israel llama a Dios su "Padre". Pedro junta estas cuatro ideas en 1.17 y las aplica a la iglesia Cristiana, el nuevo Israel.|
|1.23|Dn. 6.26|Pedro posiblemente fue influenciado por el vocabulario de Daniel 6.26, que habla del Dios viviente que permanece por los siglos. Pedro usa este vocabulario para hablar de "la palabra de Dios que vive y permanece para siempre" (RV95). ¿La frase "que vive y permanece para siempre" se refiere a Dios, o a su palabra? Si decimos que Pedro está citando a Daniel, entonces se refiere a Dios. Pero el contexto de 1 Pedro 1.24-25 aclara que Pedro se refiere a la naturaleza viviente y duradera de la //palabra// de Dios. Así que debemos concluir que Pedro toma el vocabulario que Daniel atribuye a Dios, y lo aplica a la palabra de Dios.|
|1.24-25|Is. 40.6-8|comm|
|2.3|Sal. 34.8|Salmo 34.8 exhorta al lector a que guste y vea que Jehová es bueno (es decir, delicioso). Pedro dice que los lectores de su carta ya lo han hecho. Pedro dice que como ya saben que el Señor es delicioso, deben siempre tener sed de la alimentación divina, para que sigan creciendo espiritualmente. En el griego, Pedro traduce "Jehová" a "Señor" (la palabra que el NT usa para hablar de Jesucristo). Así que Pedro identifica a Jehová del Salmo con el Señor Jesucristo. Además, Pedro usa la palabra χρηστὸς para "bueno". Solo hay un vocal de diferencia entre χρηστὸς y Χριστὸς, la palabra "Cristo" o "Mesías." Así que algunos comentaristas encuentran un juego de palabras aquí: "Ya que han gustado que el Señor es bueno" = "Ya que han gustado que el Señor es el Cristo".|
|2.4|Sal. 118.22, Is. 28.16||
|2.5|Ex. 19.6, Is. 61.6|En Exodo, Dios dice que Israel será un "reino de sacerdotes y una gente santa" (RV95). Pedro toma esta idea y la aplica a la iglesia, diciendo que sus lectores serán un "sacerdocio santo". Isaías 61.6 también menciona que Israel será un sacerdocio para Dios.|
|2.6-8|Is. 28.16|comm|
|2.7|Sal. 118.22|comm|
|2.8|Is. 8.14|comm|
|2.9|Ex. 19.5-6, 23.22; Dt. 7.6, 10.15, 14.2, Is. 9.2, 42.12, 43.20-21, 61.6|comm|
|2.10|Os. 1.6, Os. 1.9; 2.1, 2.23, Is. 43.20-21|comm|
|2.11|Sal. 39.12|La combinación "extranjeros y peregrinos" en 2.11 posiblemente viene de la combinación "forastero y advenedizo" en Salmo 39.12.|
|2.12|Is. 10.3|comm|
|2.17|Pr. 24.21|La segunda parte de 2.17 ("Temed a Dios. Honrad al rey", RV95) es probablemente una adaptación de las palabras de Proverbios 24.21 ("Teme a Jehová, hijo mío, y al rey").|
|2.22|Is. 53.9|comm|
|2.24-25|Is.53.4-7, Is.53.12, Ez. 34.5-6|comm|
|3.6|Gn. 18.12|comm|
|3.10-12|Sal. 34.12-16|comm|
|3.14-15|Is. 8.12-13|comm|
|3.18-22|Gn. 6-9|Pedro se refiere a la historia de Noé. La pequeña familia de Noé se salvó del juicio de Dios atravesando las aguas del diluvio en el arca. De igual manera, los lectores de Pedro, que eran pocas personas, son salvos del juicio de Dios por su conversión, atravesando las aguas del bautismo.|
|4.8|Pr. 10.12|Proverbios 10.12 hace un contraste: Por un lado, hay el odio de la persona que ve la ofensa o el pecado de otro, y decide chismear acerca de él, y así provocar divisiones. Por el otro lado, hay el amor de la persona que, aunque ve la ofensa o el pecado de otro, no habla con terceros, sino que se acerca al pecador para buscar su arrepentimiento del pecador y procurar el perdón de sus pecados. 1 Pedro 4.8 incluye una paráfrasis de la segunda parte del proverbio (igual a Santiago 5.20). Pedro quiere que haya en la iglesia un profundo amor que no se da a chismes y contiendas cuando alguien peca u ofende.|
|4.14|Is. 11.2, Sal. 89.50-51|En Isaías 11.2, el profeta dice que el Espíritu del Señor reposará sobre el Mesías. Pedro dice que lo mismo pasará con los Cristianos que se encuentran perseguidos. El Espíritu de Dios reposa sobre ellos. Pedro aplica una promesa mesiánica a los seguidores del Mesías. Lo que le pasa a Cristo les pasa a los que están en él. Salmo 89.50-51 es parecido porque es un texto donde el 'ungido' (el Mesías) recibe maltrato por las naciones.|
|4.17|Jer. 25.29, Ez. 9.6|En Jeremías 25.29, Dios dice que va a visitar a todos los habitantes de la tierra con un juicio universal. Pero dice que va a comenzar con la ciudad de Jerusalén. En Ezequiel 9.6 el juicio de Jerusalén comienza en el templo. Podemos imaginar un juicio que comienza con los que son más íntimos con Dios, y se extiende hacia los más desobedientes. En 1 Pedro vemos el mismo fenómeno: Dios estaba 'juzgando' a los creyentes del primer siglo a través de la persecución. Pero pronto juzgará a todo el mundo también. Pedro quería que los lectores originales de esta carta reciban consuelo del hecho de que el 'juicio' que experimentaban era mucho más leve que el juicio que los impíos recibirán después.|
|4.18|Pr. 11.31|1 Pedro 4.18 es una ''cita directa'' de Proverbios 11.31, que subraya el pensamiento de 4.17 - el juicio que los Cristianos experimentan en esta vida a través de la persecución viene primero, y es más leve. El juicio de los injustos y pecadores, aunque se demora, es seguro, y será mucho más severo. Proverbios provee el principio general, y 1 Pedro lo aplica a la situación de los Cristianos del primer siglo.|
|4.19|Sal. 31.5|El salmista, en sus sufrimientos, encomienda su espíritu a Dios. El versículo de 1 Pedro nos exhorta a que encomendemos nuestras almas a nuestro Creador cuando sufrimos.|
|5.5 ''(cita)''|Pr. 3.34|En la versión hebrea de Prov. 3.34, El Señor (Heb: Yahvé) se burla de los que se burlan y da gracia a los humildes. Pedro utiliza la versión [[LXX|LXX = Septuaginta]] de Proverbios 3.34, que dice que el Señor (Griego: Kurios) se opone a los soberbios. Para especificar que se trata de Dios el Padre y no del Señor Jesucristo, Pedro cambia "Señor" a "Dios" (Griego: Theos). Pedro utiliza este versículo para explicar por qué los jóvenes deben someterse a la autoridad de los ancianos.|
|5.6|Job 22.29|El versículo en Job es una afirmación, y el de Pedro es una exhortación con una promesa. Sin embargo hay paralelos verbales entre los dos: que Dios levantará a los que son humildes.|
|5.7|Sal. 55.22|El salmista exhorta, "Echad vuestra carga sobre Jehová", y Pedro claramente alude a este vesículo con una exhortación similar.|
|5.8|Sal. 22.13|Los Salmos describen los enemigos del salmista como leones rugientes. Pedro aplica esta figura al diablo.|
,,Fuente: USB; Beale y Carson, 1015-1044; ,,
No hay citas directas al AT en 1 Tesalonicenses. Pero hay algunas alusiones:
|purplealtrows|k
|!1 Tesalonicenses|!Alusión|
|2.4|Jer. 11.20|
|2.16|Gn. 15.16|
|3.13|Zac. 14.5|
|4.5|Sal. 79.6, Jer. 10.25|
|4.6|Sal. 94.1|
|4.8|Ez. 36.27|
|4.9|Jer. 31.33-34|
|5.3|Jer. 6.14, 8.11, Ez. 13.10|
|5.8|Is. 59.17|
|5.15|Pr. 20.22|
|5.22|Job 1.1, 1.8|
''Alusiones a los libros apócrifos o deuterocanónicos en 1 Tesalonicenses''
|purplealtrows|k
|!1 Tesalonicenses|!Alusión|
|4.6|Sirac 5.3|
|5.8|Sabiduría 5.18|
,,Fuente: The Greek New Testament, fourth revised edition. (Stuttgart: United Bible Societies, 1994), 891-901.,,
|purplealtrows|k
|1.1-2| - |
|1.3-11|La alusión a Salmos 34.19 en 2 Corintios 1.5<br>La alusión a Salmo 94.19 en 2 Corintios 1.5|
|1.12-2.4| - |
|2.5-11| - |
|2.12-17| - |
|3.1-11|La alusión a Éxodo 24.12 en 2 Corintios 3.3<br>La alusión a Éxodo 31.18 en 2 Corintios 3.3<br>La alusión a Éxodo 34.1 en 2 Corintios 3.3<br>La alusión a Deuteronomio 9.10-11 en 2 Corintios 3.3<br>La alusión a Proverbios 3.3 en 2 Corintios 3.3<br>La alusión a Proverbios 7.3 en 2 Corintios 3.3<br>La alusión a Jeremías 31.33 en 2 Corintios 3.3<br>La alusión a Ezequiel 11.19 en 2 Corintios 3.3<br>La alusión a Ezequiel 36.26 en 2 Corintios 3.3<br>La alusión a Éxodo 24.8 en 2 Corintios 3.6<br>La alusión a Jeremías 31.31 en 2 Corintios 3.6<br>La alusión a Jeremías 32.40 en 2 Corintios 3.6<br>La alusión a Éxodo 34.29-30 en 2 Corintios 3.7<br>La alusión a Deuteronomio 27.26 en 2 Corintios 3.9<br>La alusión a Éxodo 34.29-30 en 2 Corintios 3.10|
|3.12-4.6|La alusión a Éxodo 34.33 en 2 Corintios 3.13<br>La alusión a Éxodo 36.35 en 2 Corintios 3.13<br>La alusión a Éxodo 34.34 en 2 Corintios 3.16<br>La alusión a Éxodo 16.7 en 2 Corintios 3.18<br>La alusión a Éxodo 24.17 en 2 Corintios 3.18<br>La alusión a Génesis 1.3 en 2 Corintios 4.6<br>La alusión a Isaías 9.2 en 2 Corintios 4.6|
|4.7-16a|La cita de Psalm 116.10 (LXX) en 2 Corintios 4.13|
|4.16b-5.10|La alusión a Job 4.19 en 2 Corintios 5.1<br>La alusión a Eclesiastés 12.14 en 2 Corintios 5.10|
|5.11-6.10|La alusión a Isaías 43.18 en 2 Corintios 5.17<br>La alusión a Isaías 52.7 en 2 Corintios 5.20<br>La cita de Isaías 49.8 en 2 Corintios 6.2<br>La alusión a Salmo 118.18 en 2 Corintios 6.9|
|6.11-7.4|La cita de Levítico 26.12 en 2 Corintios 6.16<br>La cita de Ezequiel 37.27 en 2 Corintios 6.16<br>La alusión a Jeremías 32.38 en 2 Corintios 6.16<br>La cita de Isaías 52.11 en 2 Corintios 6.17a<br>La cita de Ezequiel 20.34 en 2 Corintios 6.17b<br>La cita de 2 Samuel 7.8, 14 en 2 Corintios 6.18<br>La alusión a Isaías 43.6 en 2 Corintios 6.18<br>La alusión a Jeremías 31.9 en 2 Corintios 6.18<br>La alusión a Amós 3.13 (LXX) en 2 Corintios 6.18<br>La alusión a Amós 4.13 (LXX) en 2 Corintios 6.18|
|7.5-16|La alusión a Isaías 49.13 en 2 Corintios 7.6<br>La alusión a Sirac 38.18 en 2 Corintios 7.10|
|8.1-6| - |
|8.7-15|La alusión a Proverbios 3.27-28 en 2 Corintios 8.12<br>La cita de Éxodo 16.18 en 2 Corintios 8.15|
|8.16-24|La alusión a Proverbios 3.4 (LXX) en 2 Corintios 8.21|
|9.1-5| - |
|9.6-15|La alusión a Proverbios 11.24 en 2 Corintios 9.6<br>La alusión a Proverbios 22.9 en 2 Corintios 9.6<br>La alusión a Proverbios 22.8 (LXX) en 2 Corintios 9.7<br>La cita de Salmo 112.9 en 2 Corintios 9.9<br>La alusión a Isaías 55.10 en 2 Corintios 9.10<br>La alusión a Oseas 10.12 (LXX) en 2 Corintios 9.10|
|10.1-6| - |
|10.7-18|La cita de Jeremías 9.24 en 2 Corintios 10.17|
|11.1-15|La alusión a Génesis 3.13 en 2 Corintios 11.3|
|11.16-33|La alusión a Deuteronomio 25.3 en 2 Corintios 11.24|
|12.1-10|La alusión a Job 2.6 en 2 Corintios 12.7|
|12.11-21| - |
|13.1-10|La cita de Deuteronomio 19.15 en 2 Corintios 13.1|
|13.11-14| - |
,,Fuente: The Greek New Testament, fourth revised edition. (Stuttgart: United Bible Societies, 1994), 887-901.,,
''Citas directas:''
2 Pedro 2.22 cita Proverbios 26.11.
''Alusiones probables''
|purplealtrows|k
|1.17|Sal. 2:7, Gn. 22:2, Is. 42:1|
|1.19|Nm. 24.17|
|2.2|Pr. 26.11|
|2.5|Gn. 6.17|
|2.6|Gn. 19.29|
|2.15-16|Nm. 22.21-35|
|3.5|Gn. 1.1|
|3:8|Sal. 90:4|
|3.9|Hab. 2.3|
|3.10, 12|Is. 34.4|
|3.12|Is. 60.22|
|3.12-14|Hab. 2.3|
|3.13|Is. 65:17|
''Alusiones posibles''
|purplealtrows|k
|1.11|Dn. 7.27|
|1.17|Sal. 8.5, Dn. 7.14|
|1.18|Cnt 2.17|
|3.12-13|Sof. 1.18, 3.20|
,,Fuente: Bauckham.,,
La única cita al AT en 2 Timoteo es la cita de Nm. 16.5 en 2 Ti 2.19.
!Alusiones al AT en 2 Timoteo:
|purplealtrows|k
|!2 Timoteo|!Alusión al AT|
|2.13|Nm. 23.19|
|2.19|Nm. 16.26|
|3.8|Ex. 7.11, 7.22|
|3.11|Sal. 34.19|
|4.14|2 S. 3.39, Sal. 28.4, Sal. 62.12, Pr. 24.12|
|4.17|Sal. 22.21, Dn. 6.21|
!Alusiones a los libros apócrifos o deuterocanónicos en 2 Timoteo
|purplealtrows|k
|2 Timoteo 4.17|1 Mac. 2.60|
No hay citas directas al AT en Filipenses. Pero hay varias alusiones:
|purplealtrows|k
|1.19|Job 13.16|
|2.6|Gn 3.4-6|
|2.10-11|Is 45.21-23|
|2.12|Sal 2.11|
|2.14-15|Dt 32.5 y Nm 14.27|
|2.16|Is 49.4, 65.23|
|3.2|Sal 22.16 y Sal 22.20|
|4.3|Ex 32.32-33, Sal 69.28, Dn 12.1|
|4.7|Is 26.3|
|4.18|Gn 8.21, Ex 29.18, y Ez 20.41|
,,Fuente: The Greek New Testament, fourth revised edition. (Stuttgart: United Bible Societies, 1994), 887-901.,,
!Citas al AT en Gálatas
|purplealtrows|k
|!Gálatas|!Cita|
|3.6|Gn. 15.6|
|3.8|Gn. 12.3, 18.18|
|3.10|Dt. 27.27 LXX|
|3.11|Hab. 2.4|
|3.12|Lv. 18.5|
|3.13|Dt. 21.23|
|3.16|Gn. 12.7|
|4.27|Is. 54.1|
|4.30|Gn. 21.20|
|5.14|Lv. 19.18|
!Alusiones al AT en Gálatas
|purplealtrows|k
|!Gálatas|!Alusión|
|1.15|Is. 49.1, Jer. 1.5|
|2.6|Dt. 10.17|
|2.16|Sal. 143.2|
|3.16|Gn. 13.15, 17.7, 24.7|
|3.17|Ex. 12.40|
|4.8|2 C. 13.9, Is. 37.19, Jer. 2.11|
|4.16|Am. 5.10|
|4.22|Gn. 16.15, 21.2|
|4.29|Gn. 21.9|
|6.16|Sal. 125.5, 128.6|
!Alusiones a los libros apócrifos o deuterocanónicos
|purplealtrows|k
|!Gálatas|!Alusión|
|3.8|Sirac 44.21|
,,Fuente: The Greek New Testament, fourth revised edition. (Stuttgart: United Bible Societies, 1994).,,
|purplealtrows|k
|!Hechos|!AT|!Uso|
|1.16|Sal. 41.9|Alusión|
|1.20a|Sal. 69.25|Cita directa|
|1.20b|Sal. 109.8|Cita directa|
|1.26|Pr. 16.33|Alusión|
|2.1|Lv. 23.15-21, Dt. 16.9-11|Alusión|
|2.17-21|Jl 2.28-32 LXX|Cita directa|
|2.24|2 S. 22.6, Sal. 18.4, 116.3|Alusión|
|2.25-28|Sal. 16.8-11 LXX|Cita directa|
|2.29|1 R. 2.10|Alusión|
|2.30|Sal. 132.11|Cita directa|
|2.30|2 S. 7.12-13|Alusión|
|2.31|Sal. 16.10|Cita directa|
|2.34-35|Sal. 110.1|Cita directa|
|2.39|Is. 57.19, Joel 2.32|Alusión|
|2.40|Dt. 32.5, Sal. 78.8|Alusión|
|3.13|Ex. 3.6, 15|Cita directa|
|3.13|Is. 52.13|Alusión|
|3.22|Dt. 18.15-16|Cita directa|
|3.23a|Dt. 18.19|Cita directa|
|3.23b|Lv. 23.29|Cita directa|
|3.25|Gn. 22.18, 26.4|Cita directa|
|4.11|Sal. 118.22|Cita directa|
|4.24|Ex. 20.11, Sal. 146.6|Alusión|
|4.25-26|Sal. 2.1-2 LXX|Cita directa|
|4.27|Is. 61.1|Alusión|
|6.13|Jer. 26.11|Alusión|
|7.2|Gn. 11.31-12.1, Sal. 29.3|Alusión|
|7.3|Gn. 12.1|Cita directa|
|7.4|Gn. 11.31-12.1, 12.5|Alusión|
|7.5|Gn. 17.8, 48.4|Cita directa|
|7.5|Gn. 12.7, 13.15, 15.18, 16.1, 24.7, Dt. 2.5|Alusión|
|7.6-7|Gn. 15.13-14|Cita directa|
|7.7|Ex. 3.12|Cita directa|
|7.8|Gn. 17.10-14, 21.4|Alusión|
|7.9|Gn. 37.11, 37.28, 39.2, 39.3, 39.21, 39.23, 45.4|Alusión|
|7.10|Gn. 41.37-44, Sal. 105.21|Alusión|
|7.11|Gn. 41.54, 42.5|Alusión|
|7.12|Gn. 42.1-2|Alusión|
|7.13|Gn. 45.3-4, 45.16|Alusión|
|7.14|Gn. 45.9-11, 45.18-19, 46.27 LXX, Ex. 1.5 LXX, Dt. 10.22|Alusión|
|7.15|Gn. 46.5-6, 49.33, Ex. 1.6|Alusión|
|7.16|Gn. 23.2-20, 33.19, 49.29-30, 50.7-13, Jos. 24.32|Alusión|
|7.17|Ex. 1.7|Alusión|
|7.18|Ex. 1.8|Cita directa|
|7.19|Ex. 1.10-11, 1.22|Alusión|
|7.20|Ex. 2.2|Alusión|
|7.21|Ex. 2.3-10|Alusión|
|7.23-24|Ex. 2.11-12|Alusión|
|7.26|Ex. 2.13|Alusión|
|7.27-28|Ex. 2.14|Cita directa|
|7.29|Ex. 2.15, 2.21-22, 18.3-4|Alusión|
|7.30|Ex. 3.2|Cita directa|
|7.31|Ex. 3.3-4|Alusión|
|7.32|Ex. 3.6|Cita directa|
|7.33|Ex. 3.5|Cita directa|
|7.34|Ex. 3.7, 8, 10|Cita directa|
|7.35|Ex. 2.14|Cita directa|
|7.35|Ex. 3.2|Alusión|
|7.36|Ex. 7.3, 14.21, Nm. 14.33|Alusión|
|7.37|Dt. 18.15|Cita directa|
|7.38|Ex. 19.1-6, 20.1-17, Dt. 5.4-22, 9.10|Alusión|
|7.39|Nm. 14.3|Alusión|
|7.40|Ex. 32.1, 23|Cita directa|
|7.41|Ex. 32.4-6|Alusión|
|7.42|Jer. 7.18 LXX, 8.2, 19.13|Alusión|
|7.42-43|Am. 5.25-27 LXX|Cita directa|
|7.44|Ex. 25.9, 25.40, 27.21, Nm. 1.50|Alusión|
|7.45|Jos. 3.14-17, 18.1, 23.9, 24.18|Alusión|
|7.45-46|2 S. 7.2-16, 1 R. 8.17-18, 1 Cr. 17.1-14, 2 Cr. 6.7-8, Sal. 132.1-5|Alusión|
|7.47|1 R. 6.1, 6.14, 8.19-20, 2 Cr. 3.1, 5.1, 6.2, 6.10|Alusión|
|7.49-50|Is. 66.1-2|Cita directa|
|7.51|Ex. 32.9, 33.3, 33.5, Lev. 26.41, Isa. 63.10, Jer. 6.10, 9.26|Alusión|
|7.52|2 Cr. 36.16|Alusión|
|7.54|Job 16.9, Sal. 35.16, 37.12, 112.10|Alusión|
|7.59|Sal. 31.5|Alusión|
|8.21|Sal. 78.37|Alusión|
|8.23|Dt. 29.17 LXX, Is. 58.6, Lam. 3.15 LXX|Alusión|
|8.24|Ex. 8.4 LXX, 8.24 LXX, 9.28 LXX|Alusión|
|8.32-33|Is. 53.7-8 LXX|Cita directa|
|8.39|1 R. 18.12|Alusión|
|10.14|Lv. 11.1-47, Ez. 4.14|Alusión|
|10.34|Dt. 10.17, 2 Cr. 19.7|Alusión|
|10.36|Sal. 107.20, 147.18, Is. 52.7, Nah. 1.15|Alusión|
|10.38|Is. 61.1|Alusión|
|10.39|Dt. 21.22|Alusión|
|10.43|Is. 33.24, 53.5-6, Jer. 31.34, Dn. 9.24|Alusión|
|12.20|1 R. 5.11, Ez. 27.17|Alusión|
|12.22|Ez. 28.2|Alusión|
|12.23|Dn. 5.20|Alusión|
|13.10|Pr. 10.9, Os. 14.9|Alusión|
|13.17|Ex. 6.1, 6.6, 12.51|Alusión|
|13.18|Ex. 16.35, Nm. 14.34, Dt. 1.31|Alusión|
|13.19|Dt. 7.1, Jos. 14.1|Alusión|
|13.20|Jue. 2.16, 1 S. 3.20|Alusión|
|13.21|1 S. 8.5, 8.19, 10.20-21, 10.24, 11.15|Alusión|
|13.22a|Sal. 89.20|Cita directa|
|13.22b|1 S. 13.14|Cita directa|
|13.22|1 S. 16.12-13, Isa. 44.28|Alusión|
|13.23|2 S. 7.12, Isa. 11.1|Alusión|
|13.33|Sal. 2.7|Cita directa|
|13.34|Is. 55.3 LXX|Cita directa|
|13.35|Sal. 16.10 LXX|Cita directa|
|13.36|Jue. 2.10, 1 R. 2.10|Alusión|
|13.41|Hab. 1.5 LXX|Cita directa|
|13.47|Is. 49.6|Cita directa|
|14.15|Ex. 20.11, Sal. 146.6|Alusión|
|14.17|Sal. 147.8, Jer. 5.24|Alusión|
|15.1|Lv. 12.3|Alusión|
|15.16-17|Am. 9.11-12|Cita directa|
|15.20|Gn. 9.4, Lev. 3.17|Alusión|
|15.29|Gn. 9.4, Lev. 3.17|Alusión|
|16.20|1 R. 18.17|Alusión|
|17.24|1 R. 8.27, Sal. 146.6, Isa. 42.5|Alusión|
|17.25|Sal. 50.12, Isa. 42.5|Alusión|
|17.26|Dt. 32.8|Alusión|
|17.27|Sal. 145.18, Isa. 55.6, Jer. 23.23|Alusión|
|17.29|Gn. 1.27, Isa. 40.18-20, 44.10-17|Alusión|
|17.31|Sal. 9.8, 96.13, 98.9|Alusión|
|18.9-10|Is. 41.10, Isa. 43.5, Jer. 1.8|Alusión|
|18.18|Nm. 6.18|Alusión|
|19.27|Isa. 40.17|Alusión|
|20.10|1 R. 17.21|Alusión|
|20.28|Sal. 74.2|Alusión|
|20.32|Dt. 33.3-4, Isa. 43.21|Alusión|
|20.33|1 S. 12.3|Alusión|
|21.9|Jl 2.28|Alusión|
|21.23-24|Nm. 6.5, 6.13-18, 6.21|Alusión|
|21.26|Nm. 6.2-5, 6.13-21|Alusión|
|21.28|Ez. 44.7|Alusión|
|22.16|Jl 2.32|Alusión|
|22.22|Isa. 53.8|Alusión|
|23.3|Lv. 19.15, Ez. 13.10-15|Alusión|
|23.5|Ex. 22.28|Cita directa|
|24.15|Dn. 12.2|Alusión|
|24.16|Pr. 3.4|Alusión|
|26.16|Ez. 2.1|Alusión|
|26.17|1 Cr. 16.35, Jer. 1.7|Alusión|
|26.18|Dt. 33.3-4, Is. 35.5, 42.7, 42.16, 61.1 LXX|Alusión|
|26.23|Is. 42.6, 49.6|Alusión|
|27.34|1 S. 14.45, 2 S. 14.11|Alusión|
|28.26-27|Is. 6.9-10 LXX|Cita directa|
|28.28|Sal. 67.2, 98.3, Isa. 40.5 LXX|Alusión|
,,Fuente: The Greek New Testament, United Bible Societies, 4th ed., 888-900,,
No hay citas formales del AT en Tito, solo alusiones:
|purplealtrows|k
|1.1-40| - |
|1.5-16| - |
|2.1| - |
|2.2-10| - |
|2.11-14|- Una alusión a Deuteronomio 4.20, 7.6, y 14.2 en Tito 2.14<br>- Una alusión a Salmo 130.8 en Tito 2.14<br>- Alusiones a [[Ezequiel 36-37 en Tito 2.14|
|2.15| - |
|3.1-2| - |
|3.3-7|- Una alusión a Deuteronomio 9.5 en Tito 3.5<br>- Una alusión a Ezequiel 36.25-27 en Tito 3.5<br>- Una alusión a Joel 2.28 en Tito 3.6|
|3.8| - |
|3.9| - |
|3.10-11| - |
|3.12-15| - |
,,Fuentes: //The Greek New Testament (UBS, 4th edition)//; G. K. Beale y D. A. Carson, eds. //Commentary on the New Testament Use of the Old Testament.// (Grand Rapids: Baker, 2007), 913-917; comparado con Logos Bible Software.,,
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|Juan 1.1-18|- La alusión a Génesis 1.1 en Juan 1.1<br>- La alusión a Sabiduría 9.1 en Juan 1.3<br>- La alusión a Éxodo 34.6 en Juan 1.14<br>- La alusión a Isaías 60.1-2 en Juan 1.14<br>- La alusión a Salmos de Salomón 7.6 en Juan 1.14<br>- La alusión a Éxodo 31.18 en Juan 1.17<br>- La alusión a Éxodo 34.6, 28 en Juan 1.17<br>- La alusión a Éxodo 33.20 en Juan 1.18|
|Juan 1.19-34|- La alusión a Deuteronomio 18.15, 18.18 en Juan 1.21<br>- La cita de Isaías 40.3 LXX en Juan 1.23<br>- La alusión a Isaías 53.6-7 en Juan 1.29|
|Juan 1.35-51|- La alusión a Deuteronomio 18.18 en Juan 1.45<br>- La alusión a Isaías 7.14 en Juan 1.45<br>- La alusión a Isaías 9.6 en Juan 1.45<br>- La alusión a Ezequiel 34.23 en Juan 1.45<br>- La alusión a 2 Samuel 7.14 en Juan 1.49<br>- La alusión a Salmo 2.7 en Juan 1.49<br>- La alusión a Sofonías 3.15 en Juan 1.49<br>- La alusión a Génesis 28.12 en Juan 1.51|
|Juan 2.1-11|- La alusión a Génesis 41.55 en Juan 2.5|
|Juan 2.12-22|- La cita de Salmo 69.9 en Juan 2.17|
|Juan 2.23-25| - |
|Juan 3.1-21|- La alusión a Ezequiel 36.25-27 en Juan 3.5<br>- La alusión a Eclesiastés 11.5 en Juan 3.8<br>- La alusión a Sabiduría 9.16 en Juan 3.12<br>- La alusión a Proverbios 30.4 en Juan 3.13<br>- La alusión a Números 21.9 en Juan 3.14<br>- La alusión a Isaías 52.13 en Juan 3.14<br>- La alusión a Génesis 22.2, 22.12, 22.16 en Juan 3.16<br>- La alusión a Tobías 4.6 (LXX) en Juan 3.21|
|Juan 3.22-30|- La alusión a Malaquías 3.1 en Juan 3.28|
|Juan 3.31-36| - |
|Juan 4.1-42|- La alusión a Génesis 33.19 en Juan 4.5<br>- La alusión a Génesis 48.22 en Juan 4.5<br>- La alusión a Éxodo 13.19 en Juan 4.5<br>- La alusión a Josué 24.32 en Juan 4.5<br>- La alusión a Esdras 4.3 en Juan 4.9<br>La alusión a Esdras 9.1-10.44 en Juan 4.9<br>- La alusión a Números 20.8-11 en Juan 4.10<br>- La alusión a Isaías 12.3 en Juan 4.14<br>- La alusión a Jeremías 2.13 en Juan 4.14<br>- La alusión a Deuteronomio 11.29, 12.5-14, 27.12 en Juan 4.20<br>- La alusión a Josué 8.33 en Juan 4.20<br>- La alusión a Salmo 122.1-5 en Juan 4.20<br>- La alusión a Isaías 2.3 en Juan 4.22<br>- La alusión a Amós 9.13 en Juan 4.36<br>- La alusión a Miqueas 6.15 en Juan 4.37|
|Juan 4.43-54|- La alusión a Daniel 4.2, 4.37 en Juan 4.48|
|Juan 5.1-15|- La alusión a Ezequiel 17.21 en Juan 5.10|
|Juan 5.16-30|- La alusión a Enoc 69.27 en Juan 5.22<br>- La alusión a Daniel 7.13 en Juan 5.27<br>La alusión a Daniel 12.2 en Juan 5.29|
|Juan 5.31-47|- La alusión a Deuteronomio 31.26-27 en Juan 5.45<br>- La alusión a Deuteronomio 18.15 en Juan 5.46|
|Juan 6.1-15|- La alusión a Deuteronomio 18.15, 18.18 en Juan 6.14|
|Juan 6.16-21| - |
|Juan 6.22-59|- La alusión a Malaquías 3.1 en Juan 6.29<br>- La cita de Salmo 78.24 en Juan 6.31<br>- La alusión a Éxodo 16.15 en Juan 6.31<br>- La alusión a Números 11.7-9 en Juan 6.31<br>- La alusión a Nehemías 9.15 en Juan 6.31<br>- La alusión a Salmo 105.40 en Juan 6.31<br>- La cita de Isaías 54.13-14 en Juan 6.45|
|Juan 6.60-71| - |
|Juan 7.1-13|- La alusión a Levítico 23.34 en Juan 7.2|
|Juan 7.14-24|- La alusión a Génesis 17.10-13 en Juan 7.22<br>- La alusión a Levítico 12.3 en Juan 7.22<br>- La alusión a Levítico 19.15 en Juan 7.24<br>- La alusión a Isaías 11.3-4 en Juan 7.24|
|Juan 7.25-39|- La alusión a Levítico 23.36 en Juan 7.37<br>- La alusión a Nehemías 9.15, 9.19-20 en Juan 7.38<br>- La alusión a Salmo 77.16, 20 (LXX) en Juan 7.38<br>- La alusión a Proverbios 18.4 en Juan 7.38<br>- La alusión a Isaías 58.11 en Juan 7.38<br>- La alusión a Zacarías 14.8 en Juan 7.38|
|Juan 7.40-52|- La alusión a Deuteronomio 18.15 en Juan 7.40<br>- La alusión a 2 Samuel 7.12 en Juan 7.42<br>- La alusión a Salmo 89.3-4 en Juan 7.42<br>- La alusión a Miqueas 5.2 en Juan 7.42<br>- La alusión a Deuteronomio 1.16 en Juan 7.51<br> La alusión a Deuteronomio 17.4 en Juan 7.51<br>- La alusión a Deuteronomio 19.18 en Juan 7.51|
|Juan 7.53-8.11|- La alusión a Levítico 20.10 en Juan 8.5<br>- La alusión a Deuteronomio 22.22 en Juan 8.5<br>- La alusión a Deuteronomio 17.7 en Juan 8.7|
|Juan 8.12-29|- La alusión a Isaías 9.1-2 en Juan 8.12<br>- La alusión a Isaías 49.6 en Juan 8.12<br>- La alusión a 1 Samuel 16.7 en Juan 8.15<br>- La alusión a Deuteronomio 17.6 en Juan 8.17<br>- La alusión a Deuteronomio 19.15 en Juan 8.17<br>- La alusión a Isaías 52.12 en Juan 8.28|
|Juan 8.30-47|- La alusión a Nehemías 9.36 en Juan 8.33<br>- La alusión a Génesis 21.1-21 en Juan 8.35<br>- La alusión a Éxodo 21.2 en Juan 8.35<br>- La alusión a Deuteronomio 15.12 en Juan 8.35<br>- La alusión a Deuteronomio 32.6 en Juan 8.41<br>- La alusión a Isaías 63.16, 64.8 en Juan 8.41<br>- La alusión a Génesis 3.4 en Juan 8.44<br>- La alusión a Isaías 14.12 en Juan 8.44|
|Juan 8.48-59| - |
|Juan 9.1-12|- La alusión a Éxodo 20.5 en Juan 9.2<br>- La alusión a Ezequiel 18.20 en Juan 9.2<br>- La alusión a Isaías 9.1-2 en Juan 9.5<br>- La alusión a Isaías 49.6 en Juan 9.5<br>- La alusión a 2 Reyes 5.10 en Juan 9.7|
|Juan 9.13-34|- La alusión a Josué 7.19 en Juan 9.24<br>- La alusión a Salmo 34.15 en Juan 9.31<br>- La alusión a Salmo 66.18 en Juan 9.31<br>- La alusión a Proverbios 15.29 en Juan 9.31<br>- La alusión a Salmo 51.5 en Juan 9.34|
|Juan 9.35-41| - |
|Juan 10.1-21|- La alusión a Números 27.15-18 en Juan 10.3-4<br>- La alusión a Jeremías 23.1-2 en Juan 10.8<br>- La alusión a Ezequiel 34.2-3 en Juan 10.8<br>- La alusión a Salmo 118.20 en Juan 10.9<br>- La alusión a Salmo 23.1 en Juan 10.11<br>- La alusión a Isaías 40.11 en Juan 10.11<br>- La alusión a Ezequiel 34.15 en Juan 10.11<br>- La alusión a Isaías 56.8 en Juan 10.16<br>- La alusión a Ezequiel 34.23 en Juan 10.16<br>- La alusión a Ezequiel 37.24 en Juan 10.16|
|Juan 10.22-39|- La alusión a 1 Macabeos 4.59 en Juan 10.22<br>- La alusión a Levítico 24.16 en Juan 10.33<br>- La cita de Salmo 82.6 en Juan 10.34|
|Juan 10.40-42| - |
|Juan 11.1-16| - |
|Juan 11.17-44| - |
|Juan 11.45-54| - |
|Juan 11.55-12.8|- La alusión a 2 Crónicas 30.17 en Juan 11.55<br>- La alusión a Deuteronomio 15.11 en Juan 12.8|
|Juan 12.9-19|- La cita de Salmo 118.25-26 en Juan 12.13<br>- La cita de Zacarías 9.9 en Juan 12.15|
|Juan 12.20-36|- La alusión a Salmo 6.3 en Juan 12.27<br>- La alusión a Salmo 42.5, 11 en Juan 12.27<br>- La alusión a Isaías 52.13 en Juan 12.32<br>- La alusión a Salmo 89.4 en Juan 12.34<br>- La alusión a Salmo 89.36 en Juan 12.34<br>- La alusión a Salmo 110.4 en Juan 12.34<br>- La alusión a Isaías 9.7 en Juan 12.34<br>La alusión a Daniel 7.14 en Juan 12.34|
|Juan 12.37-50|- The quote of Isaías 53.1 LXX en Juan 12.38<br>- The quote of Isaías 6.10 LXX en Juan 12.40<br>- La alusión a Isaías 6.1 en Juan 12.41|
|Juan 13.1-20|- La cita de Salmo 41.9 en Juan 13.18|
|Juan 13.21-30| - |
|Juan 13.31-38| - |
|Juan 14.1-14| - |
|Juan 14.15-31|- La alusión a Sabiduría 6.18 en Juan 14.15|
|Juan 15.1-8|- La alusión a Isaías 5.1-7 en Juan 15.1|
|Juan 15.9-17| - |
|Juan 15.18-16.4|- La cita de Salmo 35.19 en Juan 15.25<br>- La cita de Salmo 69.4 en Juan 15.25|
|Juan 16.5-15| - |
|Juan 16.16-33|- La alusión a Isaías 13.8 en Juan 16.21<br>- La alusión a Isaías 21.3 en Juan 16.21<br>- La alusión a Isaías 26.17 en Juan 16.21- La alusión a Micah 4.9 en Juan 16.21<br>- La alusión a Isaías 66.14 en Juan 16.22<br>- La alusión a Zacarías 13.7 en Juan 16.32|
|Juan 17.1-5|- La alusión a Sabiduría 15.3 en Juan 17.3|
|Juan 17.6-19|- La alusión a Salmo 41.9 en Juan 17.12<br>- La alusión a Salmo 109.4, 5, 7, 8 en Juan 17.12|
|Juan 17.20-26| - |
|Juan 18.1-12| - |
|Juan 18.13-27| - |
|Juan 18.28-19.16a|- La alusión a Levítico 24.16 en Juan 19.7|
|Juan 19.16b-42|- La alusión a Isaías 22.16 en Juan 19.18<br>- La cita de Salmo 22.18 en Juan 19.24<br>- La alusión a Salmo 22.15 en Juan 19.28<br>- La alusión a Salmo 69.21 en Juan 19.29<br>- La alusión a Job 19.26-27 en Juan 19.30<br>- La alusión a Deuteronomio 21.22-23 en Juan 19.31<br>- La cita de Éxodo 12.46 en Juan 19.36<br>- La cita de Números 9.12 en Juan 19.36<br>- La alusión a Salmo 34.20 en Juan 19.36<br>- La cit ade Zacarías 12.10 en Juan 19.37<br>- La alusión a Isaías 53.9 en Juan 19.38|
|Juan 20.1-18|- La alusión a Salmo 16.9 en Juan 20.9|
|Juan 20.19-23|- La alusión a Génesis 2.7 en Juan 20.22<br>- La alusión a Isaías22.22 en Juan 20.23|
|Juan 20.24-29| - |
|Juan 20.30-31| - |
|Juan 21.1-14| - |
|Juan 21.15-23| - |
|Juan 21.24-25| - |
,,Fuentes: The Greek New Testament (UBS, 4th edition), comparado con Andreas J. Kostenberger, //A Theology of John's Gospel and Letters.// (Grand Rapids: Zondervan, 2009), 307-309,,
La única cita directa al AT en 1 Timoteo es la cita de Dt. 25.4 en 1 Timoteo 5.18.
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|!1 Timoteo|!Alusión al AT|
|2.4|Ez. 18.23|
|2.13|Gn. 1.27, 2.7, 2.22|
|2.14|Gn. 3.6, 3.13|
|4.3|Gn. 9.3|
|4.4|Gn. 1.31|
|5.1|Lv. 19.32|
|5.5|Jer. 49.11|
|5.19|Dt. 17.6, 19.15|
|6.7|Job 1.21, Ec. 5.15|
|6.8|Pr. 30.8|
|6.9|Pr. 23.4, 28.22|
|6.15|Dt. 10.17|
|6.16|Ex. 33.20, Sal. 104.2|
|6.17|Sal. 62.10|
-----
!Alusiones a los libros apócrifos o deuterocanónicos en 1 Timoteo
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|1 Ti. 6.15|2 Mac. 13.4; 3 Mac. 5.35|
-----
No hay citas directas al AT en Colosenses. Per hay algunas alusiones:
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|!Colosenses|!AT|
|2.3|Pr. 2.3-4, Is. 45.3|
|2.22|Is. 29.13|
|3.1|Sal. 110.1|
|3.10|Gn. 1.26-27|
|3.18|Gn. 3.16|
|3.25|Dt. 10.17, 2 C. 19.17|
|4.1|Lv. 25.43, 53|
''Alusiones a los libros apócrifos o deuterocanónicos''
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|!Colosenses|!Cita|
|2.3|Enóc 46.3|
|!V.|!Clase|!Notas|
|1.1-4|Declarativa||
|1.5|Declarativa||
|1.6-7|Declarativa||
|1.8|Declarativa||
|1.9|Declarativa||
|1.10|Declarativa||
|2.1|Declarativa||
|2.2|Declarativa||
|2.3|Declarativa||
|2.4-5|Declarativa||
|2.6|Declarativa||
|2.7|Declarativa||
|2.8|Declarativa||
|2.9|Declarativa||
|2.10|Declarativa||
|2.11|Declarativa||
|2.12|Declarativa||
|2.13a|Declarativa||
|2.13b|Declarativa||
|2.13c|Declarativa||
|2.14a|Declarativa||
|2.14b|Declarativa||
|2.15a|!Imperativa||
|2.15b|Declarativa||
|2.16|Declarativa||
|2.17|Declarativa||
|2.18|Declarativa||
|2.19|Declarativa||
|2.20|Declarativa||
|2.21|Declarativa||
|2.22a|!Interrogativa||
|2.22b|Declarativa||
|2.23a|Declarativa||
|2.23b|Declarativa||
|2.24a|!Imperativa||
|2.24b|Declarativa||
|2.25|Declarativa||
|2.26|Declarativa||
|2.27a|Declarativa||
|2.27a|!Imperativa||
|2.28|!Imperativa||
|2.29|Declarativa||
|3.1|Declarativa||
|3.2|Declarativa||
|3.3|Declarativa||
|3.4|Declarativa||
|3.5|Declarativa||
|3.6|Declarativa||
|3.7|Declarativa||
|3.8|Declarativa||
|3.9|Declarativa||
|3.10|Declarativa||
|3.11|Declarativa||
|3.12|Declarativa||
|3.13|!Imperativa||
|3.14a|Declarativa||
|3.14b|Declarativa||
|3.15|Declarativa||
|3.16|Declarativa||
|3.17|!Interrogativa||
|3.18|!Imperativa||
|3.19-20|Declarativa||
|3.21-22|Declarativa||
|3.23|Declarativa||
|3.24a|Declarativa||
|3.24b|Declarativa||
|4.1|!Imperativa||
|4.5|Declarativa||
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|El pueblo es responsable<br> por sus pecados<br> (Ezequiel 33)|!Ezequiel es designado un vigilante para Israel ([[Ezequiel 33.01-9]])|
|~|!Dios responde a una queja del pueblo ([[Ezequiel 33.10-20]])|
|~|!Ezequiel escucha que Jerusalén ha caído ([[Ezequiel 33.21-22]])|
|~|!Dios responde al pueblo por su declaración que la tierra es de ellos ([[Ezequiel 33.23-33]])|
|||
|||
|||
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|Amarillo|9.17|
|Azúl|9.17|
|Blanco|1.14, 2.17, 3.4, 3.5, 3.18, 4.4, 6.2, 6.11, 7.9, 7.13, 7.14, 14.14, 19.11, 19.14, 20.11|
|Dorado|1.13, 15.6|
|Escarlata|17.4, 18.16, cf. 18.12|
|Negro|6.5, 6.12|
|Púrpura|17.4, 18.16, cf. 18.12|
|Rojo|6.4, 12.3|
|Verde|6.8, 8.7, 9.4|
|Un arcoiris|4.3, 10.1|
,,Fuente: Wilson, 44,,
*[[El contenido de Colosenses]]
*[[El estudio de Colosenses]]
*[[Notas exegéticas para Colosenses]]
*[[Bibliografía de recursos consultados para Colosenses]]
!Colosenses 1.24
"en lo que padezco por vosotros" - literalmente, "en lo que se sufre por vosotros" - podría ser lo que Pablo ha sufrido por ellos, o lo que Cristo sufrió por ellos.
*Fruto en Colosenses 1.3-12 - Nótese la conexión entre versículos 5-6 y versículos 9-10. que en Colosenses 1.5-6 Pablo dice que el evangelio está produciendo "fruto" en todo el mundo y también en los Colosenses, y en versículos 9-10 Pablo expresa su deseo de que los Colosenses lleven fruto en toda buena obra.
#Ambos hablan de la segunda venida de Cristo.
#Ambos comienzan con una fórmula de revelación, el uso del vocativo (“hermanos”), y la palabra Περὶ δὲ (“acerca de”).
#5.10 “ya sea que vigilemos, o que durmamos, vivamos juntamente con él” repite temas de 4.13-18: “los que duermen” en v. 13, “los muertos en Cristo” en v. 16, y “nosotros que vivimos” en vv. 15 y 17.
#Es posible que ambos textos usan material de credos antiguos: “que Cristo murió y resucitó” en 4.14, y “nuestro Señor Jesucristo, quién murió por nosotros” en 5.9-10.
#Ambos hacen un contraste agudo entre los lectores y los Tesalonicenses inconversos (4.13, 5.6).
#Ambos usan la técnica gramática en griego que se llama “la negación futura enfática”. Literalmente, el griego de 4.15 dice, “ciertamente no precederemos”, y 5.3 dice, “ciertamente no escaparán.”
#Ambos terminan con una referencia a la comunión eterna entre los creyentes y el Señor: “estaremos siempre con el Señor” en 4.17, y “vivamos juntamente con él” en 5.10.
#Ambos textos concluyen con la exhortación de alentarse / animarse unos a otros (4.18, 5.11).
,,Fuente: Jeffrey A. D. Weima, 1 Thessalonians: Baker Exegetical Commentary (no publicado). Usado con permiso.,,
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|!Jezabel en Ap 2|!La mujer en Ap 12|
|Una madre cuyos hijos son amenazados por el Hijo de Dios (2.23)|Una madre cuyos hijos son amenazados por Satanás (12.4)|
|Una alusión a Salmo 2.8 en 2.27|Una alusión a Salmo 2.8 en 12.5|
|El uso de "engañar" πλανᾷ, 2.20)|El uso de "engañar" (πλανῶν, 12.9)|
|Jezabel es agresiva|La mujer es pasiva|
|Conectada a actividad sexual ilícita|Conectada a actividad sexual apropiada|
,,Fuente: Ben Witherington, Revelation. (Cambridge University Press, 2003), página desconocida.,,
El amilenialismo y el premilenialismo histórico son las dos opciones que más se ajustan a los datos bíblicos. Las dos interpretaciones tienen sus méritos y las dos tienen sus debilidades. Históricamente el amilenialismo ha sido la interpretación reformada de Apocalipsis 20.
Los amilenialistas (como el escritor del presente recurso) ''podemos mantener nuestra perspectiva con confianza''.
*Tiene la ventaja de interpretar un texto de un libro oculto y simbólico bajo la luz de textos más claros del resto del NT, y no viceversa.
*Evita muchas de las debilidades de premilenialismo notadas arriba.
Pero ''debemos también tener la humildad'' de reconocer las limitaciones de nuestra interpretación.
''Las cosas que debemos predicar'' no son teorías disputadas sino las verdades que todos afirmamos de Apocalipsis 20:
*Hay actualmente, y habrán hasta el juicio final, fuerzas opuestas a nuestro Señor y a nosotros creyentes.
*¡Nuestro Dios reina! Dios tiene control total sobre Satanás, y no lo deja pasar sus límites. Las fuerzas que se juntan contra Cristo serán derrotadas.
*El problema del mal será resuelta por fin. Los que sufrieron martirio en esta presente época reinan / reinarán con Cristo para siempre, mientras que Satanás, que los hizo sufrir, será tirado al lago de fuego para no amenazar jamás.
Hay muchas conexiones entre Colosenses y Filemón. Es muy probable que las dos cartas, Filemón y Colosenses, fueron enviadas al mismo tiempo, a los mismos destinatarios, y con los mismos portadores.
Colosenses es una carta general a todas las iglesias en Colosa, y Filemón es una carta personal a Filemón, un miembro de una iglesia en Colosa. En su carta a Filemón, Pablo pide a su amigo que se reconcilie con su esclavo Onésimo, quien había huido de alguna forma de Filemón y quien se convirtió cuando pidió la ayuda de Pablo. Es interesante leer Colosenses a la luz de la situación que encontramos en Filemón, para ver conexiones entre las dos cartas.
*En ''1.21'' Pablo dice que los Colosenses eran enemigos pero Dios los ha reconciliado. Debemos entender esta reconciliación de dos maneras: la reconciliación de todos los creyentes con Dios, y la reconciliación que Dios trae entre los creyentes también. Es la misma reconciliación que Pablo espera ver entre Filemón y Onésimo.
*En ''2.2'' el propósito de Pablo es que los destinatarios y otros en su región geográfica sean 'unidos en amor'. La unidad y el amor es lo que Pablo quiere en la relación entre Filemón y Onésimo.
*En ''3.11-15'' vemos que en Cristo no hay ni esclavo ni libre. Dios ve a todas las personas como iguales. Onésimo, aunque era el esclavo de Filemón, ya era su hermano en Cristo. Además, en estos versículos vemos las cualidades que estos dos necesitan mostrarse mútuamente: compasión, bondad, paciencia, perdón, amor, y paz.
*''3.22-25'' es parte de un “código de hogar”. Los códigos de hogar eran unidades literarias dirigidas a los diferentes miembros de un hogar, describiendo las responsabilidades de cada miembro. Es notable que las secciones en este código de hogar dirigidas a las esposas, los maridos, los niños y los padres son nada más que una línea de texto, pero las secciones a los amos y a los esclavos son más largas, especialmente la sección a los esclavos (incluyendo a Onésimo).
*''4.9'' menciona a Onésimo (uno de los portadores de estas dos cartas) como un amado y fiel hermano.
*En ''4.17'' Pablo saluda a Arquipo (mencionado en Filemón 2), y menciona una labor que Arquipo tiene que cumplir. Algunos han especulado que esta labor tiene algo que ver con Onésimo, aunque sea poco probable.
*Jacobo y Juan piden a Jesús el honor de sentarse a su derecha y su izquierda (10.37). Jesús dice que ellos no están listos para el bautismo que él va a soportar. Después, dos bandidos son crucificados, “uno a su derecha y uno a su izquierda” (15.27).
*Hay pocas declaraciones directas de Pedro en Marcos. Pero la ironía es que en su primera declaración, Pedro dice “Tú eres el Mesías” (8.29), y en su última declaración dice, “¡No conozco a este hombre de quien habláis!” (14.71)
*Al principio y al fin de la narración de la pasión, hay mujeres que ungen o quieren ungir aJesús:
**14.3-9: Una mujer anónima unge la cabeza de Jesús con perfume de nardo costoso. Jesús la alaba.
**16.1-8: Algunas de las mujeres de 15.40-41 van a la tumba de Jesús con el propósito de ungirlo.
*Marcos comienza (1.1) y termina (15.39) con confesiones que Cristo es el Hijo de Dios
*Hay diálogos de controversias entre Jesús y sus adversarios en los primeros y en los últimos capítulos del libro.
En Santiago frecuentemente encontramos oraciones que empiezan con una palabra que aparece en la oración anterior.
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|!Versículos|!Conexiones|!En contexto (NVI)|
|1.3 y 1.4|Constancia|...la prueba de su fe produce constancia. Y la constancia debe llevar a feliz término la obra....|
|1.4 y 1.5|Faltar|...sin que les falte nada. Si a alguno de ustedes le falta sabiduría....|
|1.5 y 1.6|Pedir|...pídasela a Dios....Pero que pida con fe, sin dudar....|
|b1.12 y 1.13, 14|Tentación|Bienaventurado el hombre que soporta la tentación....Cuando alguno es tentado no diga que es tentado de parte de Dios, porque Dios no puede ser tentado por el mal ni él tienta a nadie; sino que cada uno es tentado, cuando de su propia pasión es atraído y seducido.|
|1.19 y 1.20|Ira|...lentos para hablar y para enojarse; pues la ira humana...|
|2.12 y 2.13|Juicio|...como quienes han de ser juzgados por la ley que nos da libertad, porque habrá un juicio....|
|3.2 y 3.3|Freno, refrenar|...capaz también de refrenar todo el cuerpo. He aquí nosotros ponemos freno en la boca de los caballos....|
|3.4 y 3.5|Pequeño|...se gobiernan por un pequeño timón a voluntad del piloto. Así también la lengua es un miembro muy pequeño del cuerpo....|
|3.17 y 3.18|Paz|...además pacífica....En fin, el fruto de la justicia se siembra en paz para los que hacen la paz.|
,,Fuente: Notas del Dr. Dean Deppe, Calvin Theological Seminary.,,
!!La costumbre de Gordon D. Fee
La costumbre de Gordon D. Fee, escritor de varios importantes comentarios bíblicos, nos ofrece un buen modelo para escritores: cada mañana Fee imprime una copia de lo que escribió el día anterior, y lo lee por completo, hasta las notas de pie. Si alguna oración le hace tropezar, Fee asume que sus lectores también se van a tropezar en la misma oración , así que Fee se pone a reescribirla hasta que sea fluida.
,,Fuente: Gordon D. Fee, Listening to the Spirit in the Text. (Grand Rapids: Wm. B. Eerdmans, 2000), p. 18.,,
!!El repaso repetido
Cuando intentas aprender y retener información nueva, es importante repasar al material breve y repetidamente sobre tiempo. Es mucho más eficaz que empollar antes de un examen.
1 Juan hace contrastes agudos entre dos épocas totalmente opuestas, sus características, y los personajes de estas respectivas épocas. Juan enfatiza estos contrastes para que los destinatarios tengan que escoger a qué época pertenecer, porque las dos opciones son incompatibles y antipáticos y no se pueden mezclar.
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|2.8|...las tinieblas van pasando y la luz verdadera ya alumbra.|
|2.17|Y el mundo pasa, y sus deseos, pero el que hace la voluntad de Dios permanece para siempre.|
|2.18|Hijitos, ya es el último tiempo. Según vosotros oísteis que el Anticristo viene, así ahora han surgido muchos anticristos; por esto conocemos que es el último tiempo.|
|4.17|En esto se ha perfeccionado el amor en nosotros, para que tengamos confianza en el día del juicio, pues como él es, así somos nosotros en este mundo.|
1 Juan usa muchos antónimos para contrastar estas épocas:
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|Luz|Tinieblas|
|Verdad|Mentiras, engaño|
|Vida|Muerte|
|Justicia|Pecado|
|Amar|Aborrecer, odiar|
|Cristo|Anticristo|
|Confesar|Negar|
Los personajes mencionados en 1 Juan pertenecen a una de las dos épocas:
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|Dios Padre, Jesucristo, El Espíritu|El diablo o el maligno|
|Juan y sus colegas|Los anticristos y engañadores|
|'Espíritus' de Dios|'Espíritus' del error|
|El hermano de Caín (Abel)|Caín|
|Los hijos de luz / los hijos de Dios|Los hijos del diablo|
Juan enfatiza estos contrastes para que los destinatarios tengan que escoger a qué época pertenecer, porque las dos opciones son incompatibles y antipáticos y no se pueden mezclar.
,,Fuente: estudio personal del autor. Texto bíblico: Reina Valera Revisada (1995) (Miami: Sociedades Biblicas Unidas, 1998).,,
#En Juan no encontramos parábolas; exorcismos de demonios; la curación de leprosos; publicanos; Saduceos; pecadores compartiendo la mesa con Cristo; relatos del nacimiento, bautismo, tentación y transfiguración de Jesús; el huerto de Getsemaní, las burlas de los que rodeaban la cruz, el material del Sermón del Monte, el material del discurso en el Monte de Olivos, y de la institución de la Santa Cena. En Juan, Jesús no enseña sobre temas como limosnas, enojo, matrimonio y divorcio, perdón, impuestos, posesiones, etc.
#Juan incluye elementos que no se encuentran en los Sinópticos: Encuentros con Nicodemo y la mujer Samaritana; la referencia de tres Pascuas (2.13, 6.4, 11.55); el material en caps. 7-11, 14-17; los dichos “Yo Soy”, el lavamiento de los pies de los discípulos; nuevos milagros (2.1ff, 5.1ff, 9.1ff, 11.1ff); la conversación con Pilato, las dudas de Tomás.
#Sólo menciona el “reino de Dios” dos veces: reemplaza este término con “vida eterna”.
#Juan no habla del arrepentimiento, no menciona la palabra “evangelio,” no menciona la Parousia (con la posible excepción de 14.3, 21.22-23).
#Tiene términos que los otros Evangelios casi no enfatizan: Verdad, testigo, mundo, amar, creer, luz, tinieblas, vida, Padre, Hijo.
#Juan se enfoca en Judea y Jerusalén, no tanto en Galilea.
#Donde los Sinópticos hablan de los Fariseos y Saduceos, Juan los reemplaza con “los Judíos”.
#Donde los Sinópticos hacen el contraste entre este siglo y el siglo venidero (horizontal), Juan contrasta el cielo y la tierra (vertical)
#Enfatiza diálogos y monólogos extendidos en vez de dichos cortos.
#En los Sinópticos hay varias reacciones de la multitud a Jesús. En Juan, las reaciones son dos: creer o no creer.
#Jesús limpia el templo al inicio de su ministerio en vez de la última semana de su vida. Parece morir un día antes de la Pascua (Jn. 18.28, 13.1) en vez del día después de la Pascua (Mt. 26.17, Mc. 14.12, Lc. 22.7). La unción sucede antes de la entrada triunfal (Jn. 12.1-8 comparado con Mc. 14.1-9)
#El dicho acerca del profeta no reconocido en su propia tierra se aplica a Jerusalén en Juan (4.44), no Nazaret (Mc. 6.4). Compárese también el contexto de Mc. 6.3 con Jn. 6.42, y compárese Jn. 6.68-69 con Mc. 8.27-29.
#Su griego es sencillo y muy distinto.
#La popularidad de Jesús es la causa del deseo de los Judíos de crucificar a Jesús (7.31ff) en contraste con los Sinópticos, donde su popularidad es la razón que no lo arrestan (Mc. 11.18, 12.12).
#Jn. 21 es material que no encontramos en los otros Evangelios.
,,Fuentes: George Eldon Ladd, Teología del Nuevo Testamento; Sílabo de Dr. Dean Deppe, Calvin Theological Seminary, Grand Rapids, MI.,,
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|1 Corintios 8.6|para nosotros no hay más que un solo Dios, el Padre, de quien todo procede y para el cual vivimos; y no hay más que un solo Señor, es decir, Jesucristo, //''por quien todo existe''// y por medio del cual vivimos.|
|Colosenses 1.15-20|Él es la imagen del Dios invisible, //''el primogénito de toda creación''//, porque //''por medio de él fueron creadas todas las cosas''// en el cielo y en la tierra, visibles e invisibles, sean tronos, poderes, principados o autoridades: //''todo ha sido creado por medio de él''// y para él. //''Él es anterior a todas las cosas''//, que por medio de él forman un todo coherente.|
,,Texto: Nueva Versión Internacional.,,
Lo que sigue es una harmonía de los eventos de la vida de Pablo que encontramos en el Nuevo Testamento.
!Antes de su conversión
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|Hechos 7.58-8.3|Estuvo en Jerusalén cuando Esteban fue apedreado. Estuvo de acuerdo con la ejecución de Esteban y guardó la ropa de los que lo apedrearon.|
|Hechos 21.39|Pablo era judío, ciudadano de Tarso en Cilicia|
|Hechos 22.3-5, 22.19-20, 22.26-29|Nació un ciudadano romano. Creció en Jerusalén, enseñado por Gamaliel. Perseguía a los Cristianos con prisión, palizos y hasta la muerte. Consiguió cartas para arrestar a los Cristianos en Damasco. |
|Hechos 26.4, 26.9-11|Pablo era Fariseo; votó contra los Cristianos; fue de una ciudad a otra buscando conseguir que los Cristianos blasfemaran; consiguió permiso para ir a ciudades extranjeras para hacer lo mismo|
|Gálatas 1.13-14|Pablo fue el mejor alumno de su clase, celoso para la ley|
|Filipenses 3.5-6|Pablo fue circuncidado el octavo día; era del pueblo de Israel, de la tribu de Benjamín, un Hebreo. Era Fariseo. Era celoso, persiguiendo a la iglesia. Era irreprochable en cuanto a la ley.|
|Romanos 11.1|Pablo es Israelita, descendiente de Abraham, de la tribu de Benjamín|
!Su conversión (34 o 35 d.c.)
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|Hechos 9.1-19a||
|Hechos 22.1-21||
|Hechos 26.2-3|Repute los datos de los otros textos.|
|Gálatas 1.11-12|Su evangelio vino directamente de Jesucristo.|
!Su actividad misionera temprana (35-47 d.c.)
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|Hechos 9.19b-25|Predicó con poder por muchos días en Damasco. Los judíos lo opusieron, y los creyentes lo bajaron en una canasta desde el muro de la ciudad para que escapara|
|2 Corintios 11.32-33|El gobernador bajo el Rey Aretas puso Damasco bajo guardía para arrestar a Saulo.|
|Gálatas 1.17-24 (Primera visita a Jerusalén)|Pablo dice que no fue directamente a Jerusalén después de su conversión. Fue a Arabia, y después volvió a Damasco. Tres años después fue a Jerusalén por 15 días, y de los líderes de la iglesia solo conoció a Pedro y Jacobo. No conoció las iglesias en esa ocasión. Después fue a Siria y Cilicia.|
|Hechos 9.26-31||
|Hechos 11.19-30||
|Hechos 12.25||
|Gálatas 2.1-10||
!Su primer viaje misionero (46-7 o 47-8 d.c.)
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|Hechos 13.1-14.28||
!Su viaje al Concilio de Jerusalén (48 o 49 d.c.)
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|Hechos 15.1-35||
!Su segundo viaje misionero (48 o 49 a 51 d.c.)
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|Hechos 15.36-18.22||
!Su tercer viaje misionero (52-57 d.c.)
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|Hechos 18.23-21.16||
|Romanos 15.22-29|En rumbo a Jerusalén con una ofrenda de Macedonia y Acaya, Pablo expresa su deseo de pasar después por Roma en camino a España|
!Su encarcelamiento en Cesarea (57-59 d.c.)
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|Hechos 21.17-26.32 (sexta visita a Jerusalén, con la ofrenda)|En Jerusalén visitó a Jacobo y los ancianos<br>Lleva a cuatro judíos al templo para cumplir sus votos y rasurar sus cabezas. Algunos judíos de Asia lo ven en el templo y alborotan la multitud. Pablo habla con la multitud, pero se enojan más. Los romanos lo encarcelan, y el siguiente día habla ante el Sanedrín.<br>40 hombres hacen un complot inexitoso para emboscar y matar a Pablo. Esa noche los romanos lo trasladan a la cárcel en Cesarea<br>5 día después tiene su juicio ante Félix<br>Félix lo deja en prisión por dos años, buscando un soborno<br>Festo reemplaza a Félix y unos días después de llegar a Cesarea |
!Su viaje a Roma (59-60 d.c.)
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|Hechos 27.1-28.16|Fue a Sidón (con el centurión Julio y Aristarco)<br>Cambió barcos en Mira<br>A la isla de Gnido<br>A la isla de Creta, primero a la ciudad de Salmón, después a Buenos Puertos. Pablo pidió que pasaran el inviero ahí, pero el capitán no quiso<br>Durante una fuerte tormenta pasaron por la isla de Clauda<br>Naufragio en la isla de Malta, donde pasaron 3 meses. Pablo fue mordido por una víbora<br>Viaje a Siracusa, Regio y Puteoli<br>Llega a Roma, acompañado por un delegado de Cristianos romanos|
!Su encarcelamiento en Roma (60-62 d.c.)
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|Hechos 28.17-30|Pablo pasa dos años encarcelado en una casa<br><br>(En este tiempo escribió Efesios, Filipenses, Colosenses y Filemón)|
!Un posible cuarto viaje misionero (62-65 d.c.)
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|1 Timoteo, 2 Timoteo, Tito|Pablo deja Tito en Creta. Después Pablo pide que Timoteo se reune con él (Timoteo está en Éfeso, y Pablo posiblemente en la provincia de Asia?)|
//Encontré esto en un boletín de culto que guardé. No decía quién fue el autor.//
-----
''Cuando nada doy:''
*Doy un voto para cerrar la iglesia.
*Me aprovecho de las donaciones y servicios de otros.
''Cuando doy menos que el año pasado:''
*He experimentado una disminución en mis ingresos...o...
*He cambiado mis prioridades...o...
*Pongo en duda la necesidad del trabajo que está haciendo la iglesia.
''Cuando doy menos del diez por ciento de mis ingresos:''
*Hego menos de lo que se demandaba del Judío más pobre.
''Cuando doy de mala gana:''
*No hallo gozo en mi ofrendar.
*Yo soy una desilución para el Señor, porque Dios ama al dador alegre.
''Cuando rehuso planear mis ofrendas por adelantado:''
*Fallo en seguir el plan de Dios de 2 Corintios 9.7.
*Hago difícil para los líderes de la iglesia hacer los planes para el año.
''Cuando doy semanalmente:''
*Ayudo a realizar el programa planeado de la iglesia.
*Es más fácil para mi evitar la acumulación de mis obligaciones de mayordomía.
*Encuentro satisfacción y gozo en ofrendar.
*Obedezco el plan dado por Dios en 1 Corintios 16.2.
''Cuando doy proporcionalmente:''
*Seré bendecido en mis ofrendas y seré enriquecido en toda manera, según 2 Corintios 9.11.
*Aumentaré mis ofrendas a medida que aumentan mis ingresos.
¿Debemos conectar Apocalipsis 1.9-12a con 1.1-8? ¿O con 1.12b-20? Hay algunas indicaciones claras que la sección 1.9-12a debe ser unida a la visión que sigue:
#En Apocalipsis 1.9 empezamos con una narrativa autobiográfica de Juan, y la visión que sigue es parte de la misma narrativa. En contraste, Apocalipsis 1.1-8 no es narrativa. Es una colección de otros géneros literarios.
#Apocalipsis 1.9 empieza una sección escrita en la primera persona singular. La visión que sigue en 1.12b-20 también está escrito en la primera persona. En contraste, en 1.1-8 Juan no habla en la primera persona. Se refiere a si mismo en la tercera persona singular en los primeros versículos. La única parte en 1.1-8 que está en la primera persona es 1.8, pero no es Juan que habla, sino Dios.
#Apocalipsis 1.9-12 es la narrativa de la comisión profética de Juan. Jesús comisiona a Juan para que escriba a las iglesias. En narrativas similares en el Antiguo Testamento, como en Isaías 6, vemos la narrativa de la comisión profética unida a una gloriosa descripción de Dios. Así que los antecedentes en el AT nos inclinan a conectar 1.9-12a con 1.9b-20.
#En 1.12b, Juan da la vuelta. En 1.12a vemos que da la vuelta para buscar la fuente de una voz. En 1.10-11 escuchamos la voz. Se ve que todos estos versículos deben ser entendidos juntos como unidad. Si separamos a 1.9-12a de 1.12b-20 y lo unimos más con 1.1-8, perdemos esta conexión natural.
,,Fuente: el estudio personal del autor.,,
#Al considerar todos los pros y contras, no es fácil concluir si Juan el apóstol fue el autor de Apocalipsis o no.
#La diferencia entre el estilo literario y la calidad del griego en Apocalipsis, por un lado, y los del Evangelio de Juan y las cartas de Juan, por el otro lado, es notable. Y la mayoría de las semejanzas que Morris y Wilson mencionan parecen forzadas.
#Sin embargo, la evidencia externa a favor de Juan es fuerte, mientras la evidencia a favor de un supuesto 'Juan el anciano' es débil.
#Un creyente que afirma un alto concepto de la inspiración de la Biblia solo tiene que afirmar que alguien llamado Juan escribió el libro. La inspiración divina del libro de Apocalipsis no requiere la identificación del apóstol Juan como el autor, y tampoco requiere la afirmación que el autor fue el mismo autor del Evangelio y las cartas atribuidas a Juan.
,,Fuente: conclusiones personales del autor.,,
#1.4-5 es una típica introducción epistolaria, muy similar a las introducciones a las cartas de Pablo.
#Capítulos 2 y 3 contienen mensajes (tradicionalmente llamados 'cartas') a las siete iglesias en Asia.
#Todo el libro de Apocalipsis se dirige a las circunstancias específicas que las iglesias enfrentaban.
#Apocalipsis se termina como una carta antigua, con una bendición final en 22.21.
,,Fuentes: varias, especialmente David Aune.,,
*Los sietes más notables en Apocalipsis son los cinco series de sietes:
**Las siete iglesias en capítulos 2-3
**Los siete sellos que el Cordero abre
**Las siete trompetas
**Los siete truenos
**Las siete copas
*También son notables las menciones de siete artículos encontrados juntos
**Siete candelabros (1.12, 1.20, 2.1)
**Siete espíritus (1.4, 3.1, 4.5, 5.6), que son siete lámparas (4.5) y siete ojos (5.6)
**Siete estrellas (1.16, 1.20, 2.1, 3.1)
**Siete cuernos (5.6)
**Siete cabezas (12.3, 13.1, 17.3, 17.7, 17.9), que representan siete colinas (17.9)
**Siete coronas (12.3), que representan siete reyes (17.9-10)
*Quizás no tan notables son las tres listas en que aparecen un total de siete artículos:
**5.12: Poder, riqueza, sabiduría, fuerza, honor, gloria y alabanza
**6.15: Los reyes de la tierra, los príncipes, los generales, los ricos, los poderosos, cada esclavo y cada hombre libre
**7.12: Alabanza, gloria, sabiduría, acción de gracias, honor, poder y fuerza
*Por último, hay siete cosas que aparecen a través del libro que cuando las sumanos llegamos a siete:
**Siete bienaventuranzas (1.3, 14.13, 16.15, 19.9, 20.6, 22.7, 22.14)
**Siete ángeles (8.2, 6; 15.1, 6-8; 16.1, 17.1, 21.9; el séptimo ángel se menciona en 10.7, 11.15 y 16.17)
**Algunos hallan exactamente siete escenas de culto (4.2-11 y 5.8-14, 7.9-17, 11.15-18, 13.1-15, 14.1-5, 15.2-4, 19.1-8)
**Algunos hallan siete seres simbólicos en capítulos 12-14: la mujer, el dragón, el niño, Miguel, la primera bestia, la segunda bestia, y el Cordero
**Algunos encuentran siete enemigos derrotados en capítulos 17-20: la ramera de Babilonia, la bestia, el falso profeta, Satanás, Gog/Magog, la muerte y el infierno
,,Fuentes: Notas de una materia de Calvin Theological Seminary elaboradas por el Dr. Dean Deppe; Mark S. Wilson, Charts on the Book of Revelation. (Grand Rapids: Kregel 2007), p. 47-48.,,
Los primeros seis capítulos de 1 Corintios son reacciones de Pablo a los informes que recibió de la familia de Clóe acerca de cuatro problemas en la iglesia:
*Las divisiones (1.10-4.21)
*El incesto (5.1-13)
*El litigio (6.1-11)
*El problema de acudir a las prostitutas (6.12-20)
#Apocalipsis 2.12 alude a Isaías 49.2, donde el Siervo del Señor tiene una boca como espada aguda.
#Apocalipsis 2.14 alude a la historia de Balaam, quien sedujo a los Israelitas, para que fornicaran y comieran comida sacrificada a ídolos. Esta historia se relata brevemente en Números 25.1-2 y 31.16.
#Apocalipsis 2.16 alude a Isaías 49.2 también, donde el Siervo del Señor tiene una boca como espada aguda.
#Apocalipsis 2.17 menciona que Jesús dará maná y un nuevo nombre a sus seguidores fieles.
#*Salmo 78.24 menciona el maná que Dios dio en el tiempo de Moisés. Véase Éxodo 13 y Números 11 para más información sobre el maná.
#*Isaías 62.2 y 65.15 mencionan el nuevo nombre que Dios dará a su pueblo.
,,Fuentes: The Greek New Testament (UBS, 4th edition), comparado con Old Testament Quotations and Allusions in the New Testament en Logos Bible Software version 4,,
Hay varios ''cumplidos'' en 2 Tesalonicenses: comendaciones postivas de ellos, y expresiones de confianza en ellos, para animarlos en su situación difícil de mantenerse fieles en medio de la persecución.
*1.3 – Una acción de gracias por el crecimiento de la fe y el amor de los Tesalonicenses
*1.4 – Pablo y sus colegas se glorían de los Tesalonicenses delante de las demás iglesias
*2.13-14 - Una acción de gracias porque Dios eligió y llamó a los Tesalonicenses a la salvación
*3.4 – Una expresión de confianza en los Tesalonicenses
*Pablo también los llama ‘hermanos’ en 1.3, 2.1, 2.13, 2.15, 3.1, 3.6, y 3.13
*Lucas se enfoca en los menos privilegiados y desavorecidos de su día (leprosos, Samaritanos, mujeres, eunucos, etc) tanto en su Evangelio como en Hechos
*Los apóstoles sin recursos (3.6)
*La iglesia primitiva compartía sus bienes voluntariamente (2.45, 4.34-37, 6.1), pero después Lucas se enfoca más en las limosnas (Tabita, 9.36, Cornelio, 10.2, 4, 31, la colección para los pobres en Jerusalén, 11.29-30, 24.17)
*Contrastes: El dignatario y Zaqueo (Lc 18-19), Bernabé y Ananías (Hc 4, 5), Simón y Cornelio (Hc 8, 10)
*La persecución viene por razones económicas (16.19, 19.25, Lc. 8.26)
*¿Lucas posiblemente tiene un prejuicio contra la propiedad privada?
**1.18 – Judas
**5.1-11 Ananías y Safira
**8.20 – Simon, Lc. 14.18 contrastado con Mt. 22.5
*Su obra, manifestada por la diversidad de lenguas, está conectada en Hechos con la extensión del evangelio a nuevos grupos étnicos: Judíos (cap. 2), Samaritanos (cap. 8), y Gentiles (cap. 10), y también con los discípulos de Juan en capítulo 19.
*Asociado con el poder en Lucas y Hechos (Lc. 1.17, 1.35, 4.14, 9.1, 11.20, 24.49; Hc. 1.8, 6.3-8, 8.13, 10.38)
*La variedad de verbos para la obra del Espíritu (véase abajo)
*El Espíritu inspira la Palabra (1.2, 1.16, 28.25), consuela (9.31), envía misioneros (13.2), inspira profecía (11.28) y hasta transporta a Felipe de un lugar a otro (8.39).
*El vocabulario de mentir, probar, resistir al Espíritu (5.3, 5.9, 7.51)
*Los últimos días son la época del Espíritu (2.17)
*Su venida es una señal que Jesús está exaltado a la diestra de Dios (2.33) y que Dios ha incluido personas de diferentes razas en su pueblo (10.47, 11.17, 15.8)
*Las técnicas literarias del Antiguo Testamento
*Los géneros principales del Antiguo Testamento
*Los subgéneros del Antiguo Testamento
''Los géneros principales del Antiguo Testamento''
Ley
Narrativa
Poesía
Profecía
Proverbios
*La literatura sapiencial - véase [[La sabiduría en el Antiguo Testamento]]
''Los subgéneros del Antiguo Testamento''
Autobiografías
Discursos
Genealogías
Himnos
Lamentos
Oraciones
''Las técnicas literarias del Antiguo Testamento''
Acróstica
Ambiguedad
Antropomorfismo
Imprecación
Inclusio
Merismo
Metro
Paralelismo
Patrones orales
Personificación
Quiasmo
Refrán
!Las parábolas
*El buen samaritano (10.25-37)
*El amigo importuno (11.5-8)
*La higuera esteril (13.6-9)
*Las tres parábolas de cosas perdidas en cap. 15
*El mayordomo infiel (16.1-9),
*El rico y Lázaro (16.19-31)
*El juez injusto (18.1-8)
*El Fariseo y el publicano (18.9-14)
*Lucas también contiene otras parábolas en común con Marcos y Mateo.
!Los oponentes de Jesús
*Tres advertencias para los Fariseos: 7.36-50, 11.37-52, 14.1-24
*Condenación de los líderes: 12.1, 15.1-10, 16.14-15, 19.45-47, 20.45-47
*Hay excepciones buenos entre los Fariseos: Jairo (8.41) y José (23.50-53)
!Resúmenes de la misión de Jesús
*4.18-19
*5.30-32
*19.10
El género “apocalípsis” era un género de literatura narrativa que intenta revelar secretos celestiales a través de un intermediario extraterrestre a un personaje importante del pasado por medio de visiones. En un apocalipsis, el mensaje es que Dios promete intervenir en el futuro cercano, juzgando a sus enemigos y vindicando a su pueblo.
La función de un apocalipsis es de estimular a los lectores a que perseveren en medio de sus tribulaciones. Los apocalipsis dan vuelta a la realidad: la visión celestial se presenta como el mundo “real” y el mundo actual se presenta como momentáneo e ilusorio.
,,Fuente: Osborne, 476.,,
''Apocalipsis'' y ''apocalíptico''
*''Apocalipsis'' es un sustantivo que se refiere a un género de literatura que florecía entre 200 a.c. y 100 d.c.
*''Apocalíptico'' como sustantivo se refiere a un tipo de pensamiento escatológico que produjo esta literatura.
*''Apocalíptico'' como adjetivo puede modificar tanto la literatura como la teología que la produjo.,,Fuente: Carson, Moo y Morris, 478.,,
|!3.16|En esto hemos conocido el amor, en que él puso su vida por nosotros; también nosotros debemos poner nuestras vidas por los hermanos.|
|!4.10|En esto consiste el amor: no en que nosotros hayamos amado a Dios, sino en que él nos amó a nosotros y envió a su Hijo en propiciación por nuestros pecados.|
<span class="source">Texto bíblico: Reina Valera Revisada (1995) Bible Text (Miami: Sociedades Biblicas Unidas, 1998)</span>
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|1.1|Pablo fue llamado siervo "conforme al conocimiento de la verdad que es según la piedad"|
|1.3|Dios manifestó su palabra por medio de la predicación que Dios encomendó a Pablo|
|1.4|Tito y Pablo comparten una común fe (fe entendida como la doctrina que ambos creen)|
|1.9|El anciano debe retener la 'palabra fiel' que ha recibido, y debe exhortar con 'sana enseñanza'|
|2.1|Tito debe enseñar lo que está de acuerdo con la sana 'doctrina'|
|2.5|La conducta de las mujeres cristianas no debe causar que otros blasfemen 'la palabra de Dios'|
|2.9-10|La conducta de los esclavos cristianos debe hacer atractiva 'la doctrina de Dios, nuestro Salvador'|
|2.11|La gracia de Dios tiene contenido que nos 'enseña' como debemos vivir|
|3.15|Tito debe saludar a los que les aman 'en la fe' (es decir, los que los que les aman y están dentro de la fe cristiana)|
,,Fuente: estudio personal del autor.,,
#Bautizado en el Espíritu Santo (1.5, 11.16)
#Llenos del Espíritu Santo (2.4, 4.8, 4.31, 6.3, 6.5, 6.7, 7.55, 9.17, 11.24, 13.9, 13.52)
#Recibir el don del Espíritu Santo (2.38, 8.15, 8.17, 8.19, 10.47, 19.2)
#El Espíritu derramado (2.17, 2.33, 10.45)
#El Espíritu viene sobre (1.8, 19.6)
#El Espíritu cae sobre (8.16, 10.44, 11.15)
#Dar el Espíritu Santo (5.32, 15.8)
#Ungido con el Espíritu Santo (10.38)
*Puede ser que Onésimo huyó de la casa hasta la ciudad de donde Pablo escribe, o puede ser que fue un mayordomo enviado a hacer un negocio en esa ciudad, pero gastó todo su dinero o decidió no volver a su amo.
*Pablo menciona posibles déudas en vv. 18-19. Puede ser que Onésimo robó dinero, o puede ser que Onésimo gastó más dinero de lo que debiera en un viaje de negocios para su amo, o puede ser que Pablo se refiere al dinero que se pierde cuando un esclavo no está presente para hacer su trabajo.
*Puede ser que Onésimo fue preso y por eso conoció a Pablo. O puede ser que Onésimo se acordó de la amistad entre Pablo y Filemón, y buscó a Pablo en la cárcel para pedir su ayuda con su amo.
<img src="http://www.giffmex.org/recursosgiffmexfiles/problemsrev.jpg">
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|13.10b|¡En esto consisten la perseverancia y la fidelidad de los santos!|
|13.18|En esto consiste la sabiduría: el que tenga entendimiento, calcule el número de la bestia, pues es número de un ser humano: seiscientos sesenta y seis.|
|14.12|¡En esto consiste la perseverancia de los santos, los cuales obedecen los mandamientos de Dios y se mantienen fieles a Jesús!|
|17.9|¡En esto consisten el entendimiento y la sabiduría! Las siete cabezas son siete colinas sobre las que está sentada esa mujer.|
,,Texto: NVI,,
*Estos son los versículos de Apocalipsis que hablan del culto a la bestia y su marca. Estos versículos muestran la influencia del culto imperial sobre el libro: Apocalipsis 13.4, 13.14-17, 14.9, 15.2, 16.2, 19.20, 20.4.
*El culto a la ciudad de Roma como diosa empezó temprano en Asia. Empezó en el segundo siglo antes de Cristo, en 125 A.C. en Esmirna, y en 29 A.C. en Pérgamo (Thielman). Hay monedas que muestran a la diosa Roma "reclinándose sobre las siete colinas donde Roma fue construida." (Koester).
*Julio César aceptó el culto a si mismo. Augusto fue cuidadoso dentro de Roma, peron en las provincias aceptaba que dedicaran templos al culto de él. Calígula exigía homenaje a sus estatuas (Mounce).
*Por siglos se creía que el emperador Domiciano insistía ser llamado "nuestro Señor y Dios" (dominus et deus). Pero ahor sabemos que esto fue una acusación contra él de parte de personas escribiendo después de su reino, personas con fuertes motivos políticos para atacarlo. Leonard Thompson investigó las acusaciones contra Domiciano y descubri+o un reporte que dice que "cuando Domiciando fue aclamado Dominus en una de sus fiestas de Saturnalia, el prohibió que lo aclamaran de esta manera (Statius Silvae 1.6, 81–84). No hay referencias a Domiciano como dominus et deus en las inscripciones, monedas o medallones del tiempo de Domiciano. (Aune)
*Todas las siete ciudades de Apocalipsis 2-3 tenían "altares al emperador y un sistema de sacerdocios imperiales" (Barr), y por lo menos tres de estas ciudades tenían templos imperiales en ese tiempo:
**Augusto ordenó la construcción en Pérgamo en honor a Roma y a su padre Julio César, en 29 A.C.
**Tiberio ordenó la construcción de un templo imperial en los años 20 D.C. en Esmirna. Este templo fue el centro del culto imperial de toda la provincia.
**Hubo dos o tres templos imperiales en Éfeso, incluyendo uno que Domiciano ordenó ser construido.
*No fue el imperio mismo que presionaba a las personas alabar al emperador. Fueron las ciudades en Asia que presionaban. Las ciudades del imperio competían entre sí para recibir favores de Roma. Por esta razón hubo fuerte presión demostrar la lealtad de la ciudad al emperador, y el culto imperial era una manera importante de mostrar tal lealtad.
*No debemos imaginar que las autoridades locales obligaban directamente a toda persona que rinda culto al emperador y otros dioses. En realidad, tal participación fue una parte normal de eventos políticos y cívicos, de reuniones de sindicatos profesionales y asociaciones de comercio, y otros eventos cívicos. Sería notable a todos los presentes si alguien no participara. La mayoría de la presión era la presión de conformarse a la mayoría, porque retirarse tendría adversos efectos sobre el trabajo, el prestigio, las amistades, y los contactos comerciales de uno. Y siempre había el riesgo de provocar una protesta a nivel local, que atraería la atención de las autoridades locales y terminaría en consecuencias legales.
*"[El culto imperial] involucraba templos provinciales y municipales, estatuas, altares (tanto privados como públicos), y ritos al emperador en los templos de otros dioses. Actividades incluían eventos como festivales, desfiles, conciertos, juegos deportivos, espectáculos de gladiadores, sacrificios, y ritos cívicos y del hogar." "Además, hubo fuentes, baños, pórticos, y estatuas dedicadas al emperador a través de los espacios tanto privados como públicos. El culto imperial era un hecho pervasivo en la vida del público de Juan." (Barr)
*La presión de adorar al emperador era tan fuerte que hasta los Judíos ofrecían sacrificios a Dios dos veces al día en el templo en Jerusalén por el bienestar del emperador. (Thielman, 686)
*Según Kenneth Cukrowski, las oraciones no eran parte del culto imperial, pero los himnos, imágenes y títulos honorarios sí. Dice que hubo animales sacrificados a otros dioses en nombre de los emperadores pasados y presentes, pero la evidencia no es clara si ofrecieron sacrificios a los emperadores mismos.
,,Fuentes: David E. Aune, Word Biblical Commentary, Vol. 52: Revelation 1-5. (Waco, TX: Word, 1997), David L. Barr, “John’s ironic empire” in Interpretation 63 no 1 Ja 2009, pp. 20-30, Kenneth L. Cukrowski, “The influence of the emperor cult on the book of Revelation”, in Restoration Quarterly 45 no 1-2 2003, p. 51-64; Craig R. Koester, “Revelation’s visionary challenge to ordinary empire”, in Interpretation 63 no 1 JA 2009, 5-18; Robert H. Mounce, New International Commentary on the New Testament: The Book of Revelation, Revised Edition. (Grand Rapids: Wm. B. Eerdmans, 1998), Frank Thielman, Teología del Nuevo Testamento. (Miami: Vida, 2007),,
Por lo general los expertos sobre el libro de Apocalipsis se dividen entre los que piensan que Juan escribió durante o inmediatamente después del tiempo del emperador Nerón (quien reinó de 54 a 68 D.C.), y los que piensan que Juan escribió durante el tiempo del emperador Domiciano. Lo que sigue es una lista de factores que hay que toman en cuenta:
*''El testimonio de los padres de la iglesia antigua acerca del libro.'' Ireneo es el más específico, y dice que el libro fue escrito alrededor del fin del reinado de Domiciano. Pero Ireneo podría haberse equivocado.
*''El desarrollo del culto imperial a Roma, aludido en el libro.'' Este factor es el menos útil, porque el culto imperial existía en Asia desde el tiempo de Augusto, décadas antes del nacimiento de Jesús. Había templos en Pérgamo y Esmirna dedicados al culto del imperio romano en 29 A.C. y 26 A.C., respectivamente.
*''Evidencia por y contra una persecución a nivel global en el tiempo de Domiciano.'' Hace años, fue considerado un hecho que Domiciano se declaró Dominus et Deus (Señor y Dios), que fue un tirano terrible, y que persiguió a los Cristianos severamente. Ahora, en cambio, los eruditos han notado que la evidencia para una persecución general en el tiempo de Domiciano es escasa. Además, el retrato negativo del reinado de Domiciano fue desarrollado por escritores después de él, escritores con fuertes motivos políticos para criticar a Domiciano y alabar a su sucesor Trajano. Así que la inclinación de los expertos ha cambiado en cuanto a la persecución de Domiciano. Si Domiciano no persiguió a la iglesia, algunos eruditos dicen, debemos dirigir nuestra atención al reinado de Nerón para encontrar el contexto de persecución que corresponde a este libro.
*''La evidencia pro y contra para la aparición del "mito de Nerón redivivus" en Apocalipsis 13.'' Nerón se suicidó en 68 D.C., y no hubo entierro público para él. Un mito empezó a circularse al efecto de que Nerón no había muerto, y que regresaría para reconquistar a Roma. Con el pasar de los años, la gente empezó a hablar de una resurrección de Nerón. Hubo tres personas que alegaban ser Nerón entre 69-89 D.C. Aune menciona que el último de estos casi causó una invasión de Roma por parte de Partos. La relevancia de todo esto para Apocalipsis es que en capítulos 13 y 17 una cabeza de la primera bestia es un rey que muere, vuelve a vivir, y se apodera del imperio. Si esta es una referencia al mito de Nerón redivivus, entonces una fecha temprana para Apocalipsis es dudable, porque este mito necesitaba tiempo para desarrollarse y circularse hasta Asia. Por el otro lado, dicen algunos, si ya hubo alguien en 69 D.C. que alegaba ser Nerón, y cuyo cuerpo, después de su ejecución por Roma, fue expuesto publicamente en Éfeso (el lugar de una de las iglesias de Apocalipsis), una fecha temprana para Apocalipsis es una distinta posibilidad.
*''Los siete reyes en Apocalipsis 17.10-11.'' Según Juan, cinco reyes habían caído, uno era, y el séptimo, cuyo reino sería corto, no había llegado todavía. Después habría un octavo rey que "perteneces a los siete y se va a su destrucción". Si asumimos que por 'reyes' Juan quiere decir 'emperadores romanos', debe ser posible comparar la secuencia de Juan con la lista de emperadores romanos, y llegar al emperador que "es" cuando Juan escribe. Pero hay algunas complicaciones:
**No es claro donde debemos empezar a contar reyes: ¿con Julio César, el primero emperador, o con César Augusto? ¿O con Gayo Calígula, el primer emperador después de la crucifixión y resurrección de Jesús?
**No es claro si debemos incluir a los tres emperadores que reinaron brevemente y en rápida sucesión durante la guerra civil de 68-69 D.C. (Galba, Otón y Vitelio).
**Cuando combinamos los dos puntos anteriores llegamos a un gran número de diferentes posibilidades.
*''Referencias en Apocalipsis 11 al templo en Jerusalén.'' Algunos eruditos dicen que los detalles en Apocalipsis 11.1-2, 11.8 y 11.13 son evidencia que Jerusalén todavía no había sido destruida y que ya estaba bajo sitio por los Romanos cuando Apocalipsis fue escrito. Preguntas claves: ¿Escribió Juan literalmente en capítulo 11, o simbólicamente? ¿La mención en Apocalipsis 11 de un terremoto que destruye Jerusalén representa un error de parte de Juan acerca de la forma en que la ciudad sería destruida?
*''Referencias en Apocalipsis a Roma como 'Babilonia'.'' Apocalipsis se refiere a Roma como 'Bablionia' en 14.6, 16.19, 17.5, 18.2, 18.10, 18.11. La teoría de algunos es que Roma llegó a llamarse 'Babilonia' después de la destrucción de Jerusalén en 70 D.C., porque Roma, como Babilonia, destruyó la ciudad de Jerusalén. Roma se menciona en otras obras apocalípticas, pero todos ellos fueron escritas después de 70 D.C. Según esta teoría, Apocalipsis no pudo haber escrito antes de 70 D.C. Sin embargo, otros escritores mencionan 1 Pedro 5.15, que también usa Babilonia para referirse a Roma. Si aceptamos a Pedro como el autor de 1 Pedro, el libro fue escrito antes del martirio de Pedro en el tiempo de Nerón - varios años antes de la destrucción de Jerusalén. Así que este factor no es necesariamente persuasivo.
*''La destrucción de la ciudad de Laodicea por un temblor en 60-61 D.C.'' La ciudad fue totalmente destruida en esa fecha. Pero Apocalipsis menciona que los Laodiceos son prósperos. Esto podría afectar la fecha de composición del libro: ¿Es posible que en 68-69 D.C. la ciudad ya se había recuperado lo suficiente para descubrirse como rico y próspero?
*''Evidencia en cuanto a la fundación de la iglesia en Esmirna.'' Policarpo, escribiendo en 155 D.C., dice que cuando Pablo escribió su carta a los Filipenses, los de Esmirna todavía no habían conocido al Señor. Esto significa que si creemos a Policarpo, la iglesia de Esmirna no fue fundada antes de la composición de Filipenses. La fecha de Filipenses es entre 53-58 D.C. Es posible que la iglesia no llegó a formarse hasta los años 60, y esto podría ser evidencia en contra de una fecha temprana para Apocalipsis: Juan estaría escribiendo a una iglesia que aún no existía.
*''Ciertos factores acerca de Apocalipsis que requererían tiempo para desarrollarse.'' Capítulos 2 y 3 mencionan el declive espiritual de las iglesias en Éfeso (que había perdido su primer amor), Sardis (muerta) y Laodicea (tibia). Estos capítulos también mencionan el surgimiento de sectas como los Nicolaítas. La pregunta clave es, ¿cuántos años necesitamos postular para permitir el desarrollo de estos factores?
,,Fuentes: Varias, con reconocimiento especial para el tratamiento especial de David Aune en su comentario.,,
Apocalipsis 12 ''anima a los creyentes perseguidos'' con los siguientes conceptos:
*El pueblo de Dios al que ellos pertenecen es glorioso (1).
*El diablo atacó a Jesucristo por miedo - el diablo se cree la verdadera autoridad sobre el mundo (tiene diez coronas sobre siete cabezas, 3) y como Herodes, el diablo se siente amenazado por la verdadera autoridad de Cristo (5).
*Dios protege a su pueblo de diversas maneras (5, 6, 14, 16).
*Dios tiene un lugar preparado donde cuida a su pueblo (6, 14).
*El diablo es un enemigo ya derrotado (7-10, 12). Las fuerzas ángelicas son más fuertes que las fuerzas satánicas (8).
*El mundo que los persigue ha sido engañado por el diablo (9).
*El testimonio de los creyentes es más poderoso que las acusaciones del diablo (10-11)
*El martirio no es una derrota, sino una victoria sobre el diablo - resistir al diablo hasta la muerte. Su muerte es una imitación del Cordero que derramó su sangre (11).
*El tiempo que el diablo tiene para perseguir es limitado. Las acciones del diablo son limitadas y restringidas por la soberanía de Dios (12).
*El diablo persigue a los Cristianos porque está resentido - sus intentos malignos siempre son frustrados por Dios (13, 17).
#Palabras claves del Evangelio que no se encuentran en las epístolas: cruz, crucificar, discípulo, gloria, glorificar, cielo, ley, Señor, buscar, señal.
#En el Evangelio, logos es personal y se refiere a Jesús, en las epístolas logos es impersonal y se refieren al evangelio.
#En el Evangelio, el Espíritu es el paracletos (abogado, consolador), en las epístolas, Jesús es el paracletos. Pero: Juan dice que el Espiritu es otro consolador, implicando que Jesús es el primero.
#En el Evangelio Jesús es la luz, en las epístolas Dios es la luz.
#En el Evangelio la vida eterna y los postreros días están presentes, pero en las epístolas estas cosas vienen en el futuro.
##Pero: En 1 Juan 5.11-13, están presentes.
##En Juan 5.28-29, 6.39-40, 6.44, 6.54, 11.24-26, 12.48, 14.3 estas cosas están en el futuro.
#La primera carta habla de propiciación, un término que no aparece en el Evangelio.
,,Stott, 24-26, Harrison,,
Dios el Padre se menciona en Judas 1, 15, 21, 24-25:
*Ama a los creyentes y es misericordioso (Judas 1, 21)
*Juzgará a los pecadores impíos (Judas 15)
*Es poderoso (Judas 24)
*Guarda a los creyentes para presentarlos delante de él (Judas 24)
*Es el único Dios (Judas 25)
*Es sabio (Judas 25)
*Es Salvador (Judas 25)
*Tiene gloria, majestad, dominio, y autoridad (25)
*Algunos dicen que 1 Pedro es el libro más teológico del Nuevo Testamento, si comparamos referencias a Dios con el tamaño de la carta.
*En 1 Pedro vemos muchas actividades de Dios y muchos de sus atributos.
!!Títulos para Dios y descripciones de él
*Dios Padre (1.1)
*El Dios vivo y verdadero (en contraste con los ídolos, que son dioses muertos y falsos) (1.9)
*Dios es fiel (5.24)
*El Dios de paz (5.23)
!!Actividades de Dios
*Dios da gracia y paz (1.1, 5.23)
*Dios ecoge / elige a los Cristianos y nos llama a su reino y su gloria (1.4, 2.12, 5.24)
*Dios ama a los Cristianos (1.4)
*Dios examina los corazones (2.4)
*Dios destina a los Cristianos para las pruebas (3.3)
*Dios puede abrir caminos para que sus seguidores pueden visitarse (3.11)
*Dios desea cierto estilo de vida de sus seguidores (4.3-7, 5.16-18)
*Dios enseña a los Cristianos (4.9)
*Dios designó a los Cristianos para que reciban la salvación, no la ira (5.9)
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!¿Los Evangelios hablan de Dios, o solo se enfocan en Jesús?
En verdad, los cuatro Evangelios, y todos los libros del Nuevo Testamento, son teo-céntricos, saturados de referencias de Dios. Pero hay tanto enfoque en Jesús que muchas veces perdemos la vista en Dios, porque estudiamos otros temas.
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!¿Cuáles son los nombres más comunes para Dios en los Evangelios?
*La palabra ''Dios'' (θεὸς) se usa 48 veces en Marcos, 51 veces en Mateo, 122 veces en Lucas, y 73 veces en Juan.
*La palabra ''Señor'' (κύριος) se varias veces para referirse a Dios.
**La palabra Señor para Dios el Padre ocurre 9 veces en Marcos, 18 veces en Mateo, 37 veces en Lucas, y 5 veces en Juan.
**Es la palabra griega que la Septuaginta usó para Jehová, el mero nombre de Dios.
**Se usa también para referirse a Jesús.
*La palabra ''Padre'' (πατρὸς) es la tercera palabra más común para referirse a Dios.
**Solo aparece en las palabras de Jesús, con la excepción de cuatro versículos: Juan 1.14, 1.18, 8.41, y 14.8
**Aparece un total de 4 veces en Marcos, 44 veces en Mateo, 15 veces en Lucas, y 109 veces en Juan.
***Comparando las estadísticas arriba para “Dios”, “Señor” y “Padre”, es evidente que “Padre” es el título preferido por Juan.
***Es interesante notar que en los Sinópticos, Jesús nunca se refiere a Dios como Padre cuando habla con los líderes religiosos. Solo usa Padre cuanod ora, o cuando habla con sus discípulos y las multitudes
***Lo más impresionante es que Jesús invita a sus discípulos a usar este título para Dios. Los seguidores tienen una relación íntima con Dios. Ellos son la verdadera familia de Dios
****Ejemplos: Mt 5.16, 5.45, 5.48, 6.1-9, 6.18, 7.11, 13.43, Lc 6.36, Jn 20.17
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!¿Qué otras formas se usan en los Evangelios para referirse a Dios?
*En Mc 11.30 / Mt 21.35 / Lc 20.4 se usa la frase “del cielo” como una forma discreta para hablar de Dios
*Encontramos la frase “El Bendito” en Mc 14.61, Mt 26..63
*Vemos la frase “El Poder” en Mc 14.64 / Mt 26.64 / Lc 22.69
*Vemos la frase “El altísimo” en Lucas 1.32, 1.35, 1.76, 6.35
*La palabra δει̂ (“es necesario”) varias veces expresa algo que es necesario porque Dios lo ordena (p. ej., Mc 8.31, 9.11, 13.7, 13.10). Su uso es más notable en Lucas (2.49, 4.43, 9.22, 13.33, 17.25, 21.9, 22.37, 24.7, 24.26, 24.44)
*Varias veces se emplea el “pasivo divino” – usando la forma pasiva de un verbo sin el sujeto, pero el sujeto implícito es Dios. Es común porque los Judíos trataban de no usar el nombre de Dios mucho, para no violar el tercer mandamiento. Ejemplos: Mc 3.28, Mt 7.1-2, 7
*A veces se refiere a Dios como una voz del cielo o de las nubes, como en Mc 1.11 / Mt 3.17 / Lc 3.22, Mc 9.7 / Mt 17.5 / Lc 9.35
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!¿Aparte de las enseñanzas de Jesús, como vemos a Dios en los Evangelios?
*Todo lo que sucede en los Evangelios es la realización de los propósitos de Dios
*Cuando vemos ángeles en los Evangelios, es porque Dios los ha enviado
*Dios envió a Juan el bautizador (Jn 1.6, Mc 11.27-33)
*La autoridad de Jesús viene de él
**Dios es el Padre de Jesús, y Jesús entiende su propia misión como un acto de obediencia de un hijo a su Padre
***“Mi Padre” – evidencia de una relación única con Dios
****Mt 15.13, 16.17, 18.10, 18.19, 18.35, 20.23, 25.34, 26.29, 26.53
****Lc 2.49, 22.29, 24.49
****Mc 14.36 / Mt 26.39, 42 / Lc 22.42
****Jn 5.17, 6.32, 8.19, 8.38, 8.49, 8.54, 10.18, 10.29, 10.37, 14.7, 14.20-23, 15.1, 15.8, 15.15, 15.23-24, 20.17
**Jesús fue enviado por su Padre y viene de él (p. ej. Jn 5:43; 6:57; 8:18; 9:33)
**Dios le da el poder de hacer milagros y echar fuera los demonios. Estas actividades son la evidencia que el reino de Dios viene
**La voz de Dios habla en el bautismo y la transfiguración de Jesús. En la muerte de Jesús, el velo del templo se rasgó (Mc 15.38 / Mt 27.51 / Lc 23.45). Los Evangelios usan el pasivo divino para indicar que fue Dios quien lo hizo.
**Dios ha dado todas las cosas a Jesús (Mt 11.27, 28.18)
**En Juan, el Padre da testimonio de Jesús
**Los milagros de Jesús son obras que Dios usa para mostrar su aprobación de Jesús (p. ej. Jn 5.36)
**Jesús glorifica a Dios, y Dios lo glorificará a él (Jn 5:19; 6:37–40; 8:28–29, 38, 42, 49–50, 54; 10:25, 29–30, 37–38, 13.31-32, 17.1, 17.4-5)
**Jesús provee el único acceso a Dios (Jn 14.6), y hace visible al Dios invisible (Jn 1:18; 14:6–9).
**No se puede honrar a Dios sin honrar al Hijo (Jn 3:35–36; 5:22–23; 6:28–29)
**Jesús ascenderá a su Padre (Jn 13:1–3; 14:28)
*Los demonios confiesan que Jesús es el “Santo de Dios” (Mc 1.24 / Lc 4.34), y el “Hijo de Dios” (Mc 3.11 / Lc 4.41, Mc. 5.7 / Mt 8.29 / Lc 8.28)
*Los que se oponen a Jesús han sido cegados a los propósitos y el poder de Dios (Mc 12.24 / Mt 22.29)
*Las personas glorifican a Dios, especialmente en Lucas (2:14, 20; 5:25–26; 7:16; 13:13; 17:15; 18:43)
-----
!¿Qué nos dice Jesús acerca de Dios?
*Algunos atributos de Dios:
**Dios ha existido desde el principio, y nadie lo ha visto (Jn 1.1, 1.18, 17.3)
**Dios es veraz (Jn 3.33)
**Dios es espíritu (Jn 4.24)
**Dios es perfecto (Mt 5.48)
**Dios trabaja (Jn 5.17)
**Solo Dios sabe el día y la hora de la segunda venida (Mt 24.36 / Mc 13.32)
**Tiene poder para convertir piedras en personas (Mt 3.9), y podría haber salvado a Jesús de la cruz (Mt 27.43)
**Sabe los corazones (Lc 16.15)
*Dios es soberano
**Dios es rey: El grano del mensaje de Jesús es el reino de Dios (Mc 1.14-15, v.t. todas las parábolas del reino en Mt 13 / Mc 4. (V. t. “el evangelio de Dios” en Mc 1.14)
**Se revela a quien desea, se oculta de quien desea (Mt 11.25-26)
**Es el Creador, e instituyó el matrimonio (Mt 19.4-6)
**Dios levantará a los muertos y juzgará al mundo, echando al fuego a los que no se arrepientan (Mc 12.18-27, Mt 7.1-2, 7.19, 8.12, 10.15, 10.28, 11.20-24, 22.11-14, Lc 3.9, 10.13-15, 13.25-30, Jn 5:21–22, 26–29, etc)
*Dios es el que inicia y lleva a cabo la salvación
**Las personas solo pueden venir a Dios si Dios los llama (Jn 6:65)
**Dios da el rebaño a Jesús y preserva el rebaño en su poderosa mano (10.29)
*Dios es un Dios de amor y provisión
**Quiere dar buenas cosas a los que le piden (Mt 7.7-11 / Lc 11.9-13)
**Dios da sol y lluvia a todos sin excepción (Mt 5.45)
**Dios perdona a los pecadores arrepentidos (Mc 2.7), desea que todos se arrepienten (las parábolas en Lc 15)
**Dios da recompensas, escucha oraciones hechas en secreto, y sabe lo que necesitamos (Mt 6.1-8)
**Dios preserva a los suyos hasta el día final (Jn 17.11, 17.15)
**Dios es misericordioso (Lc 6.36)
**Dios tiene un amor inenso para los suyos, y busca a los perdidos (Mt 18.10-14)
**Dios provee para las aves y las hierbas, y proveerá para nosotros también (Mt 6.25-34 / Lc 12.22-32)
*Dios es nuestro Padre (véase arriba)
**Los que son de la verdadera familia de Jesús son los que hacen la voluntad de su Padre (Mc 3.35 / Mt 12.50 / Lc 8.21)
*Dios exige y merece nuestra lealtad
**Dios merece nuestra lealtad suprema (Mc 12.13-17)
**Nuestro amor para Dios es la base para cualquier otro deber que tenemos (Mc 12.28-34)
**Debemos poner a Dios sobre las riquezas. Es nuestro único amo (Mt 6.24)
**Es necesario santificar el nombre de Dios (Mt 6.9)
**Debemos ser ricos para Dios (Lc 12.21)
**Debemos dar gloria a Dios (Jn 9.24, 21.19) en vez de buscar ser glorificados por otros (Jn 5.44, 12.43)
**Las personas puras verán a Dios (Mt 5.8)
**No debemos probar a Dios (Mt. 4.7)
-----
*Dios es “el Padre” (1.2, 1.3, 2.1, 2.13, 2.15, 2.16, 2.22, 2.23, 2.24, 3.1, 4.14, 5.1)
*Dios es luz (1.5)
*Dios es justo y fiel (1.9)
*Es el que es verdadero (5.20 - ¿o se refiere a Jesús?)
*Es el santo, y unge a los creyentes (2.20, 2.27 - ¿o se refiere al Espíritu Santo?)
*Es el que estuvo desde el principio (2.13, 2.14 - ¿o se refiere a Jesús?)
*Sabe todo (3.20)
*Es más grande que nuestros corazones: 3.20
*El que está en los creyentes es mayor que el que está en el mundo (4.4)
*Nadie lo ha visto jamás (4.12, 4.20)
*Dios es amor (4.8, 4.15), es la fuente de amor (3.17, 4.7), nos ama (4.9, 4.10, 4.11, 4.15, 4.18) - ha derramado su amor sobre nosotros (3.1)
*Prometió la vida eterna: 2.25, y lo da por medio de su Hijo: 5.11.
*Envió a su Hijo (4.9, 4.10, 4.14)
*Da su Espíritu a los creyentes (3.24, 4.13)
*Tiene una voluntad, y los que le piden según su voluntad reciben lo que piden de él (5.14)
*Tiene una “semilla” que permanece en los creyentes: 3.9.
*Dios como creador de los cielos y la tierra (3.5), y el papel del agua en la creación.
*La “palabra” de Dios formó la creación, y la misma palabra preserva la creación para el día de destrucción (3.5, 7).
*La paciencia y misericordia de Dios, y su distinto concepto del tiempo desde la eternidad (3.8-9)
*Es Creador: 1.2, 2.10, 3.4, por su palabra: 11.3
*Conoce todo: 4.13
*Dios es Padre
**Y disciplina a sus hijos en amor: 12.7
*Habló por los profetas y sigue hablando por su Hijo: 1.1-2
*Habla por las Escrituras: 1.3, etc
*Es la fuente de paz: 13.20
*Elige a los sacerdotes: 5.4-6
*Confirmó el evangelio con señales milagrosas: 2.3-4
*Servir a Dios es el propósito del hombre: 9.14
*Resucitó a Jesús: 13.20
*Es el Juez de todos: 4.12, 10.31,12.23, 13.4
*Por su gracia Cristo murió
*Es Padre: 1.27, 3.9
*Dador de la ley: 4.12
*Dador de dádivas: 1.17
*Juez: 2.12-13, 4.12, 5.9
*Es uno, 2.19; generoso, 1.5; celoso, 4.5; se opone a los orgullosos, 4.6; misericordioso, 4.6, 5.11.
El contenido de esta sección es un resumen del libro //Los cinco lenguajes de la disculpa//, por Chapman, Gary, y Jennifer Thomas (Carol Stream, IL: Tyndale, 2006). Dudo seriamente que haya mejor libro acerca de las disculpas que este. Recomiendo que todo Cristiano compre y lea este libro tan útil que me ha ayudado mucho. Lo que sigue es una modesta destilación de los puntos principales del libro. Link al libro en amazon.com: [[Los cinco lenguajes de la disculpa|http://www.amazon.com/Cinco-Lenguajes-Disculpa-Spanish-Edition/dp/141431289X]]. No se olviden ver el otro lado de la moneda, [[Perdonar]].
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!!Nuestra resistencia a la obligación de disculparnos
Hay muchos factores por los cuales resistimos pedir perdón de otras personas:
*La persona con orgullo o con falta de amor resiste la necesidad de humillarse ante la otra persona
*La persona con baja autoestima o timidez tiene miedo de ser rechazado
*La persona con flojera no quiere hacer el esfuerzo emocional de ir y pedir perdón
*Muchas personas no saben hacerlo bien
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!!Por qué los Cristianos deben ser buenos para disculparse
Los Cristianos deben ser especialmente aptos para pedir perdón, por varias razones:
*Su conversión fue en base a la confesión de sus pecados y la salvación por la gracia y la misericordia de Dios
*La vida devocional del Cristiano incluye la confesión de los pecados de manera regular
*El Cristianismo enfatiza la cualidad de humildad, un requisito para pedir el perdón
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!!Momentos cuando "lo siento" es inapropiado
Aunque pedir perdón por nuestras ofensas es sumamente importante, hay formas en que algunas personas piden perdón cuando no deben hacerlo:
*Algunos dicen "lo siento" cuando no lo sienten
*Algunos dicen "lo siento" en lugar de cambiar su forma de ser
*Algunos dicen "lo siento" cuando no es su culpa, porque tienen una baja autoestima
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!!Cinco formas de disculparse
Chapman y Thomas distinguen cinco formas de disculparse:
|brownaltrows|k
|!Forma de disculparse|!Típicas expresiones|
|Expresar nuestro arrepentimiento|"Lo siento"|
|Aceptar nuestra responsabilidad|"Me equivoqué" "Fue mi culpa"|
|Intentar restituir|"¿Qué puedo hacer para arreglarlo?"|
|Arrepentirse genuinamente|"Intentaré no volver a hacerlo"|
|Pedir perdón|"¿Me perdonas, por favor?"|
Chapman y Thomas dicen que cada persona tiene su propio lenguaje de la disculpa: la manera en que se disculpa a si mismo, y la forma en que le gusta escuchar las disculpas de otros. Ellos dicen que muchas veces la disculpa no se comunica claramente, porque el ofensor se disculpa en su lenguaje, mientras la víctima espera una disculpa que enfatiza otro lenguaje. Ellos recomiendan que conozcamos el "lenguaje preferido" de nuestros seres queridos, para usar ese lenguaje cuando nos disculpamos con ellos.
,,Chapman, Gary, y Jennifer Thomas, Los cinco lenguajes de la disculpa. (Carol Stream, IL: Tyndale, 2006),,
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!!Algunos textos bíblicos acerca de pedir el perdón de otros
*Mateo 5.23-26: Debemos reconciliarnos con los que hemos ofendido como prerrequisito a un culto auténtico a Dios
*Lucas 19.8-10: Zaqueo mostró su arrepentimiento haciendo restitución a los que él había defraudado
*Santiago 5.16: Una exhortación a que confesemos nuestras ofensas
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!!Más información acerca de "expresar nuestro arrepentimiento"
Este tipo de disculpa demuestra que podemos ver el problema desde la perspectiva de la otra persona.
''Ejemplos de expresar el arrepentimiento''
*Sé que mis palabras te lastimaron. Lo siento mucho.
*Yo debería de haber tenido más consideración / cuidado.
*Nunca quise lastimarte, pero veo que lo hice. Lo que hice me hace sentir horrible.
''Consejos acerca de la expresión de nuestro arrepentimiento''
*Es importante expresar específicamente la cosa por la cual estás arrepentido. Decir “Siento haberte lastimado con mi broma” es más eficaz que un sencillo "Lo siento."
*Es importante no usar tu disculpa para manipular a la persona. No es justo ser exigente con la víctima, diciendo cosas como, "Ya me disculpé, así que tienes que perdonarme", o "Ya me disculpé, así que tú debes disculparte conmigo también."
*Es importante evitar la palabra “Pero” cuando nos disculpamos. Mejor es aceptar nuestra responsabilidad sin excusar o justificarnos, diciendo cosas como:
**Lo siento - PERO - fue tu culpa
**Lo siento - PERO - si tú no hubieras hecho x...
**Lo siento - PERO - estuve enojado, etc...
**Lo siento - PERO - tienes que entenderlo desde mi punto de vista…
,,Chapman, Gary, y Jennifer Thomas, Los cinco lenguajes de la disculpa. (Carol Stream, IL: Tyndale, 2006),,
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!!Más información acerca de "aceptar la responsabilidad"
Es fácil poner excusas y justificaciones por lo que hacemos:
*Mi día fue horrible
*Estuve de apuros
*Estuve distraído
*Tú me provocaste
*Tú lo merecías
No negamos que estos factores afectan nuestras emociones en todo momento. Pero seguimos siendo responsables de nuestras acciones, reacciones, y palabras. Tenemos el derecho de sentir como nos sentimos: enojado, presionado, triste, cansado, etc. Pero //nunca// tenemos el derecho de lastimar a otros con nuestras palabras o nuestro comportamiento.
''Ejemplos de aceptar nuestra responsabilidad''
*La culpa fue mía.
*No hay excusa por lo que hice.
*Si sólo hubiera pensado antes de actuar.
*Lo que dije fue irresponsable.
,,Chapman, Gary, y Jennifer Thomas, Los cinco lenguajes de la disculpa. (Carol Stream, IL: Tyndale, 2006),,
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!!Más información acerca de "intentar hacer restitución"
Este tipo de disculpa es importante cuando hubo consecuencias dañinas o una pérdida por causa de nuestra ofensa:
*Consecuencias financieras
*Daño físico
*Relaciones dañadas
*Reputacíones dañadas
*Confianza perdida
''Ejemplos de expresar nuestro deseo de hacer restitución''
*¿Qué puedo hacer para mostrarte que te quiero?
*¿Hay algo que puedo hacer para reparar el daño?
*¿Te ayudaría si yo hiciera X?
*¿Qué considerarías una restitución apropiada?
,,Chapman, Gary, y Jennifer Thomas, Los cinco lenguajes de la disculpa. (Carol Stream, IL: Tyndale, 2006),,
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!!Más información acerca de "arrepentirse genuinamente"
A veces se cansa de escuchar “Lo siento”. Queremos que la persona cambie su conducta y sus actitudes. El cambio muchas veces toma tiempo. Pero es importante que la víctima escuche que la persona quiere hacer el intento de empezar a cambiarse.
''Ejemplos de expresar el desero de arrepentirse de verdad''
*Quiero cambiar de verdad
*¿Qué puedo hacer para evitar que esto suceda de nuevo?
*Sé que no seré perfecto, pero quiero hacer el intento
*Me gustaría que me ayudes a cambiar esto acerca de mí
Sin embargo, es importante no decir estas cosas sin formular un plan para cambiarnos. Sin un plan con pasos concretos, las buenas intenciones no se realizarán. Y por un lado nosotros no habremos cambiado, y por otro lado la víctima puede concluir que nuestras palabras eran una mentira.
,,Chapman, Gary, y Jennifer Thomas, Los cinco lenguajes de la disculpa. (Carol Stream, IL: Tyndale, 2006),,
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!!Más información acerca de "pedir perdón"
*Este tipo de disculpa demuestra que valoramos nuestra relación con la persona que ofendimos.
*Este paso requiere pasar la batuta a la otra persona. Les damos la decisión y el poder para perdonarnos o no.
''Ejemplos de pedir perdón''
*Quiero pedir tu perdón
*Cuando estés listo, espero que me puedas perdonar
El perdón es dificil para la victima. Así que es de pedirlo y tener paciencia, no de exigirlo. Si valoramos a la persona, y si reconocemos la gravedad de lo que hicimos, no presionaremos a la víctima a que nos perdone de inmediato.
,,Chapman, Gary, y Jennifer Thomas, Los cinco lenguajes de la disculpa. (Carol Stream, IL: Tyndale, 2006),,
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!!Los beneficios personales de disculparnos
Llegamos a ser personas
*responsables
*humildes
*atentos / considerados
*vulnerables
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|1.19-20|Por esto, mis amados hermanos, todo hombre sea pronto para oír, tardo para hablar, tardo para airarse; porque la ira del hombre no obra la justicia de Dios.|
|3.9|Con ella bendecimos al Dios y Padre, y con ella maldecimos a los hombres, que están hechos a la semejanza de Dios.|
|3.14-18|Pero si tenéis celos amargos y contención en vuestro corazón, no os jactéis, ni mintáis contra la verdad; porque esta sabiduría no es la que desciende de lo alto, sino terrenal, animal, diabólica. Porque donde hay celos y contención, allí hay perturbación y toda obra perversa. Pero la sabiduría que es de lo alto es primeramente pura, después pacífica, amable, benigna, llena de misericordia y de buenos frutos, sin incertidumbre ni hipocresía. Y el fruto de justicia se siembra en paz para aquellos que hacen la paz.|
|4.1-2|¿De dónde vienen las guerras y los pleitos entre vosotros? ¿No es de vuestras pasiones, las cuales combaten en vuestros miembros? Codiciáis, y no tenéis; matáis y ardéis de envidia, y no podéis alcanzar; combatís y lucháis, pero no tenéis lo que deseáis, porque no pedís.|
|4.11|Hermanos, no murmuréis los unos de los otros. El que murmura del hermano y juzga a su hermano, murmura de la ley y juzga a la ley; pero si tú juzgas a la ley, no eres hacedor de la ley, sino juez.|
|5.9|Hermanos, no os quejéis unos contra otros, para que no seáis condenados; he aquí, el juez está delante de la puerta.|
,,Fuente: Sílabo de Dr. Dean Deppe, Calvin Theological Seminary, Grand Rapids, MI,,
*En Apocalipsis 2.10 Jesús quiere advertir a los Cristianos en Esmirna que se preparan para ser encarcelados y hasta martirizados. No es claro si los diez días se deben tomar literalmente o simbólicamente. Hablar de encarcelamiento implica que las autoridades políticas se involucrarán.
*Apocalipsis 6.9-11 describe el clamor para la venganza de los "que habían sido matados por la palabra de Dios y el testimonio que habían soportado" (Aune)
*"La multitud innumerable en vestiduras blancas descrita en Apocalipsis 7.9 consiste en las personas que han salido de (es decir, murieron en) la gran tribulación (7.14)." (Aune)
*En Apocalipsis 11.7-8 lla bestia mata a los dos testigos.
*En Apocalipsis 12.11 los santos vencieron al dragón por la sangre del Cordero y su fiel testimonio de él hasta el punto de morir.
*En Apocalipsis 13.7 se da poder a la bestia para hacer guerra contra los santos y vencerlo.
*Apocalipsis 14.13 declara una bienaventuranza sobre los que "desde este punto mueren en el Señor".
*En Apocalipsis 16.6 un ángel anuncia que es justo y apropiado que Dios derramó las copas de juicio sobre los seguidores de la bestia: tienen que tomar sangre porque ellos derramaron la sangre de los profetas y los santos.
*En Apocalipsis 17.6 la ramera está borracha con la sangre de los santos y de los testigos de Jesús.
*Apocalipsis 18.24: "En ella se halló la sangre de los profetas y de los santos y de todos los que han sido muertos en la tierra."
*Apocalipsis 19.2 dice que Dios vengará la sangre de sus siervos.
*Apocalipsis 20.4 habla de personas decapitadas por su fidelidad y su testimonio de Jesús.
,,Fuente: David Aune, Word Biblical Commentary: Revelation 1-5. (Waco, TX: Word, 1997);,,
''El comienzo de la perícopa se nota por los siguientes factores''
*El cambio de tema en v. 13
*Una fórmula de revelación (“Tampoco . . . queremos que ignoréis”) en v. 13. Las fórmulas de revelación funcionan como transiciones en las cartas de Pablo. Vale notar que en esta ocasión Pablo indica que les va a dar a los Tesalonicense información que no saben. Esto es en contraste con la gran mayoría de fórmulas de transición en esta carta, p. ej. 4.2, 4.6, 4.11, 5.2.
*El uso del vocativo (“hermanos”) en v. 13, otro tipo de transición en Pablo.
*Otra transición que se llama una fórmula Περὶ δὲ (“y con respecto a”) en v. 13. En esta instancia la ‘peri’ está al final de la oración.
*Los indicadores en 4.1-12 que esa sección termina con v. 12.
''La conclusión de la perícopa se indica por los siguientes factores''
*La palabra //Ὥστε// (“Por tanto”) en 4.18, que indica una conclusión.
*Tanto 4.13-18 como 5.1-11 concluyen con una exhortación de animarse mutuamente.
*La exhortación de alentarse en 4.18 forma un inclusio con 4.13b, que dice que no deben entristecerse.
*“Con estas palabras” en 4.18 se refiere a la exposición en 4.13-17.
*Indicadores en 5.1-2 que estos versículos son la introducción de una nueva sección: una fórmula Περὶ δὲ, el uso del vocativo, y una fórmula de revelación que indica que hemos vuelto a información que los Tesalonicenses ya saben (5.2).
''El concepto que 4.13-18 es una perícopa coherente también se basa en varias palabras y frases que se repiten dentro del texto''
*“Los que han dormido” en vv. 13, 14,y 15, y su paralelo “los muertos en Cristo” en v. 16.
*“Nosotros que vivimos, los que quedamos” en vv. 15 y 17.
''Oraciones en griego con funciones sintácticas''
*''v. 4:'' Pregunta retórica que anticipa una respuesta negativa ("¿Quién entre ustedes no haría eso?" "Pues ninguno entre nosotros sería tan necio que no lo haría.")
*''vv. 5-6:'' Afirmación (Amplicación de lo que haría el pastor): Se regocijará y llamará a sus amigos para que se regocijaran con él
*''v. 7:'' Evaluación / conclusión: Cuanto más lo hará Dios y sus ángeles.
''Un posible quiasmo (Bailey, Poet and Peasant)''
:99
::uno
:::Perdido
::::Encontrar
:::::Regocijo
::::::Amigos
:::::Regocijo
::::Encontrado
:::Perdido
::Uno
:99
#Eusebio, en su Historia eclesiástica, cita a Papías, un discípulo del apóstol Juan, escribiendo alrededor de 120 d.c: "Y si alguien llego a venir que había sido un seguidor de los ancianos, yo investigaría en cuanto a los discursos de los anciando, lo que Andrés o Pedro había dicho, o lo que Felipe, o lo que Tomás o Jacobo, o lo que Juan o Mateo o cualquier otro de los discípulos del Señor [dijo]; y las cosas que Aristión y Juan el anciano, discípulos del Señor, dicen." Esta cita parece distinguir el apóstol Juan de un hombre llamado 'Juan el anciano.'
#Dionisio, un obispo del tercer siglo, afirmó que hubo dos líderes cristianos llamados Juan, y dos tombas que alegaban ser la tumba de Juan.
,,Fuentes: David E. Aune, Word Biblical Commentary, Vol. 52: Revelation 1-5. (Waco, TX: Word, 1997); G. R. Beasley-Murray, “Revelation, book of”, in Dictionary of Later New Testament Developments. (Downer’s Grove, IL: InterVarsity Press, 1997); Robert H. Mounce, New International Commentary on the New Testament: The Book of Revelation, Revised Edition. (Grand Rapids: Wm. B. Eerdmans, 1998).,,
#Un grupo cristiano marginal de la segunda mitad del segundo siglo llamado los Alogoi rechazaba tanto el Evangelio de Juan como el libro de Apocalipsis. Los Alogoi alegaban que Apocalipsis fue escrito por el hereje gnóstico Cerinto. Gayo, un prebítero en Roma en el segundo y tercer siglo, también creía que Cerinto escribió Apocalipsis, pasando su obra como si fuera apostólica. No es claro si Gayo tuvo alguna conexión con los Alogoi.
#En 1965 J. M. Ford propuso que hay varios niveles en Apocalipsis: que los capítulos 4-11 contienen una revelación a Juan el bautista, que los capítulos 12-19 contienen una revelación a uno de los discípulos del mismo, y que partes del marco de los primeros y últimos capítulos fueron escritos por un discípulo de Juan que se había convertido al Cristianismo. Según Aune, Ford ha cambiado su opinión desde entonces, y ella ahora afirma la unidad del libro. Aune menciona otros que creen que partes de Apocalipsis tienen un sabor más judío y menos cristiano. Aune cree que estas secciones judías han sido apropiadas y adaptadas por otros escritores cristianos.
,,Fuentes: David Aune, Word Biblical Commentary: Revelation 1-5. (Waco, TX: Word, 1997); ”Revelation, Book of”, by Francesca Aran Murphy, in Dictionary for Theological Interpretation of the Bible. (Grand Rapids: Baker Academic, 2005), 680-687. ,,
#En Apocalipsis 2.6 Jesús dice que aborrece a los nicolaítas.
#*Esto es similar a Salmo 139.21, donde Dios dice que aborrece los enemigos de su pueblo.
#En Apocalipsis 2.7 Jesús promete que el que vence comerá del árbol de la vida en el paraíso de Dios.
#*El arbol de la vida se ubica en el huerto de Edén en Génesis 2.9.
#*Se quita el acceso de Adán y Eva al árbol en Génesis 3.22 y 3.24.
#*Ezequiel 28.13 compara el rey de Tiro a un querub en Edén “el paraíso de Dios”.
#*Ezequiel 31.8-9 compara el Faraón de su día a un árbol con el cual ningún árbol en Edén, el huerto de Dios, se puede comparar.
,,Fuente: The Greek New Testament (UBS, 4a edición), comparado con Old Testament Quotations and Allusions in the New Testament (una herramienta del software bíblico Logos 4).,,
*En Apocalipsis 2.8 Jesús dice que él es el Primero y el Postrero.
**Esto alude a Isaías 44.6 y 48.12, donde Dios dice que es el Primero y el Postrero.
*En Apocalipsis 2.10 Jesús dice a la iglesia en Esmirna que él la probará por diez días.
**Esto podría ser una ilusión a Daniel 1.12 y 1.14, donde Daniel pregunta al oficial para probarlo a él y a sus amigos por diez días con un dieta especial.
,,Fuente: The Greek New Testament (UBS, 4a edición), comparado con Old Testament Quotations and Allusions in the New Testament (una herramienta del software bíblico Logos 4).,,
Doxologías son expresiones del deseo del autor, deseos que Dios reciba gloria (δόξα).
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|Rom. 11.33-36|Eulogia a la sabiduría de Dios; para él son todas las cosas, y la gloria por los siglos|
|Rom. 16.25-27|Una extensa descripción de Dios. A él sea gloria mediante Jesucristo para siempre|
|Gal. 1.5|A él sea gloria por los siglos de los siglos|
|Flp. 4.20|A él sea gloria por los siglos de los siglos|
|1 Tim. 6.15-16|Una descripción extensa de Dios. A él sea honra e imperio para siempre.|
|2 Tim. 4.18|A él sea gloria por los siglos de los siglos|
*[[Aspectos teóricos acerca de la educación]]
*[[Citas acerca de la educación]]
*[[El alumno]]
*[[El contexto educativo]]
*[[El docente]]
*[[Seis formas de enseñar de manera "pegajosa"]]
*[[El contenido de Efesios]]
*[[El estudio de Efesios]]
*[[Notas exegéticas para Efesios]]
*[[Bibliografía de recursos consultados para Efesios]]
!Las buenas obras en Efesios 2.9-10
Si comparamos ''Efesios 2.9'' con ''Efesios 2.10'', vemos que no somos salvos ''por'' buenas obras:
://No por obras, para que nadie se gloríe...//
pero sí somos salvos ''para'' buenas obras, para hacerlas:
://pues somos hechura suya, creados en Cristo Jesús para buenas obras, las cuales Dios preparó de antemano para que anduviéramos en ellas.//
Versículo 9 quita nuestra confianza en nuestros actos de bondad para salvarnos, pero versículo 10 nos recuerda que el propósito de Dios en salvarnos es para que produzcamos actos de bondad. Las buenas obras no nos salvan, pero no son opcionales para el Cristiano.
*¿Es Efesios 3.2-13 una sola oración, como dice Hoehner, o consiste de tres oraciones (3.2-7, 3.8-12, 3.13), como dice O’Brien?
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!Efesios 4.7-10 y Salmo 68
Presione el link para ver nuestro artículo sobre el asunto complicado de [[El uso de Salmo 68 en Efesios 4.7-10]]
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En Efesios 4.8 Cristo se compara con un conquistador llegando en una procesión de victoria. Pero la sorpresa es que en lugar de exigir tributos de las personas que ha vencido, Cristo les reparte dones.
,,Fuente: Sylvia Keesmaat, "In the Face of the Empire: Paul's Use of Scripture in the Shorter Epistles", en Stanley E. Porter, Hearing the Old Testament in the New Testament. (Grand Rapids: Eerdmans, 2006), 191.,,
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!La estructura de Efesios 6.10-20
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|6.10-11|Vístanse de la armadura de Dios para poder estar firmes|
|6.12|(Nuestra lucha es contra poderes espirituales)|
|6.13|Repetición del pensamiento de v. 11|
|6.14-17|Las piezas de la armadura|
|6.18|Oren en el Espíritu por el pueblo de Dios|
|6.19-20|Oren por mí|
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!Otros pasajes en Efesios acerca de los poderes y el mal
*1.21 Cristo está sentado sobre todo poder espiritual
*2.2 Ustedes antes seguían el príncipe de la potestad del aire…
*3.10 La sabiduría de Dios es manifiesta a los poderes espirituales a través de la iglesia
*4.27 No den lugar al diablo
*5.16 Los días son malos
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!Otros pasajes en Efesios acerca de las cualidades encontradas en la armadura
*Verdad: 1.13, 4.15, 21, 24, 25; 5.9
*Justicia: 4.24, 5.9
*Paz: 1.2, 2.14-18, 4.3, 6.23
*El evangelio: 1.13, 3.6, cf. 2.17, 3.8
*O la Palabra de Dios: 1.13, 5.26
*Salvación: 1.13, 2.5, 8; 5.23
*Fe: 1.1, 13, 15, 19; 2.8, 3.12, 17; 4.5, 13
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!La fuente de la imagen de armadura en Efesios: Isaías
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|Isaías 11.4-5|Herirá la tierra con la vara de su boca y con el espíritu de sus labios matará al impío. Y será la justicia cinto de sus caderas, y la fidelidad ceñirá su cintura.|
|Isaías 49.2|Y puso mi boca como espada afilada, me cubrió con la sombra de su mano. Me puso por saeta aguda, me guardó en su aljaba.|
|Isaías 52.7|¡Cuán hermosos son sobre los montes los pies del que trae alegres nuevas, del que anuncia la paz, del que trae nuevas del bien, del que publica salvación, del que dice a Sión: «¡Tu Dios reina!»!|
|Isaías 59.17|Pues de justicia se vistió como de una coraza, con yelmo de salvación en su cabeza; tomó ropas de venganza por vestidura y se cubrió de celo como con un manto...|
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!Otras exhortaciones paulinas a permanecer firmes
*2 Ts. 2:15
*1 Co. 6:13
*Flp. 4:1
*Gl. 5:1
*Flp. 1:27
*(v. t. Ro. 5:2, 11:20, 1 Co. 10:12, 15:1, 16:13, 2 Co. 1:24, Col. 4:12, 1 Ts. 3:8)
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!Otras referencias a la armadura o armas en Pablo
*Ro. 6.13,13.12;
*2 Co. 6.7, 10.4;
*1 Ts. 5.8.
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!Los verbos plurales en Efesios 6.10-20
Todas las exhortaciones en Efesios 6.10-20 están en la segunda persona plural. La imagen no es de un soldado solitario vistiéndose para combatir con otro individuo. Es de un ejército de soldados preparándose juntos para luchar en unidad.
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!Repetición en Efesios 6.10-20
En Efesios 6.10-20 Pablo repite la imagen de pararse firme ante un ataque cuatro veces: en 4.11, 4.13 (2x), y 4.14.
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!La paz en Efesios 6.15
En Efesios 6.15 la "paz" de la frase "El evangelio de paz" se refiere a la paz de 2.17: la paz que Cristo logró entre dos pueblos enemigos, Judíos y Gentiles, y entre la humanidad y Dios.
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!Sinónimos y repetición en Efesios 6.18
En Efesios 6.18 Pablo amontona sinónimos para la oración, y repite la palabra “todo” cuatro veces.
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!Orad y velad en Efesios 6.18
La combinación “Orad . . . y velad” de Efesios 6.18 aparece también en Mc. 13:32-37, 14:38, Lc. 21:34-36, Ro. 12:12, Col. 4:2, Hch 1:14, 2:42, 6:4.
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!!Juan 7.53-8.11
Este texto no se encuentra en la mayoría de los manuscritos importantes. No aparece en losmanuscritos hasta el manuscrito D del siglo V.
Muchos manuscritos tienen una estrella al lado del pasaje, indicando que los escribas eran inciertos en cuanto a su estado. En muchos manuscritos estos versículos han sido colocados en otros lugares:
*Después de Lucas 21.38
*Al final de Juan
*Después de Jn. 7.36
*Después de Jn. 7.44
*Esto indica que estos versículos eran reconocidos como una sección distinta y problemática.
Los Padres eclesiásticos del este no citan este pasaje hasta el siglo X. Los padres del occidente más antiguos (Ireneo, Tertuliano, Cipriano) no lo mencionan.
Hay un alto índice de lecturas variantes en este pasaje.
Estos versículos nterrumpe el flujo de 7.52 y 8.12:
*7.37-8.20 habla de la enseñanza de Jesús durante la fiesta de tabernáculos, y de su identidad como al agua viviente y la luz del mundo. y confunde al lector: ¿Y por qué mencionar que todos fueron a su casa si el autor no usa esa información?
Estos versículos tienen un vocabulario distinto: por ejemplo, los escribas (v. 3) no se mencionan en el resto del Evangelio.
Por lo general Juan prefiere mencionar la confusión de los enemigos de Jesús, no sus intentos de atraparlo con casos difíciles. Algunos han dicho que este texto parece más a Lucas 19-21 que a Juan. En Lucas 19-21 hay varios intentos de atrapar a Jesús con preguntas.
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!!1 Juan 5.7-8
Estas palabras solo se encuentran en siete u ocho copias de los siglos XV y XVI.
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!!Marcos 16.9-20
Los manuscritos de Marcos contienen cuatro diferentes conclusiones al Evangelio de Marcos:
*Algunos terminan con v. 20
*Otros terminan con v. 20, pero añaden otro material después de v. 14. Esta conclusión solo se encuentra en un MS, y es muy evidente que es una interpolación para suavizar la nota de condenación de los discípulos en v. 14.
*Otros manuscritos terminan con v. 8.
*Otros manuscritos terminan con v. 9, pero esta conclusión tiene poco apoyo en los manuscritos.
Vs. 9-20 están en la vasta mayoría de manuscritos, incl. A, C, y D. Estos versículos son citados por Ireneo y por el Diatessaron. Así que ya fueron conocidos en el segundo siglo.
Pero dos manuscritos muy importantes, A y B, no contienen estos versículos. A y B son los unciales más antiguos.
Clemente Alejandrino y Origenes no parecen conocer estos versículos.
Casi todas las copias griegas de Marcos conocidas por Jerónimo y Eusebio no contienen estos versículos.
Algunos manuscritos tienen estrellas, indicando que los escribas eran inciertos en cuanto a su estado.
La existencia de la conclusión corta (v. 9) es evidencia que apoya la conclusión en v. 8.
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En Filemón 21, Pablo expresa su confianza que Filemón hará "mucho más" de lo que le pide. Los eruditos no están de acuerdo en cuanto a qué representa este "mucho más."
*¿Quería Pablo que Filemón diera a Onésimo su libertad? (Esta posibilidad encuentra su apoyo en v. 16)
*¿Quería Pablo que Filemón le devolviera a Onésimo, para seguir sirviéndole (a Pablo) en la cárcel? Por un lado, esta posibilidad encuentra su apoyo en vv. 13-14, pero por el otro lado, Pablo espera salir pronto de la cárcel. En este caso es dudable que Onésimo tendría tiempo para volver a Pablo y serle mucha ayuda.
!El "Yo" de Romanos 7.14-25
''Preguntas''
*¿Los cristianos son tan ''controlados'' por el pecado que es imposible que hagan el bien? o ¿Han sido realmente ''liberados'' del poder del pecado, y pueden obedecer a Dios?
*¿Debe nuestra actitud ser ''más pesimista o más optimista'' en cuanto a nuestra propia santificación? ¿Qué expectativas podemos tener acerca de nuestro cuidado pastoral de otras personas?
*[[¿A quién se refiere el 'yo' de Romanos 7.14-25? Cinco opciones]]
*[[¿Es el 'yo' de Romanos 7 regenerado o no?]]
*[[Romanos 7 - consejos pastorales]]
*[[Romanos 7 - un consejo exegético]]
,,Fuentes: Jeffrey A. D. Weima, Course Packet para Calvin Theological Seminary, Grand Rapids, MI; John R. W. Stott, Romans: God’s Good News for the World. (Downer´s Grove, IL: InterVarsity Press, 1994); Douglas J. Moo, The Epistle to the Romans. (Grand Rapids: Eerdmans, 1996); James D. G. Dunn, Romans: Word Biblical Commentary. (Waco, TX: Word, 1988),,
*El frecuente uso del vocativo “hermanos” en 1 Tesalonicenses (1.4, 2.1, 2.9, 2.14, 2.17, 3.7, 4.1, 4.10b, 4.13, 5.1, 5.4, 5.12, 5.14, 5.25) indica el afecto que el apóstol tuvo para estos nuevos creyentes.
*Su amor por ellos también se manifiesta en otros términos que Pablo usa: amados (1.4), infantes (2.7b), madre (2.7c), padre (2.11) separados (literalmente, “hechos huérfanos”, 2.17).
!!El alumno como participante activo
El aprendizaje no es un efecto automático de la enseñanza. El alumno no es un receptor pasivo de información. Enseñar es crear o provocar una situación que hace posible que el alumno realice las actividades necesarias para aprender. Pero al final depende de la participación activa del alumno.
|!2.5|Pero el que guarda su palabra, en ese verdaderamente el amor de Dios se ha perfeccionado; por esto sabemos que estamos en él.|
|!2.15|No améis al mundo ni las cosas que están en el mundo. Si alguno ama al mundo, el amor del Padre no está en él...|
|!3.1|Mirad cuál amor nos ha dado el Padre, para que seamos llamados hijos de Dios; por esto el mundo no nos conoce, porque no lo conoció a él.|
|!3.16|En esto hemos conocido el amor, en que él puso su vida por nosotros; también nosotros debemos poner nuestras vidas por los hermanos.|
|!4.7-12|Amados, amémonos unos a otros, porque el amor es de Dios. Todo aquel que ama es nacido de Dios y conoce a Dios. El que no ama no ha conocido a Dios, porque Dios es amor. En esto se mostró el amor de Dios para con nosotros: en que Dios envió a su Hijo unigénito al mundo para que vivamos por él. En esto consiste el amor: no en que nosotros hayamos amado a Dios, sino en que él nos amó a nosotros y envió a su Hijo en propiciación por nuestros pecados. <br>Amados, si Dios así nos ha amado, también debemos amarnos unos a otros. Nadie ha visto jamás a Dios. Si nos amamos unos a otros, Dios permanece en nosotros y su amor se ha perfeccionado en nosotros.|
|!4.16-17|Y nosotros hemos conocido y creído el amor que Dios tiene para con nosotros. Dios es amor, y el que permanece en amor permanece en Dios y Dios en él. En esto se ha perfeccionado el amor en nosotros, para que tengamos confianza en el día del juicio, pues como él es, así somos nosotros en este mundo.|
|!4.19|Nosotros lo amamos a él porque él nos amó primero.|
<span class="source">Texto bíblico: Reina Valera Revisada (1995) Bible Text (Miami: Sociedades Biblicas Unidas, 1998)</span>
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|1.5|Pues el propósito de este mandamiento es ''el amor nacido de corazón limpio'', y de buena conciencia, y de fe no fingida,|
|1.14|Pero la gracia de nuestro Señor fue más abundante con la fe y ''el amor'' que es en Cristo Jesús.|
|2.15|Pero se salvará engendrando hijos, si permaneciere en fe, ''amor ''y santificación, con modestia. |
|4.12|Ninguno tenga en poco tu juventud, sino sé ejemplo de los creyentes en palabra, conducta,'' amor'', espíritu, fe y pureza.|
|6.10|porque raíz de todos los males es ''el amor al dinero'', el cual codiciando algunos, se extraviaron de la fe, y fueron traspasados de muchos dolores. |
|6.11|Mas tú, oh hombre de Dios, huye de estas cosas, y sigue la justicia, la piedad, la fe, ''el amor,'' la paciencia, la mansedumbre.|
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!¿Qué estadísticas notables encontramos en cuanto al amor en los Evangelios?
*Mateo menciona las palabras para amor 17x, Marcos 9x, Lucas 18x y Juan 57x. Eso quiere decir que Juan menciona las palabras para amor más que los otros tres juntos.
*Las palabras agape (9x) y agapao (63x) ocurren mucho más que las palabras philia (0x) y phileo (21x)
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!¿Qué nos dicen los Evangelios acerca del amor de Dios para Cristo y viceversa?
*El Padre ama a su Hijo (Jn 3.35, 15.9, 17.23) porque el Hijo expone su vida (Jn 10.17)
*Cristo es el “Amado” en los Evangelios
**En su bautismo (Mt 3:17; Mc 1:11; Lc 3:22)
**En su transfiguración (Mt 17:5; Mc 9:7; Lc 9:35)
**V.t. Mt 12:18, Mc 12:6; Lc 20:13
*Es evidente que Cristo como Hijo ama a su Padre, porque en obediencia está llevando a cabo la misión que su Padre le envió para que haga, pero la expresión explícita del amor de Jesús para Dios solo aparece en Jn 14:31
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!¿Qué nos dicen los Evangelios acerca del amor de Dios y de Cristo para la creación y la humanidad?
*De forma general, Dios demuestra su amor en la providencia – su cuidad de la creación. Es una provisión que se extiende a todos, incluso a los pecadores (Mt 5.45, 6.25-34)
*Debemos ver un aspecto de amor en la palabra ‘Padre’ que Jesús asigna a Dios. Dios es como un padre que ama a sus hijos.
*Pero en particular, Dios ama al mundo perdido tanto que envió a su Hijo para salvarlo (Jn 3.16)
*Vemos el amor de Dios en la compasión de Jesús para las multitudes y en particular para los pecadores
*Jesús ama a sus discípulos
**En Jn 13:1 dice que Jesús amó a sus discípulos “hasta el fin”, y sigue con el relato donde Jesús lava sus pies
**Jn 14:23, 15.9, 17.23
*Vemos el amor de Jesús para diferentes individuos
**Lázaro, Marta y María (Jn 11.3, 5, 36)
**Otro hombre que al final no siguió a Jesús (Mc 10:21–22)
**Un discípulo en particular apreciaba tanto el amor de Jesús para él, que después se llamó “el disípulo que Jesús amó” (Jn 13:23; 19:26; 20:2; 21:7, 20)
*Aparte de Juan 3.16, no vemos explícitamente una conexión entre la cruz y el amor de Dios. Eso vemos en las epístolas
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!¿Qué nos dicen los Evangelios acerca del amor que debemos tener para Dios?
*Jesús dice que todas las exhortaciones del Antiguo Testamento se pueden resumir en dos mandamientos. El primero de ellos es que tenemos que amar a Dios sin reservas, con todo nuestro ser (Mc 12:29–33; cf. Mt 22:37–40; Lc 10:27). Así el amor para Dios es céntrico a la fe bíblica, y significa una devoción y lealtad personal para Dios que no conoce límites.
*Dios no acepta rivales. Un siervo no puede servir a dos amos, porque no amará a ambos – o sea que dará preferencia a uno y limitará su servicio al otro (Mt 6:24; Lc 16:13)
*Jesús critica a sus enemigos por su falta de amor para Dios. Han sido negligentes en cuanto a la justicia y el amor de Dios (Lc 11.42), y no tienen el amor de Dios en ellos (Jn 5.42)
*Las personas que reconocen el extento del perdón de sus pecados aman mucho a Dios. En cambio, los que creen que no han sido perdonados de mucho, no aman mucho (Lc 7:47)
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!¿Qué nos dicen los Evangelios acerca del amor que debemos tener para nuestro prójimo?
*Jesús dio un nuevo mandamiento: que sus discípulos tengan amor entre sí como él les ha amado (Jn 13.34, 15.12) – es un amor sacrificial, porque Jesús mostró el extento de su amor en la cruz. En parte, llevar la cruz de uno es amar a otros hasta la muerte como Criso nos amó hasta el final
*Jesús dijo que el amor mútuo entre sus seguidores será la marca que les caracterizará. Su amor es el testimonio que dan al mundo, por la cual son reconocidos como discípulos de él (Jn 13.35)
*El amor no se limita a los demás Israelitas
**Debemos amar a nuestros prójimos con el mismo amor que nos mostramos a nosotros mismos (Mt 5:43; 19:19; 22:39; Mc 12:31). Este mandamiento al amor es uno de dos mandamientos que Jesús usa para resumir toda la ley del AT.
**Debemos amar a nuestros enemigos (Mt 5:44; Lc 6:27-35)
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Varias veces Pedro vuelve al tema del amor fraternal que los Cristianos deben tener entre sí.
*1.22 dice que los primeros lectores ya habían logrado tener un amor sincero. Pero los exhorta a que profundicen su amor más y más, y de "corazón puro".
*2.1 es el otro lado de 1.22: es una lista de cosas opuestas al amor que los creyentes deben expulsar de sus vidas.javascript:;
*2.17 es una simple exhortación a que amen a sus hermanos en Cristo.
*3.8-9 contiene varias exhortaciones al amor: los Cristianos deben tener un mismo sentir, deben ser compasivos, deben practicar el amor fraternal, deben ser misericordiosos y amigables, y deben bendecirse en vez de devolver mal por mal.
*En 4.8-10 Pedro les exhorta a un amor que siempre va profundizándose. Y da ejemplos específicos de ese amor: la hospitalidad que deben practicar, y el servicio que deben brindar unos a otros con el uso de sus dones espirituales.
*5.5 no menciona el amor directamente, pero en este versículo Pedro dice que sus lectores deben practicar la sumisión mútua y la humildad entre sí.
!Palabras para el amor / amar
La palabra 'amor / amar' (ἀγάπη, ἀγαπάω) aparece siete veces en 1 Pedro. Nótese también el sinónimo φιλαδελφία en 1.22.
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|1.8|"Ustedes lo aman a pesar de no haberlo visto;" (NVI)|
|1.22|". . . para el amor fraternal (φιλαδελφία) no fingido . . ." (NVI) <br>". . . amaos (ἀγαπάω) unos a otros entrañablemente . . ." (NVI)|
|2.17|". . . amen a los hermanos . . ." (NVI)|
|3.10|". . . el que quiera amar la vida . . ." (NVI)|
|4.8 (2x)|"Sobre todo, ámense los unos a los otros profundamente . . ." (NVI)<br>". . . porque el amor cubre multitud de pecados." (NVI)|
|5.14|"Saludaos unos a otros con ósculo de amor." (~RV60)|
,,Fuente: Geisler,,
*Dios mismo había enseñado a los Tesalonicenses a amarse unos a otros (4.9), y aunque ya amaban a los de Macedonia, Pablo los exhorta a siempre abundar más y más en amor (4.10)
*Pablo se animó cuando escuchó que los Tesalonicenses seguían en amor (3.6)
*Pablo ora "Que el Señor los haga crecer para que se amen más y más unos a otros, y a todos, tal como nosotros los amamos a ustedes." (3.12, NVI)
*Mostramos amor y bondad no solamente entre Cristianos sino también a los demás (3.12, 5.15)
*El amor inspira la labor, según 1.3.
*El amor es como una coraza en la armadura de un Cristiano (5.8)
*Ejemplos de la conducta de personas que aman a sus hermanos:
**Oran por sus hermanos (1.2, 5.25) y dan gracias por ellos (1.2, 2.13, 3.9)
**No agravian a otros, y no los engañan (4.6)
**Viven en paz con los demás (5.13)
**Animarse y alentarse a todos, especialmente a los tímidos y ayudan a los débiles (en el caso de los Testalonicenses, para enfrentar la persecución, presuntamente) (4.18, 5.11, 5.14)
**Son pacientes con los demás (5.14)
**No pagan mal por mal (5.15)
**Se saludan con el ósculo santo (5.26)
El Antiguo Testamento (AT) es una colección de 39 documentos que tanto los Judíos como los Cristianos creen que fueron inspirados por Dios.
*[[El Pentatéuco]] es la colección de los primero cinco libros de la Biblia, que narran los inicios de la humanidad y la historia de la nación Israel desde el llamado de su antecesor Abraham hasta su llegada al borde de la tierra que Dios prometió a los Israelitas.
*[[Los libros históricos]] siguen la narración de la historia de la nación de Israel, la conquista de la tierra de Canaán, el reino de Israel en la tierra, su deportación a Babilonia, y su regreso a su tierra después de la deportación.
*[[Los libros poéticos y sapienciales]] son cinco libros que preservan las joyas de la poesía y la sabiduría que Dios inspiró en Israel.
*[[Los profetas mayores]] son cinco libros más largos escritos por los profetas, mensajeros que Dios envió a su pueblo con mensajes de juicio y de consolación.
*[[Los profetas menores]] son doce libros más cortos escritos por otros profetas.
Consulta también nuestra [[introducción al Antiguo Testamento|Antiguo Testamento (intro)]] para información sobre estos libros y su trasfondo histórico.
Parece que hubo esta crítica del Cristianismo de parte de algunos Judíos del primer siglo: “Jesús no podía ofrecerse como sacrificio en la cruz porque no era sacerdote legítimo. Los sacerdotes vienen de la tribu de Leví, pero Jesús vino de la tribu de Judá. Así que la cruz no significa nada. Solo era la muerte de un farsante.”
El autor de Hebreos escucha esta crítica y estudia las Escrituras para la respuesta. Se da cuenta que Salmo 110 es un salmo mesiánico. Y en este salmo, encuentra estas palabras de Dios al Mesías: “Juró Jehová y no se arrepentirá: «Tú eres sacerdote para siempre, según el orden de Melquisedec».” De esta declaración, el autor deduce cuatro cosas:
#El Mesías será un sacerdote además de ser un rey.
#Será un sacerdote según el orden de Melquisedec. Esto parece eliminar el problema de que Jesús no es de la tribu de Leví.
#Su sacerdocio será “según” o como el de Melquisedec, es decir un sacerdocio eterno. Esto resuelve el problema de los sacerdotes levíticos, que mueren y tienen que ser reemplazados a cada rato.
#Este hecho es seguro, porque Dios lo juró, y Dios no puede mentir.
De los Salmos el autor pasa a Génesis 14 para aprender algo más acerca de Melquisedec. Encuentra los siguientes datos:
*Su nombre y título parecen ser simbólicos. Su nombre, Melquisedec, quiere decir “Rey de Justicia”. Su títluo es el rey de Salem, que significa “Rey de Paz”. Parece que Melquisedec es más que un personaje histórico.
*Melquisedec es rey de Salem (¿¿Jerusalén??) y sacerdote. Esto concuerda con Salmo 110, que habla de un rey, el Mesías, que también es sacerdote.
*Melquisedec tiene autoridad religiosa sobre Abraham en dos sentidos:
**Bendice a Abraham. El que tiene más autoridad bendice al que tiene menos.
**Abraham le da el diezmo. Melquisedec tiene la autoridad de recibir el diezmo de Abraham.
*En contraste con la gran mayoría de las personas mencionadas en Génesis, no hay mención de la genealogía o los padres de Melquisedec, ni de su muerte. Melquisedec no tiene principio ni fin, por lo menos explicitamente. Esto apoya lo que dice Salmo 110, que el sacerdocio de Melquisedec es eterno. La única cosa que el autor puede concluir cuando compara Gen. 14 con Sal. 110 es que Melquisedec no tiene principio (padres) o fin (muerte). De alguna forma misteriosa, Melquisedec es un sacerdote eterno.
Después de reflexionar, el autor deduce otra cosa: Levi estuvo dentro de las entrañas de Abraham cuando Abraham ofreció su diezmo, y cuando fue bendecido por Melquisedec. Esto quiere decir que Melquisedec tiene más autoridad religiosa que Leví. Su sacerdocio tiene mas autoridad que el de Leví.
Así que Génesis relata algo que sucedió siglos antes del sacerdocio levítico en la ley de Moisés, y Salmo 110 fue escrito siglos después de la ley. Y estos dos textos del Antiguo Testamento se concuerdan que:
*Hay precedente bíblico para un rey que es un sacerdote legítimo.
*Hay precedente para un sacerdote legítimo fuera de la tribu de Leví.
*El sacerdocio de Melquisedec es eterno; no tiene principio ni fin. Y Salmo 110 dice que el Mesías pertenece a este sacerdocio.
Jesús, el sacerdote según el orden de Melquisedec, reemplaza al sacerdocio levítico:
*porque es un sacerdote sin pecado que no tiene que ofrecer sacrificios para sus propios pecados,
*porque es un sacerdote eterno que siempre vive para interceder por nosotros,
*porque ofrece un mejor sacrificio,
*porque ofrece su sacrificio una vez para siempre,
*porque lo ofrece en el templo celestial,
*porque es mediador de un nuevo pacto, predicho en Jeremías 31.
La aplicación del autor de Hebreos para sus lectores viene en 10.19-25: Tenemos acceso directo con Dios por medio de este sacerdote perfecto. Así que debemos acercarnos a Dios con confianza y ayudarnos mutuamente para no perder la fe bajo la persecución.
,,Fuente: estudio personal del autor.,,
!Evidencia interna
1 Pedro 1.1 afirma que Pedro fue el autor. 5.1 dice que fue un anciano y un testigo de los padecimientos de Cristo. Es interesante notar también los paralelos entre 2.20-25 y el Evangelio de Marcos 8.34, 10.32, 10.45, 14.27, 14.65.
Además, hay ''similitudes entre esta carta y los discursos de Pedro en Hechos:''
*1.17 con Hch. 10.34 (Dios no hace acepción de personas)
*2.7-8 con Hch. 4.10-11 (piedra)
*2.24 con Hch. 10.3, 9 (madero)
*4.14, 16 con Hch. 3.6, 3.16, 4.10, 4.12, 5.41, 10.43 (el “nombre” de Cristo)
*1.10-12 con Hch. 3.18, 24 (Cristo cumplió la profecía)
Harrison, 402, menciona algunos ''toques biográficos en la carta'' que concuerdan con el retrato de Pedro en los Evangelios. Las dos sobresalientes son el uso de la palabra piedra (el significado del sobrenombre Pedro que Jesús le dio), y la similitud entre 2.25, 5.2-3 con Jn. 21—los pastores que alimentan sus rebaños.
!Evidencia externa
2 Pedro 3.1 dice que es la “segunda” carta de Pedro, así que es el primer testimonio que tenemos de 1 Pedro. Nadie debatía que Pedro fue el autor hasta tiempos modernos. No hubo otra teoría acerca del autor de esta carta.
!Objeciones contra Pedro
Han habido varias objeciones de personas que dicen que Pedro no pudiera haber sido el autor de 1 Pedro. Pero todas estas objeciones han recibido respuestas razonables. Concluimos que estas objeciones contra su autoría, alistadas abajo con respuestas para cada una, no tienen suficiente peso para rechazar a Pedro como el autor de esta carta.
''Objeción: La carta habla de la persecución.'' No hubo persecución oficial en el imperio romano hasta Domiciano y Trajano. Pedro ya habrá muerto antes de los tiempos de persecución.
*Respuesta: Pero sí hubo persecución local desde un tiempo muy temprano.
*La carta nos llama a imitar los sufrimientos de Cristo, no su muerte. No habla del martirio.
''Objeción: La carta demuestra excelente griego.'' Pero Pedro era un pescador iletrado (Hch. 4.13). No pudo haber escrito esta carta.
*Respuesta: Es muy probable que Pedro y los de Palestina en general sabían el griego desde niñez.
*El griego es bueno, pero no debemos exagerar su calidad.
*Respuesta: Silvano era un amanuénsis (5.12), y pudo haberle ayudado con el griego.
''Objeción: Las citas al Antiguo Testamento en 1 Pedro son de la [[LXX]]. No son adaptaciones de una versión en arameo, como esperaríamos de una persona de Palestina.''
*Respuesta: Cuando esta carta fue escrita, Pedro ya había vivido y ministrado entre personas de habla griega por décadas. Y la Septuaginta era la versión más usada por los Gentiles. Es completamente razonable creer que Pedro utilizó la versión más común del AT cuando citaba el AT para lectores de habla griega.
''Objeción: La teología de 1 Pedro depende mucho de Pablo.''
*Apoyo: ¿2.13-17 y Romanos 13.1-7?
*Apoyo: Tiene códigos de hogar como algunas cartas de Pablo
*Respuesta: Por supuesto. Enseñaban el mismo evangelio y usaban la tradición cristiana común de la iglesia primitiva.
*Respuesta: Si Silvano ayudó escribir la carta, él sin duda, habiendo sido compañero de Pablo, impartiría un toque paulino a la carta.
*Respuesta: No son muy convincentes los intentos de algunos eruditos modernos de proponer una supuesta división profunda entre un Cristianismo paulino y un Cristianismo hebreo, representado por Pedro y Jacobo.
''Objeción: ¿Si fue Pedro, por qué no incluyó memorias de la vida de Jesús?''
*Respuesta: Porque aparentemente no fue su propósito.
''Objeción: 1 Pedro casi no habla del Espíritu Santo. ¿Cómo podría un líder cristiano de esa época haber escrito tan poco acerca del Espíritu?''
*Respuesta: Colosenses y 2 Tesalonicenses solo mencionan el Espíritu una vez c/u. 1 Pedro lo menciona cinco veces.
Si se dice que 1 Pedro es pseudónimo, la pregunta surge: ¿Por qué escribir esta carta en nombre de Pedro? Contiene solamente material que cualquier creyente de la iglesia primitiva hubiera aceptado sin la necesidad de acudir a la autoridad de un apóstol. ¿Y porque un autor pseudónimo nombraría las provincias mencionadas en 1.1? No hay otra conexión existente entre Pedro y esos locales.
,,Fuentes: Carson, Moo y Morris, 421-424; Elwell y Yarbrough, 362; Harrison, 401-405; Kistemaker, 5-10; Michaels, WBC;,,
1 Timoteo, 2 Timoteo y Tito son llamadas las cartas pastorales porque, en contraste con las demás cartas de Pablo, fueron escritos a colaboradores de Pablo en su ministerio.
La evidencia externa apoya a Pablo como el autor de las CP. Ireneo (180) los cita como cartas Paulinas, y Policarpo (murió c. 135) las usa como documentos autoritarios sin mencionar el autor. Al final del segundo siglo aparecen en todas las versiones del canon menos la de Marción, pero 1 Ti. 4.1-5 va directamente en contra de las enseñanzas de Marción, y no se sorprende que Marción rechace a las CP.
Muchos eruditos modernos niegan que Pablo fue el autor de estas cartas. Ellos usan varios argumentos para cuestionar la autoría paulina de estas cartas:
#Una porción significante del vocabulario de estas cartas no aparece en las otras cartas de Pablo. Además, hay términos que Pablo usa con un significado en las CP, y con otro significado en sus otras cartas.
#Varias características literarias de las CP son distintas a las características de las otras cartas.
#La situación histórica de las CP no es fácil de reconciliar con lo que sabemos de la vida de Pablo en Hechos y las otras cartas de Pablo.
#Los falsos maestros en las CP parecen tener características gnósticas (ve 1 Ti 6.20, y las referencias a mitos y genealogías en 1 Ti 1.4, Tito 3.9), y el Gnosticismo es una religión que se desarrolló mucho después del tiempo de Pablo.
#La estructura eclesiástica que encontramos en las CP parece demasiado organizada para el tiempo de Pablo.
Los eruditos dicen que las CP fueron escritas mucho después de la muerte de Pablo, por un seguidor de Pablo. Este seguidor escribió a sus contemporáneos las cosas que pensaba que Pablo hubiera dicho a sus contemporáneos. Pero escribió de manera pseudónima, es decir, escribió en nombre de Pablo. Intentó imitar su estilo, escribiendo si fuera Pablo.
Sin entrar en mucho detalle, podemos responder a estos argumentos en la siguiente manera:
*''En cuanto al vocabulario y estilo literario:''
**Hay muchos factores que pueden combinar para explicar las diferencias de estilo y vocabulario entre las CP y las demás cartas de Pablo: Pablo no está escribiendo a iglesias sino a sus colegas; las situaciones que provocaron la composición de estas cartas eran distintas y requerían otro enfoque; Pablo escribió estas cartas casi al final de su vida, y su vocabulario podría haberse madurado; Pablo probablemente usó un amanuénsis (secretario) para ayudarle a escribir sus cartas, y los amanuénses tenían mucha libertad para mejorar el estilo y el vocabulario.
**Estas cartas sí tienen un tono paulino a pesar de las diferencias que hay, ¡tanto que los eruditos postulan que el autor fue un seguidor de Pablo que trató de imitar el vocabulario y estilo de Pablo!
*''En cuanto a la situación histórica:''
**Las CP no reflejan los sucesos de Hechos y las otras cartas de Pablo porque fueron escritas después, cuando según la tradición, Pablo fue liberado de su encarcelamiento en Roma, realizó un cuarto viaje misionero.
*''En cuanto a los falsos maestros:''
**Es cierto que el Gnosticismo no se desarrolló por completo hasta el segundo siglo. Sin embargo, en el primer siglo ya hubo pistas y elementos de lo que después se convirtiría en el Gnosticismo.
**También hay referencias a elementos judíos (1 Ti 1.7, Tito 1.10, 1.14, 3.9) que caben mejor en el tiempo de Pablo que en el segundo siglo.
*''En cuanto al nivel de estructura eclesiástica'':
**En Hechos y las otras cartas de Pablo encontramos el mismo nivel de estructura que encontramos en las CP: ancianos en Hechos 14 (al inicio del ministerio de Pablo), obispos y diáconos en Filipenses 1.1, y ayuda para las viudas en Hechos 6. No debemos asumir que las iglesias del primer siglo eran completamente libres de estructura eclesiástica. Tampoco debemos imaginar que las CP nos presentan con muchas pistas de una iglesia organizada, porque en realidad no hay tantos datos eclesiásticos en las CP como algunos creen.
*''En cuanto a la teoría de un autor pseudónimo'':
**Ve [[Acerca de la posibilidad de libros pseudepígrafos en el Nuevo Testamento]] para nuestra evaluación general de esta teoría.
**¿Por qué un seguidor de Pablo escribiría cartas pseudónimas? ¿Por qué no escribiría mejor un sermón o tratado en su propio nombre, usando citas de las cartas de Pablo como apoyo para sus ideas?
**¿Porqué un seguidor de Pablo usaría una mentira - pasar sus escritos como si fueran de Pablo - para promover la verdad? Es una pregunta seria, porque todas las CP contienen amonestaciones contra el engaño: 1 Ti 4.1, 2 Ti 3.13, Tito 1.10, v.t. Tito 3.3, y 1 Ti 2.7).
**¿Por qué inventaría muchos detalles que no tienen paralelo en Hechos y las otras cartas de Pablo (1 Ti 1.3, 3.14-15, 2 Ti 1.16-17, 4.13, Tito 3.13)? ¿Por qué no escribió de personas y eventos más conocidos?
**¿Por qué hubiera escrito //tres// cartas en lugar de una?
**Si era un seguidor de Pablo, ¿por qué escribe cosas que disminuyen la reputación de Pablo, como 1 Ti 1.13, 1.15, y 2 Ti 4.16?
,,Fuente (adaptada): Gordon Fee, 1 and 2 Timothy, Titus. (Peabody, MA: Hendrickson, 1988); Caron, Moo y Morris, //Introduction to the New Testament,// 360-371.,,
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!¿Qué sabemos de Juan el bautizador?
*Venía de una familia levita, sus padres Zacarías y Elisabet. Elisabet era pariente lejano de María
*Los sucesos asociados con su nacimiento incluyen apariciones de ángeles, su movimiento en el vientre cuando María llegó a su casa, y su padre no pudo hablar hasta que lo nombró Juan
*Vivía en el desierto y tenía una vida rigurosa, incluyendo su ropa y comida (Mt 3.4)
*Se consideraba el cumplimiento de Is. 40.3
*El enfoque de su ministerio era un llamado al arrepentimiento para todo Israel. Juan tuvo un impacto muy amplio (Mt 3.5)
**Hasta fue mencionado por Josefo, el historiador Judío
*Tuvo muchos discípulos (Jn 1:35; 3:25–36; Lc 11:1)
**Según Juan, algunos de los discípulos de Jesús empezaron como discípulos de Juan
*Bautizó a Jesús
*Fue un hombre humilde – cuando Jesús creció en popularidad, Juan lo aceptó con alegría: “este mi gozo está cumplido. Es necesario que él crezca, pero que yo mengüe” (Jn 3.29-30)
*Criticó a Herodes por su adulterio, y Herodes lo encarceló y lo ejecutó (Mt 14.3-12)
**Josefo dice que Herodes lo mató porque temía una insurrección popular
**Mientras estuvo encarcelado, Juan cuestionó si Jesús era el sucesor que Juan esperaba. Aparentemente esperaba el juicio de Dios. Jesús, en su respuesta a Juan, enfatizó sus milagros y las buenas nuevas que predicaba (Mt 11.1-6)
**Su movimiento continuó después de su muerte. Todavía había discípulos de Juan en Hechos 18:25; 19:1–7
**Después de la muerte de Juan, muchos pensaban que Jesús era Juan resucitado (Mt 14.2, 16.14)
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!¿Qué dijo Jesús acerca de Juan?
*Jesús le consideraba uno de los profetas (Mt. 11.13). Es notable porque la opinión en aquellos tiempos era que no había profetas por 4 siglos, desde el tiempo de Malaquías
*Jesús dijo que no había un ser humano más grande (¿en importancia? ¿en moralidad?) que él hasta aquel momento (Mt 11.11), aunque todos los del reino de Dios lo pasaban en grandeza
*Jesús dijo que era Elías (Mt 11.14)
**Esto no es una contradicción con la negación de Juan mismo en Jn 1.21
***Juan negó que era literalmente Elías en persona, vuelto a la vida
***Jesús afirmó que Juan cumplió Malaquías 4.5-6 – Juan era tan similar a Elías que se podía decir que era como un segundo Elías
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!¿Qué paralelos hay entre el nacimiento de Juan el bautizador y Jesús en Lucas?
*El ángel Gabriel aparece (1.11-20, 1.26-38)
*Alguien se espanta (Zacarías, María)
*Gabriel da su mensaje
*Tanto Zacarías como María preguntan “¿Cómo puede ser?”
*A ambos se da una señal
*Ambos responden
*Las mamás cantan de alegría (1.39-45, 1.46-55)
*Otras personas se gozan (vecinos y parientes, 1.57-58, ángeles y pastores, 2.1-20)
*Hay una circuncisión y nombramiento (1.59-66, 2.21)
*Hay otra canción (de Zacarías, 1.67-79, y de Simeón, 2.28-32)
*Juan es profeta del Altísimo (1.76), y Jesús es el Hijo del Altísimo (1.32)
*Hay un reporte del crecimiento del niño (1.80, 2.40)
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!¿De dónde vino la idea de bautismos?
*Varias religiones tienen lustraciones y la idea de purificarse de contaminación espiritual por medio de agua
*Israel tenía lustraciones desde su incio: Lev 13–17 y Num 19
*Los Judíos tenían un lavamiento para la iniciación de prosélitas Gentiles al Judaísmo. No se sabe cuando inició. La evidencia concreta es poca. Hubo lustraciones de iniciación en el tiempo de Jesús, pero algunos han planteado que los Judíos no hubieran imitado un rito cristiano, así que seguramente la práctica empezó antes del bautismo cristiano.
*También había lustraciones en Qumran:
**Ellos estaban en el desierto, como Juan
**Veían a los sacerdotes como los malos – Juan también llamó a los sacerdotes a que se arrepientieran
**Tenían una perspectiva escatológica como Juan, que Israel pronto iba a ser juzgado por Dios
**Ellos creían que preparaban el camino para el día final, y usaban Is. 40.3 para referirse a si mismos
**Reconocían, como Juan, que el agua no efectúa nada aparte del arrepentimiento
**Por causa de estos paralelos, muchos han creído que Juan era parte de los Esenios de Qumran antes de su ministerio.
***Pero si fue así, en los Evangelios lo vemos invitando a la sociedad en vez de aislarse de ella
**Una gran diferencia entre Qumran y Juan era que para ellos las lustraciones eran
diarias, donde para Juan era un rito de iniciación, que se hacía solo una vez
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!¿Cuál era el significado del ministerio y el bautismo de Juan?
*Israel tenía que arrepentirse para prepararse para la venida del Mesías. Una nueva época estaba por comenzar. El verdadero remanente tenía que alistarse.
*Nótese las imágenes violentas de castigo en Juan: fuegos, hachas y trilla.
*Uno no puede confiar en su ascendencia judía. Cada uno necesita un compromiso personal con Dios
*Si el trasfondo es el bautismo de proselitas, entonces hay una ironía profunda: los Judíos ahora quedan fuera del pueblo de Dios y ellos también, como los Gentiles, necesitan entrar por la fe y el arrepentimiento
*Juan tenía unos discípulos, pero no es claro que quiso formar una “iglesia” como hizo Jesús
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!¿Cuál era la relación entre el bautismo cristiano y el bautismo de Juan?
*//Paralelos//
**Ambos fueron instituidos por Dios
**Ambos estaban conectados con un cambio radical de vida
**Ambos estaban conectados con el perdón de los pecados
**Ambos usaban agua
*//Diferencias//
**El de Juan veía hacia delante, esperando la venida del Mesías; el bautismo cristiano ve hacia atrás, recordándonos de Jesús
**El de Juan solo era para Israel; el cristiano es para todas las naciones
**El bautismo cristiano es acompañado por la recepción del Espíritu en Hechos, el de Juan no.
**El de Juan no era para formar una nueva comunidad como el de Jesús
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!¿Por qué Jesús necesitaba ser bautizado?
*Jesús dijo que era para “cumplir toda justicia”. No lo explicó de una forma más especifica
*El bautismo de Juan era un bautismo de arrepentimiento, pero el hecho de que Juan no quiso bautizar a Jesús nos muestra que Jesús no fue bautizado para arrepentirse de sus pecados
*La interpretación de teologos y comentaristas cristianas es que Jesús necesitaba de esa forma identificarse completamente con la humanidad que él vino para salvar, para poder ser su representante
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!¿Cuáles fueron los tres sucesos que ocurrieron cuando Jesús fue bautizado?
*Los cielos se abrieron
*El Espíritu descendió sobre Jesús en forma de paloma
*La voz del cielo dijo que Jesús es su Hijo
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!¿Cuándo ocurrieron esos tres sucesos?
*Mateo y Marcos dan la impresión de que Jesús fue sumergido al agua, y que al subir su cabeza del agua, vio esos tres fenónmenos sobrenaturales.
*Sin embargo, los tiempos de los verbos en Lucas nos hacen entender que Jesús ya había subido del agua por completo y había empezado a orar.
**Lc 3.21-22: Aconteció que cuando todo el pueblo se bautizaba, también Jesús fue bautizado y, mientras oraba, el cielo se abrió y descendió el Espíritu Santo sobre él en forma corporal, como paloma; y vino una voz del cielo que decía: «Tú eres mi Hijo amado; en ti tengo complacencia».
*Así que los fenómenos sobrenaturales ocurrieron más en el contexto de su oración que en el momento de su bautismo
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!¿Qué significa que los cielos fueron abiertos?
*Algunos plantean a Isaías 63:11-64:1 como el trasfondo canónico
**“¿Dónde está el pastor que vino del mar, el que pone su Espíritu Santo entre su pueblo? O, si rompiera los cielos para descender.”
**Isaías anhela a otro líder como Moisés
**Los Evangelistas estarían implicando que Jesús es un nuevo Moisés
*Otros lo comparan con Mc 15:38, donde el velo del templo también se rompe, quitando el obstáculo entre los seres humanos y Dios
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!¿Por qué el Espíritu apareció en la forma de una paloma?
*La asociación entre la paloma y la paz es un símbolo moderno, y no podría haber sido el significado para los Evangelios
*Algunos conectan el símbolo de la paloma con Génesis 1.2, cuando el Espíritu movía sobre las aguas como ave)
*Otros lo conectan con el diluvio, cuando Noé envió una paloma sobre las aguas
*Otros lo conectan con Jonas, cuyo nombre significa paloma, y quien también entró a las aguas y salió de ellas?
*Charles Dennison plantea que se refiere tanto a Gen. 1 como el diluvio. El Espíritu aparece como ave en la creación, y una paloma aparece en la nueva creación del diluvio. El hecho de que el Espíritu se aparece como paloma simboliza que en Jesucristo hay una nueva creación. Su teoría tiene apoyo en citas del Talmud y los rollos del Mar Muerto.
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!¿Qué dijo la voz del cielo?
*En Mc y Lc la voz habla con Jesús (“Tú eres…”), pero Mt lo ha cambiado a la tercera persona “Este es…”).
*“Tú eres” debe ser la lectura original, porque es una referencia a Salmo 2.7 y otros textos del AT:
**Sal. 2.7: Yo publicaré el decreto; Jehová me ha dicho: «Mi hijo eres tú; yo te engendré hoy.
**Isa. 42.1: «Este es mi siervo, yo lo sostendré; mi escogido, en quien mi alma tiene contentamiento. He puesto sobre él mi espíritu; él traerá justicia a las naciones.
**1 Cron. 17.12-14: «Él me edificará Casa, y yo confirmaré su trono eternamente. Seré para él como padre, y él será para mí un hijo; no apartaré de él mi misericordia, como hice con aquel que fue antes de ti; sino que lo confirmaré en mi Casa y en mi reino eternamente, y su trono será firme para siempre”».
**Gen. 22.2, 12: Y dijo: Toma ahora tu hijo, tu único, Isaac, a quien amas, y vete a tierra de Moriah
*Mateo probablemente lo ha cambiado para que sea más didáctico y directo para sus lectores
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!¿Qué practicaba y enseñaba Jesús acerca del bautismo?
*En realidad, no hay tanto acerca del bautismo en los Evangelios aparte de los relatos de Juan el bautizador. No es un tema en las enseñanzas de Jesús.
*Jesús llegó a bautizar a más personas que Juan (Juan 4.1)
*Técnicamente Jesús mismo no bautizaba, sino sus discípulos lo hacía (Juan 4.2)
*Jesús se refirió a su pasión y muerte como un bautismo (Mc 10.38-39)
*En Mateo 28.19 Jesús les da a sus discípulos la Gran Comisión de bautizar a las naciones
-----
*Después de mencionar el ejemplo de deslealtad que Timoteo no debe imitar (los de Asia en v. 15), Pablo da ''un ejemplo de lealtad'', Onesiforo. La implicación es: "Timoteo, no seas como ellos, sino como Onesiforo."
*Onesiforo era ''la excepción en cuanto a los de Asia''. Onesiforo era de Asia porque él y su familia vivía en Éfeso. Sabemos esto porque versículo 18 habla de su ministerio en Éfeso, y en 4.19 Pablo envía saludos a su familia por medio de Timoteo en Éfeso.
*Pablo dice que Onesiforo ''le refrescó''. Probablemente debemos entenderlo tanto literalmente (le trajo comida a la cárcel) como figurativamente (le dio ánimo).
*Además, Onesiforo ''no se avergonzó'' de las cadenas de Pablo. Fee (236-237) dice que esto se refiere al riesgo que Onesiforo tomó en ser asociado con un criminal condenado por el imperio romano. El tema de no avergonzarse ocurre también en vv. 8 y 12.
*Dos veces Pablo expresa en oración ''su deseo'' de misericordia para Onesiforo y su familia:
**La primera vez pide misericordia para "la casa de Onesiforo". El hecho de que escribió "la casa de Onesiforo" y no "Onesiforo y su casa" tanto aquí como en 4.19 probablemente quiere decir que Onesiforo ha fallecido.
**La segunda petición es por Onesiforo mismo, que reciba misericordia 'en aquel día', es decir, en el día de la resurrección y el gran juicio final. Pablo tiene peticiones similares en 4.16 y 1 Tesalonicenses 3.11-13.
*Hay un ''juego de palabras'': Que Onesiforo, quien 'halló' a Pablo, también 'hallar' misericordia en aquel día.
*Algunos toman esta oración de Pablo como evidencia para la práctica de ''la intercesión por los difuntos''. Pero debemos recordarnos de las siguientes cosas:
**Esta oración no es una intercesión, sino una expresión de un deseo de Pablo.
**Pablo no duda la salvación de su amigo. No está orando por su salvación.
**Además, no debemos construir toda una doctrina de la intercesión por los difuntos sobre este único versículo.
*Towner llama nuestra atención al paralelo con Mateo 25.34-40: Pablo anhela que Onesiforo reciba las bendiciones que el Señor ofrece a los que ayudan a los prisioneros.
*Para comprender la expresión difícil "Que el ''Señor'' conceda que hallara misericordia del ''Señor"'', probablemente debemos entender el primer Señor como Jesucristo, y el segundo como Dios Padre.
*La ayuda que Onesiforo dio a Pablo en Roma no fue fuera de carácter para Onesiforo: Timoteo sabe bien, dice Pablo, que Onesiforo ya había ayudado a Pablo muchas veces ''en Éfeso'' (posiblemente durante los tres años en que Pablo vivió en Éfeso según Hechos 19-20).
#Hay evidencia que criticaron su falta de elocuencia (2.1-6, 3.1), tal vez en comparación con Apolos. (v.t. 2 Co. 11.6)
#Su aparente vacilación en cuanto a comer carne del mercado les confundía (9.19-23, 10.29-33)
#No les gusta que él trabaja con sus manos (9.3-14, v. t. 2 Co. 11.8-9, 12.13).
#14.37 implica que algunos rechazaban su autoridad como apóstol.
''En 2 Corintios''
#1.15-2.4: Algunos lo acusaron de vacilar en sus planes para visitarlos.
#2.17-3.3, 5.12, 10.12, etc: Algunos lo criticaron porque venía sin suficientes credenciales y sin cartas de recomendación como otros. Lo acusaron de recomendarse a si mismo y criticaron su integridad, como si se gloriara en si mismo (10-12).
#Caps. 3-5, 10.1, 10.10: El ministerio de Pablo estaba disfrazado por su débil aspecto físico, sus sufrimientos, el rechazo de su mensaje por los judíos. Pablo escribía cartas atrevidas, pero en persona, Pablo no era suficientemente impresionante para los Corintios, especialmente en comparación con los “super-apóstoles”.
#Antes de esta carta no hablaba abiertamente de sus visiones y revelaciones como los super-apóstoles (12.1-12), otra señal de su debilidad.
,,Fuentes: Varias, esp. Gordon D. Fee, 1 Corinthians: New International Commentary on the New Testament. (Grand Rapids, MI: Eerdmans, 1987).,,
|brownaltrows|k
|2.6-8|Estaban allí sentados algunos de los escribas, los cuales pensaban para sí: «¿Por qué habla este de ese modo? Blasfemias dice. ¿Quién puede perdonar pecados, sino sólo Dios?». Y conociendo luego Jesús en su espíritu que pensaban de esta manera dentro de sí mismos, les preguntó: - ¿Por qué pensáis así?|
|¿3.5?|¿Jesús lee las mentes de otras personas aquí, como lo hace en otros textos en los Evangelios?|
|11.1-6|Jesús predice la manera en que los discípulos encontrarán el pollino|
|¿12.15?|Pero él, percibiendo la hipocresía de ellos, les dijo: - ¿Por qué me tentáis? Traedme un denario para que lo vea.|
|Cap. 13|Jesús predice varias cosas futuras en su discurso escatológico|
|14.13-16|Jesús predice la manera en que sus discípulos encontrarán el dueño del aposento alto|
|14.27|Jesús predice que sus discípulos lo abandonará|
|14.30|Jesús predice que Pedro lo negará tres veces|
,,v.t. las predicciones de la pasión de Jesucristo en Marcos. Texto bíblico: Reina Valera Revisada (1995) Bible Text (Miami: Sociedades Biblicas Unidas, 1998),,
''Su tamaño y su género''
''Su estructura e interconexiones''
*[[Un bosquejo de 1 Corintios]]
*[[Cuatro problemas en 1 Corintios 1-6]] y [[Siete respuestas en 1 Corintios 7-16]]
*[[Estructuras ABA en 1 Corintios]]
''Sus temas y su teología''
''Sus aspectos literarios''
*[[Fórmulas Περὶ δὲ en 1 Corintios]]
''Su lugar en el contexto canónico''
''Su tamaño y su género''
*El género de 1 Juan es difícil determinar:
**No tiene una introducción o conclusión típica de una carta de su tiempo.
**Sin embargo, habla de “escribir”, no de “hablar”, a los lectores, en contraste con Hebreos. Así que probablemente no es un sermón.
''Su estructura e interconexiones''
*1 Juan es el libro más difícil del NT en cuanto a su estructura. Los comentaristas casi concuerdan en cuanto a las perícopas, pero no en cuanto a las divisiones básicas de la carta. En [[Un bosquejo de 1 Juan]] solo mostramos las perícopas y su contenido.
*1 Juan parece una sinfonía o un espiral, porque menciona a varios temas y regresa a cada uno repetidamente, cada vez desde otra perspectiva.
*La mayoría de comentaristas encuentran ''tres pruebas de la fe'' genuina en 1 Juan, y usan estas pruebas como claves para la estructura:
**¿Crees que Jesús es el Cristo (Mesías), venido en la carne?
**¿Vives una vida justa?
**¿Amas a tus hermanos?
''Sus temas y su teología''
*[[Los adversarios de Dios en 1 Juan]]
*[[Definiciones del amor en 1 Juan]]
*[[El amor de Dios en 1 Juan]]
*[[Nuestro amor por Dios en 1 Juan]]
*[[Nuestro amor por las personas en 1 Juan]]
*[[Los anticristos en 1 Juan]]
*[[La confianza en 1 Juan]]
*[[Dios Padre en 1 Juan]]
*[[La encarnación de Cristo en 1 Juan]]
*[[La escatología en 1 Juan]]
*[[El Espíritu Santo en 1 Juan]]
*[[La fe en 1 Juan]]
*[[La iglesia en 1 Juan]]
*[[Jesucristo en 1 Juan]]
*[[Jesús como Hijo de Dios en 1 Juan]]
*[[Jesús como Mesías en 1 Juan]]
*[[Juan y sus colegas en 1 Juan]]
*[[La justicia y la injusticia en 1 Juan]]
*[[La morada de Dios en nosotros en 1 Juan]]
*[[La muerte de Cristo en 1 Juan]]
*[[La muerte espiritual en 1 Juan]]
*[[El mundo en 1 Juan]]
*[[Nombres para Dios en 1 Juan]]
*[[La obediencia en 1 Juan]]
*[[La oración en 1 Juan]]
*[[El pecado en 1 Juan]]
*[[La perfección en 1 Juan]]
*[[La regeneración en 1 Juan]]
*[[La revelación divina en 1 Juan]]
*[[Las respuestas que Juan deseaba de los destinatarios de 1 Juan]]
*[[La segunda venida de Cristo en 1 Juan]]
*[[El tema del testimonio en 1 Juan]]
*[[El tema del ungimiento en 1 Juan]]
*[[La verdad en 1 Juan]]
*[[La victoria en 1 Juan]]
*[[La vida eterna en 1 Juan]]
*Carson, Moo y Morris (457) piensan que las cartas de Juan enfatizan la necesidad de comparar cada nueva revelación o doctrina con el mensaje que tenemos "desde el principio."
*La doctrina de la seguridad de la salvación (5.13)
*El autor de esta carta usa un tono autoritario que un apóstol usaría. No vacila en llamar a otros mentirosos, engañadores y anticristos. Provee pruebas que dividen la humanidad de dos categorías. El autor exhorta en 2.15, 2.24, 2.28, 4.1, 5.21; el autor hace declaraciones teológicas en 2.6, 3.14, 4.12; el autor denuncia a otros en 2.18, 2.22, 3.10; identifica errores en 1.6, 1.8, 2.4, 2.22. (NIV Study Bible). Carson, Moo y Morris dan la siguiente lista de textos de autoridad: 2.1-2, 2.8, 2.15, 2.17, 2.23, 2.28, 3.6, 3.9, 4.1, 4.8, 4.16, 5.21 (449). Ellos llaman nuestra atención al hecho de que el autor también demuestra esta autoridad en 2 y 3 Juan, o sea sobre varias congregaciones. Solo un apóstol hubiera tenido autoridad sobre varias congregaciones, porque los ancianos tenían autoridad sobre congregaciones individuales.
''Sus aspectos literarios''
*1 Juan falta una introducción epistolar y una conclusión epistolar. Muchos piensan que la intención de Juan era que la carta circulara a varias iglesias, y el portador añadiera una introducción verbal, o hasta una nota personal. Es posible que 2 Juan sea un ejemplo de una nota personal que fue añadida a 1 Juan. ,,Parafrasis de Carson, Moo y Morris, Introduction to the New Testament, 445.,,
*[[Clases de oraciones en 1 Juan]]
*[[Afirmaciones falsas de otros en 1 Juan]]
*[[Contrastes en 1 Juan]]
*[[Personajes mencionados en 1 Juan]]
*[[Quiasmos en 1 Juan]]
''Su lugar en el contexto canónico''
*1 Juan no contiene citas directas del AT pero sí contiene varias alusiones. [[El uso del AT en 1 Juan]]
*3 Juan comparte varias características con los documentos que conocemos como el Evangelio de Juan y las cartas de 1 Juan y 2 Juan. Ve @@background-color:yellow; [[Paralelos entre el Evangelio de Juan y las cartas, una tabla]],@@ [[Diferencias entre el Evangelio de Juan y las cartas]], [[Paralelos entre las cartas de Juan]], y [[Una comparación de 1 Juan y 2 Juan]].
''Su tamaño y su género''
''Su estructura e interconexiones''
*[[Un bosquejo de 1 Timoteo]]
*[[La estructura ABABA de 1 Timoteo]]
*[[Viejo bosquejo de 1 Timoteo]]
''Sus temas y su teología''
*[[El amor en 1 Timoteo]]
*[[Ángeles y demonios en 1 Timoteo]]
*[[Las buenas obras en 1 Timoteo]]
*[[La conciencia en 1 Timoteo]]
*[[El dinero y la avaricia en 1 Timoteo]]
*[[Palabras para la enseñanza en 1 Timoteo]]
*[[La escatología en 1 Timoteo]]
*[[El Espíritu Santo en 1 Timoteo]]
*[[La familia en 1 Timoteo]]
*[[La fe en 1 Timoteo]]
*[[La gratitud en 1 Timoteo]]
*[[La honestidad en 1 Timoteo]]
*[[Los nombres para Dios en 1 Timoteo]]
*[[La piedad en 1 Timoteo]]
*[[Temas misceláneas de 1 Timoteo (no terminado)]]
''Sus aspectos literarios''
*1 Timoteo no tiene la acción de gracias, algo que uno esperaría en una carta antigua. Pablo va directamente a los asuntos que tiene que tratar con Timoteo. Tampoco incluye saludos finales.
*[[Encargos solemnes en 1 Timoteo]]
*[[Las ‘palabras fieles’ en las cartas pastorales]]
''Su lugar en el contexto canónico''
*[[Citas y alusiones al AT en 1 Timoteo]]
*[[Las cartas pastorales]]
''Su tamaño y su género''
''Su estructura e interconexiones''
*2 Corintios es una carta de tres secciones principales:
**Capítulos 1-7 son una sección teológica, una explicación defensiva de por qué Pablo no volvió a visitar a los Corintios
**Capítulos 8-9 son una sección pacífica con exhortaciones para terminar la ofrenda para Jerusalén
**Capítulos 10-13 son una sección severa, una defensa contra las críticas de los adversarios, los "super-apóstoles"
*Ofrecemos [[Un bosquejo de 2 Corintios]] y nuestro [[Viejo bosquejo de 2 Corintios]].
''Sus temas y su teología''
*[[El Espíritu Santo en 2 Corintios]]
*[[El tema ‘fuerza en debilidad’ en 2 Corintios]]
*Para un breve resumen de la ética de 2 Corintios, ve [[La respuesta que Pablo esperaba de los destinatarios de 2 Corintios]]
''Sus aspectos literarios''
*2 Corintios es la carta más personal de todas las cartas de Pablo.
*2 Corintios contiene varios catálogos de las aflicciones que Pablo experimentó en su vida. Véase [[Catálogos de aflicciones en Pablo]].
*En 2 Corintios, el apóstol Pablo sale de su tema con una digresión de varios capítulos (2.14-7.4), y dentro de esta digresion hay otra digresión más breve (6.14-7.1).
''Su lugar en el contexto canónico''
*[[Citas y alusiones al Antiguo Testamento en 2 Corintios]]
*2 Corintios no menciona muchos de los asuntos de 1 Corintios, con la excepción de la colecta. ,,Fee, God's Empowering Presence, 282.,,
''Su tamaño y su género''
''Su estructura e interconexiones''
*Ofrecemos [[Un bosquejo de 2 Juan]]
''Sus temas y su teología''
*Prefiero entender la teología y la ética de las cartas bíblicas como respuestas a la situación que provocó la composición de la carta. Ve [[Las cuatro respuestas que el autor de 2 Juan espera de sus lectores]] para un resumen de la ética de 2 Juan, y [[El mensaje y la motivación que 2 Juan da a sus lectores originales]] para su teología.
*Dios el Padre elige a los creyentes (1) y da mandamientos que ellos deben guardar (6). Dios y Jesucristo son fuentes de gracia, misericordia y paz (v. 3). Jesucristo ha venido en la carne. 2 Juan no menciona al Espíritu Santo.
*Juan habla de la “verdad” (5 veces en vv. 1-4), o “la doctrina” acerca de Cristo (9). Los que conocen la verdad deben andar en ella (4) y morar en esta enseñanza (9).
*Los creyentes son descritos como “los que conocen la verdad” (1).
*Deben amarse mutuamente (5). "El anciano parece distinguir entre el mandamiento de Dios (singular), el de amar (2 Jn 5, 6b, v.t. 1 Jn 2.7-8, 3.23, 4.21), y sus mandamientos (plural), la obediencia a los cuales siendo la sustancia de amar (2 Jn 6a, v.t. 1 Jn 2.3-4, 3.22, 24)." ,,Marshall, New Testament Theology, 531,,
*Esperan una recompensa completa, pero esta recompensa es condicional, y ellos deben tener cuidado en no perderla (8).
*Hay engañadores o anticristos que no reconocen la encarnación de Cristo y vienen con otra enseñanza (7). Los creyentes no deben recibirlos (10-11).
''Sus aspectos literarios''
*[[Las figuras usadas en 2 Juan]]
*[[Un análisis de los tipos de oraciones gramaticales en 2 Juan]]
*[[Los personajes mencionados en 2 Juan]]
''Su lugar en el contexto canónico''
*2 Juan comparte varias características con los documentos que conocemos como el Evangelio de Juan y las cartas de 1 Juan y 3 Juan. Ve @@background-color:yellow; [[Paralelos entre el Evangelio de Juan y las cartas, una tabla]],@@ [[Diferencias entre el Evangelio de Juan y las cartas]], [[Paralelos entre las cartas de Juan]], [[Una comparación de 1 Juan y 2 Juan]], y [[Una comparación de 2 Juan y 3 Juan]].
''Su tamaño y su género''
*2 Pedro 1.1-2 tiene la forma de una introducción a una carta. Sin embargo, podemos considerar el libro como un testamento, las últimas exhortaciones de una persona que sabe que morirá pronto. (Webb, 388)
''Su estructura e interconexiones''
*[[Un bosquejo de 2 Pedro]]
*[[Otro bosquejo de 2 Pedro]]
*[[Viejo bosquejo de 2 Pedro]]
''Sus temas y su teología''
*Un tema principal es el crecimiento
*2 Pedro menciona a los ángeles dos veces: el encarcelamiento de los ángeles malvados (2.4—véase también Judas 6) y la virtud de los ángeles buenos, que no maldicen a otros seres celestiales (2.11).
*[[Las palabras para ‘conocer’, ‘conocimiento’, ‘saber’ en 2 Pedro]]
*[[Las palabras para ‘destruir’, ‘corrupción’, ‘destruido’ en 2 Pedro]]
*[[La palabra para ‘ser diligente’ en 2 Pedro]]
*[[Dios Padre en 2 Pedro]]
*[[El tema del día del Señor en 2 Pedro]]
*Es notable que 2 Pedro habla de la santificación en cap. 1, pero con la excepción de 1.21, donde dice que el Espíritu inspiró a los profetas, esta carta no menciona al Espíritu Santo.
*[[Jesucristo 2 Pedro]]
*2 Pedro enfatiza la memoria. Escribe para recordar a sus lectores (1.12-15, 3-1-2, 3.8). En contraste, los injustos son olvidadizos (1.9, 3.5).
*[[Nombres para Dios en 2 Pedro]]
*[[Las palabras para ‘profeta, profecía’ en 2 Pedro]]
*[[La palabra para ‘promesa’ en 2 Pedro]]
*[[La revelación divina como la verdad en 2 Pedro]]
*[[La salvación en 2 Pedro]]
''Sus aspectos literarios''
*2 Pedro no tiene una típica conclusión epistolaria.
*[[Citas de las palabras de los adversarios de Pedro en 2 Pedro]]
*La calidad del griego en 2 Pedro no es muy buena. Sin embargo, el autor tiene un vocabulario extenso y alto. Wallace piensa que Pedro quería escribir de una forma elocuente para su testamento - sus últimas palabras a sus lectores - así que escogió un vocabulario alto. Sin embargo, Pedro no contaba con un buen manejo de griego, así que su gramática y estilo no es al mismo nivel de su vocabulario. Bruce Metzger escribió, "2 Pedro es posiblemente el único libro del Nuevo Testamento cuyo lenguaje, parece, se mejora al ser traducido." (52)
*Pedro llama a sus lectores “mis hermanos” en 2 Pedro 1.10, y “amados” cuatro veces en el último capítulo (3.1, 8, 14, 17).
*Algunas de las oraciones de 2 Pedro son largas y complicadas en el griego original (p. ej. 1.3-4, 3.5-6).
*[[Pares de palabras en 2 Pedro]]
*[[Los personajes mencionados en 2 Pedro]]
*[[La repetición de palabras y frases favoritas en 2 Pedro]]
*[[El sabor judaico de 2 Pedro]]
''Su lugar en el contexto canónico''
*[[Citas y alusiones al Antiguo Testamento en 2 Pedro]]
*[[Alusiones al Nuevo Testamento en 2 Pedro]]
*[[Paralelos entre 2 Pedro y 1 Pedro]]
''Su tamaño y su género''
''Su estructura e interconexiones''
*[[La estructura de 2 Tesalonicenses|Un bosquejo de 2 Tesalonicenses]] es fácil memorizar: hay tres temas prinicipales en el libro, y cada capítulo se trata de uno de los temas.
''Sus temas y su teología''
*[[Resumen del mensaje de 2 Tesalonicenses]]
*[[Nombres para Dios en 2 Tesalonicenses]]
*Curiosamente, Pablo nunca menciona la muerte de Jesucristo en la cruz directamente en 2 Tesalonicenses.
*Algunos comentaristas enlazan el tema de la escatología en 2 Tesalonicenses 2 con el tema de la flojera en cap. 3. Ellos alegan que los Tesalonicenses dejaron sus trabajos porque esperaban la segunda venida en cualquier momento. Sin embargo, Pablo nunca hace una relación expresa entre estos temas. El problema de la flojera en algunos Cristianos en Tesalónica parece ser simplemente un caso de flojera y dependencia de la generosidad de otros Cristianos, sin ninguna raíz escatológica.
*[[Las respuestas que Pablo deseaba de sus destinatarios en 2 Tesalonicenses]]
''Sus aspectos literarios''
*[[Cumplidos en 2 Tesalonicenses]]
*Pablo llama atención a su propia firma en 2 Tesalonicenses 3.17
*[[Oraciones y expresiones de los deseos de Pablo en 2 Tesalonicenses]]
*[[Los personajes mencionados en 2 Tesalonicenses]]
''Su lugar en el contexto canónico''
*No hay citas directas al AT en 2 Tesalonicenses. Pero hay algunas [[alusiones|Alusiones al Antiguo Testamento en 2 Tesalonicenses]]
*No todos están de acuerdo que 2 Tesalonicenses fue escrita después de 1 Tesalonicenses. [[El orden cronológico de las cartas de Pablo a los Tesalonicenses]].
''Su tamaño y su género''
*El género literario general de 2 Timoteo es epístola, una carta formal del mundo antiguo destinada para leerse públicamente.
*Además, podemos identificarlo como un testamento. En caso de que Pablo no tenga oportunidad de ver a Timoteo antes de su muerte, Pablo incluye en su carta:
**Encargos solemnes a que Timoteo siga en los pasos de Pablo, cumpliendo fielmente su ministerio de proclamar el evangelio
**Resúmenes de su evangelio
**Testimonios a su propia fidelidad en su ministerio
''Su estructura e interconexiones''
*Las tres secciones principales de 2 Timoteo son:
**Pablo llama a Timoteo a sufrir con él en el ministerio (1.3-2.13)
**Pablo describe el ministerio que Timoteo necesitará para resistir a los adversarios (2.14-4.5)
**Pablo expone su propia situación y necesidades, y expresa su confianza en su galardón eterno (4.6-22).
*[[Un bosquejo de 2 Timoteo]]
*[[Viejo bosquejo de 2 Timoteo]]
''Sus temas y su teología''
*La esencia del mensaje de 2 Timoteo se puede resumir así:
**Cristo encomendó su evangelio a Pablo y a Timoteo (1.12-14, 2.2, 3.14-17)
**Pablo ha sido fiel en su ministerio para salvar a otros (1.12, 2.9-10, 3.11, 4.6-8, 4.17-18)
**El futuro será muy difícil para los ministros del evangelio, y ellos tendrán que sufrir (1.8, 1.12, 2.3-5, 2.9-13)
**Después de la muerte de Pablo, Timoteo debe ser fiel al evangelio tal como Pablo fue fiel.
*[[Los nombres para Dios en 2 Timoteo]]
*[[Referencias a la vida de Timoteo en 2 Timoteo]]
''Sus aspectos literarios''
*2 Timoteo contiene varios elementos litúrgicos: una bendición (4.22), una doxología (4.18), y un himno (2.11-13).
*2 Timoteo 4.1ff es un encargo solemne de Pablo a Timoteo: //"Te suplico encarecidamente delante de Dios y del Señor Jesucristo, que juzgará a los vivos y a los muertos en su manifestación y en su Reino, que prediques la palabra y que instes a tiempo y fuera de tiempo. Redarguye, reprende, exhorta con toda paciencia y doctrina...."//
*[[Las ‘palabras fieles’ en las cartas pastorales]]
*[[Los personajes mencionados en 2 Timoteo]]
*2 Timoteo 3.1-5 es una profecía: //"También debes saber que en los últimos días vendrán tiempos peligrosos...."//.
*2 Timoteo 3.2-5 contiene una lista de vicios: //"Habrá hombres amadores de sí mismos, avaros, vanidosos, soberbios, blasfemos, desobedientes a los padres, ingratos, impíos, sin afecto natural, implacables, calumniadores, sin templanza, crueles, enemigos de lo bueno, traidores, impetuosos, engreídos, amadores de los deleites más que de Dios, que tendrán apariencia de piedad, pero negarán la eficacia de ella. A esos, evítalos."//
''Su lugar en el contexto canónico''
*[[Citas y alusiones al Antiguo Testamento en 2 Timoteo]]
*2 Timoteo es una de [[Las cartas pastorales]].
*El nombre Himeneo aparece en 1 Timoteo 1.20 y 2 Timoteo 2.17. El nombre Alejandro aparece en 1 Timoteo 1.20 y 2 Tim. 4.14.
''Su tamaño y su género''
''Su estructura e interconexiones''
*Ofrecemos [[Un bosquejo de 3 Juan]].
''Sus temas y su teología''
*[[El mensaje de Juan para motivara Gayo a la respuesta deseada]]
*Esta carta no menciona ni a Cristo ni al Espíritu Santo. Solo menciona a Dios, o al Nombre (7). Los malos no han visto a este Dios (11), pero los creyentes (llamados “la iglesia” (6, 9, 10) y “los hermanos” (3, 4, 9)) son “de él” (11) y hacen las cosas de una manera digna de él (6).
*Los creyentes reciben maestros itinerantes (5-8), e imitan lo que es bueno (11).
*En cambio, los malos chismean y rehusan recibir a los creyentes itinerantes (10).
*"La verdad" (1, 3, 4, 8, 12)
*Vivir la vida cristiana es "caminar"
*El amor (6)
''Sus aspectos literarios''
*Ofrecemos esta imagen de [[Los personajes mencionados en 3 Juan]].
''Su lugar en el contexto canónico''
*3 Juan comparte varias características con los documentos que conocemos como el Evangelio de Juan y las cartas de 1 Juan y 2 Juan. Ve @@background-color:yellow; [[Paralelos entre el Evangelio de Juan y las cartas, una tabla]],@@ [[Diferencias entre el Evangelio de Juan y las cartas]], [[Paralelos entre las cartas de Juan]], y [[Una comparación de 2 Juan y 3 Juan]].
''Su tamaño y su género''
''Su estructura e interconexiones''
*[[Un bosquejo de Colosenses]]
*[[Viejo bosquejo de Colosenses]]
''Sus temas y su teología''
*[[La cristología de Colosenses]]
*[[La gratitud en Colosenses]]
*[[La plenitud en Colosenses]]
*[[Las riquezas en Colosenses]]
''Sus aspectos literarios''
''Su lugar en el contexto canónico''
*[[Citas y alusiones en Colosenses al Antiguo Testamento]]
*[[Conexiones entre Colosenses y Filemón]]
*[[Paralelos entre Efesios y Colosenses]]
''Su tamaño y su género''
''Su estructura e interconexiones''
*[[Un bosquejo de Efesios]]
''Sus temas y su teología''
*[[La gratitud en Efesios]]
*[[Los poderes malos en Efesios]]
*El tema principal que atraviesa toda la carta de Efesios es la creación de una nueva humanidad. La muerte de Cristo en la cruz quita las barreras entre Judíos y Gentiles, formando de los dos pueblos un nuevo pueblo. La unidad y el amor de este pueblo proclama a los poderes que Cristo ha vencido sobre el odio y las divisiones que los demonios sembraron en la humanidad. Por esta razón Pablo llama a los Efesios al amor y a la unidad repetidamente en esta carta. [[La creación de una nueva humanidad en Efesios]]
''Sus aspectos literarios''
*[[Estadísticas acerca del vocabulario de Efesios]]
*Pablo empieza una afirmación en Efesios 3.1 y no la reanuda hasta 3.14, después de una larga digresión.
*En Efesios capítulos uno y dos, Pablo alterna entre los pronombres "vosotros" y "nosotros". Lo que quiere decir es "vosotros Gentiles" y "nosotros Judíos".
''Su lugar en el contexto canónico''
*[[Citas y alusiones al Antiguo Testamento]]
*[[Paralelos entre Efesios y Colosenses]]
*[[Paralelos entre Efesios y 1 Pedro]]
''Su tamaño y su género''
*Filemón es una carta personal, y tiene 25 versículos y 445 palabras en griego.
''Su estructura e interconexiones''
*Tenemos [[Un bosquejo para Filemón]]
''Sus temas y su teología''
*La teología de Filemón gira alrededor de la transformación de relaciones interpersonales cuando las personas se encuentran "en Cristo". Hay una comunidad llamada la "iglesia" o los "santos", quienes son colaboradores y compañeros de milicia. Los miembros de esta comunidad son "hermanos en el Señor", y Dios es su Padre. Pablo compara su entrada a esta comunidad con el proceso de nacimiento.
*Estos santos ejercen fe en Jesús, extienden amor unos a otros, oran y dan gracias a Dios, se reunen en hogares, actívamente comparten su fe, y trabajan juntos para Dios. Algunos de ellos como Pablo y Epafras, son prisioneros a causa del Señor.
*Detrás de todo están Dios el Padre y el Señor Jesucristo. Lo único que aprendemos de ellos en esta carta es que son fuentes de gracia y paz, y de muchas cosas buenas. En v. 15 hay una pista que Dios ordena ciertos eventos para sus propios propósitos especiales.
*Tenemos también una tabla de [[Los nombres para Dios en Filemón]].
''Sus aspectos literarios''
*Tenemos una imagen de [[Los personajes mencionados en Filemón]].
*Pablo usa muchas [[técnicas persuasivas|Los métodos persuasivos de Pablo en Filemón]] en esta carta para convencer a Filemón acerca de Onésimo.
*Hay un quiasmo en Filemón 5: El griego de Filemón 5 dice, "tu amor y tu fe, que tienes para el Señor Jesús y para todos los santos." El primer y el último punto van juntos, y los dos puntos de en medio van juntos:
@@.indent2 Amor@@
@@.indent3 Fe@@
@@.indent3 para el Señor Jesús@@
@@.indent2 para todos los santos@@
''Su lugar en el contexto canónico''
*La carta a Filemón no contiene citas o alusiones al Antiguo Testamento.
*Onésimo aparece en Colosenses 4.9, Arquipo aparece en Colosenses 4.17, y los que envían saludos en Filemón 23-24 (Epafras, Marcos, Aristarco, Demas y Lucas) también mandan saludos en Colosenses 4.10-14. Véase también [[aquí|Conexiones entre Colosenses y Filemón]] para más conexiones entre estos dos libros de la Biblia.
''Su tamaño y su género''
''Su estructura e interconexiones''
*[[Un bosquejo de Filipenses]]
''Sus temas y su teología''
*[[Estadísticas acerca del vocabulario de Filipenses]]
*[[La lógica de Filipenses]]
*El libro de Filipenses no menciona a los ángeles, los demonios, o el diablo.
*[[La cruz en Filipenses]]
*[[La elección en Filipenses]]
*[[El evangelio en Filipenses]]
*[[El gozo en Filipenses]]
*[[La glorificación en Filipenses]]
*[[La irreprochabilidad y la pureza en Filipenses]]
*[[Los nombres para Dios en Filipenses]]
*[[Prisiones en Filipenses]]
*[[La segunda venida en Filipenses]]
''Sus aspectos literarios''
*Pablo empieza una conclusión de su carta a los Filipenses en 3.1, pero se interrumpe a si mismo para compartir el material en capítulo 3. Después, en 4.4, Pablo reanuda su conclusión.
*Filipenses es una carta “calurosamente personal”, y Pablo usa la primera persona 102 veces (Harrison, 340). Además, Pablo incluye una larga sección autobiográfica en cap. 3.
*[[Figuras en Filipenses]]
''Su lugar en el contexto canónico''
*[[Citas y alusiones al Antiguo Testamento en Filipenses]]
''Su tamaño y su género''
''Su estructura e interconexiones''
*[[Un bosquejo de Gálatas]]
*[[Viejo bosquejo de Gálatas]]
''Sus temas y su teología''
*[[Ángeles y demonios en Gálatas]]
*[[La cruz de Jesucristo en Gálatas]]
''Sus aspectos literarios''
*[[Un propuesto quiasmo para Gálatas 4.1-7]]
''Su lugar en el contexto canónico''
*[[Citas y alusiones al Antiguo Testamento en Gálatas]]
''Sus temas y su teología''
*[[Judíos y Gentiles en Romanos]]
*[[La carne en Romanos]]
*[[La justificación en Romanos]]
*@@.highlight Justicia de Dios, el debate entre N. T. Wright y John Piper, Wright, 398-406@@
*Probablemente hay referencias sútiles e irónicas a Cesar y el imperio romano en el libro de Romanos. Véase [[Romanos y la Parodia del Culto a Cesar]]
*La palabra 'espíritu' en Romanos puede significar el espíritu humano (1.9, 7.6, 8.16), o el Espíritu Santo (1.4, 8.11, 9.1, 15.16, etc).
*La palabra 'ley' en Romanos puede significar todo el Antiguo Testamento (3.19), el Pentatéuco (3.21b), la ley moasico (2.17-27, 5.13-14, 5.20a, 9.31, 10.3, 13.9-10), un principio o dinámica (3.27, 7.21-25, 8.2), o la idea de 'ley' en general (2.14, 4.15, 5.13, 7.1).
*En 6.13 y 12.1 Pablo habla de presentarnos a Dios.
*La segunda venida no parece ser un tema importante en Romanos.
*Hay una énfasis en "todos" en Romanos: todos los que creen (1.16; 3.22; 4.11; 10.4, 10.11–13), "toda injusticia" (1.18, 1.29), todos bajo el pecado (3.9, 3.12, 3.19–20, 3.23; 5.12), "toda la descendencia de Abraham" (4.11, 4.16), "toda Israel" (Rom 11.26). (DPL)
*El artículo sobre Romanos en DPL dice que la Cristología no es un tema principal de Romanos. Parece haber sido un tema donde no hubo diferencias entre Pablo y los Romanos. El tema de Cristología aparece principalmente en 1.3–4 y 3.21–26.
*Otros temas en Romanos: la reconciliación, la cruz de Cristo, el sufrimiento, la obediencia, dones espirituales, el servicio, el gobierno.
''Sus aspectos literarios''
*Su larga introducción
*La riqueza de sus términos teológicos
*[[Las figuras en Romanos]]
*N. T. Wright describe el estilo de Pablo así, que Pablo afirma de manera condensada, y poco a poco lo desenvuelve. (396-397)
!!La estructura de los Salmos
*[[La numeración de los Salmos]]
*[[Los "cinco libros" del Salterio]]
*[[Los cánticos de las subidas]]
!!Los aspectos literarios de los Salmos
*[[Las funciones sintácticas de los Salmos]]
*[[La clasificación de los subgéneros de los Salmos]]
''Su tamaño y su género''
''Su estructura e interconexiones''
*[[Un bosquejo de Tito]]
''Sus temas y su teología''
*[[Temas relacionados con la autoridad en Tito]]
*[[El tema de la conducta cristiana ante la sociedad en Tito]]
*[[Descripciones de la doctrina cristiana en Tito]]
*[[Las Escrituras: sinónimos para el mensaje apostólico en Tito]]
*[[Motivos evangelísticos en Tito 2]]
*[[La fe y la incredulidad en Tito]]
*La flojera y la gula se mencionan en Tito 1.12, y el robo en Tito 2.9-10
*[[La gracia de Dios en Tito]]
*[[Verbos acerca del ministerio en Tito]]
*[[Nombres para Dios en Tito]]
*[[La oposición de los inconversos en Tito]]
*[[El pecado en Tito]]
*[[Temas teológicos en Tito]]
''Sus aspectos literarios''
*Gordon D. Fee dice que Tito tiene un caracter menos urgente que 1 Timoteo. Parece ser una carta profiláctica (preventativa) en cuanto a los falsos maestros, no reactiva a una situación urgente. ,,Gordon D. Fee, //God's Empowering Presence: The Holy Spirit in the Letters of Paul.// (Peabody, MA: Hendrickson, 1994), 776,,
*[[Figuras usadas en Tito]]
*[[Las ‘palabras fieles’ en las cartas pastorales]]
*''Tito 1.12'', si lo tomamos muy literalmente, representa un ejemplo de [[la paradoja del mentiroso|http://es.wikipedia.org/wiki/Paradoja_del_mentiroso]]: Pablo cita a Epiménides el Cretense, quien dijo que los Cretenses siempre eran mentirosos. Así se nos presenta un problema: si los Cretenses siempre son mentirosos, ¿Fue mentiroso Epiménides cuando dijo eso? Si mintió, entonces no sería cierto que los Cretenses siempre son mentirosos. Pero si Epiménides dijo la verdad, entonces él mismo sería un ejemplo de un Cretense que no siempre fue mentiroso. En ambos casos, se trata de una contradicción.
*[[Personajes mencionados en Tito]]
*La carta de Pablo a Tito tiene dos secciones teológicas importantes, Tito 2.11-14 y 3.3-7.
*[[Las virtues seculares en Tito]]
''Su lugar en el contexto canónico''
*[[Citas y alusiones al Antiguo Testamento en Tito]]
*Es interesante notar que la única cita formal en Tito es una cita al poeta cretense Epiménides en 1.12.
*Tito es una de [[Las cartas pastorales]].
''Su tamaño y su género''
''Su estructura e interconexiones''
*El Evangelio de Juan está dividido en dos secciones principales, capítulos 1-12 y capítulos 13-21. El pasaje 11.55-12.50, aunque pertenece a la primera sección, actúa como eje entre las dos secciones. Véase nuestro [[Bosquejo del Evangelio de Juan]] y [[Juan 11.55-12.50 como el eje entre las secciones principales del Evangelio de Juan]].
*Juan usa varias transiciones cronológicas para estructurar la primera mitad de su Evangelio. Véase [[Transiciones cronológicas en Juan]].
*El discurso de Jesús en el aposento alto parece llegar a su conclusión en Juan 14.31, pero sigue en marcha a partir del siguiente versículo como si la conclusión no existiera.
*La similitud entre Juan 2.13 y 11.55 podría ser un factor en la estructura del cuarto Evangelio.
|bluealtrows|k
|2.13|Estaba cerca la Pascua de los judíos, y subió Jesús a Jerusalén.|
|11.55|Se acercaba la Pascua de los judíos, y muchos subieron de aquella región a Jerusalén, antes de la Pascua, para purificarse.|
,,Texto bíblico: Reina Valera Revisada (1995) Bible Text (Miami: Sociedades Biblicas Unidas, 1998).,,
*La primera sección del Evangelio de Juan se enfoca en el ministerio público de Jesús. Jesús se relaciona principalmente con personas del público, enseñándolas, corrigiéndolas, y discutiendo con ellas. Los comentaristas dicen que esta primera sección también se enfoca en el tema del juicio legal. En la segunda sección Jesús se relaciona principalmente con sus discípulos - su discurso en capítulos 13-17, y, después de su pasión y resurrección, otras conversaciones con sus discípulos. Esta sección también se enfoca en la gloria de Jesús. Véase [[Una comparación de las dos secciones principales del Evangelio de Juan]].
*Juan 20.30-31 provee una conclusión prematura al Evangelio, dando la impresión de que el capítulo 21 ha sido añadido después, como epílogo.
*[[Paralelos entre Juan 5 y Juan 9]]
''Sus temas y su teología''
*Espero desarrollar estos temas en el futuro. Pero por mientras, aquí están los temas y las páginas apropiadas en George Eldon Ladd, //Teología del Nuevo Testamento.//
**El mundo como objeto del amor de Dios, pero opuesto a Dios (Ladd 331-4)
**Nacer de nuevo (Ladd, 410)
**Creer (Juan usa el verbo “creer” en vez del nominativo “fe”) - señales
**La misión de Jesús, quien fue enviado por su Padre (Ladd, 359-361)
**La preexistencia de Jesús (Ladd, 350)
**La humanidad de Jesús (Ladd, 362ff)
**Vida eterna – vida en el presente, resurrección en el futuro; 17.3. (Ladd cap. 20)
**La verdad (Ladd, 376-383)
**Ver / mirar a Jesús (Ladd, 376)
**Amar – la ética Juanina (Ladd, 394ff)
**La iglesia como rebaño; cf. 17.20—los que creerán (Ladd, 397-400)
**El Espíritu Santo como agua y el Paracletos (Ladd cap. 22)
*[[Las acusaciones contra Jesús en Juan]]
*El Evangelio de Juan enfatiza el conocimiento sobrenatural de Jesús. Esto incluye su presciencia de cosas futuras y su conocimiento de los corazones y pensamientos de los seres humanos. Véase [[El conocimiento sobrenatural de Jesús en Juan]], [[La presciencia de Jesús en el Evangelio de Juan]], y [[Referencias en el Evangelio de Juan a cosas que los discípulos entenderán después]].
*[[La cristología del Evangelio de Juan]]
*Según el Evangelio de Juan, la crucifixión no es un momento trágico, sino que es la hora de gloria para Jesús. Jesús se ofrece voluntariamente, y Jesús se presenta como tranquilo y soberano a través de la narrativa de la pasión en este Evangelio. Véase [[El retrato de la pasión de Jesús en el Evangelio de Juan]] para ver los detalles de este interesante tema en Juan.
*El tema del ''dinero'' aparece solamente dos veces en Juan:
|6.26-27|Jesús dice que no debemos preocuparnos tanto por cosas que perecen, sino por la vida eterna|
|12.4-8|Judas no se preocupaba por los pobres sino por el dinero, porque era ladrón. Jesús responde que siempre habrá pobres que los discípulos pueden ayudar, pero Jesús ya no estaría con ellos.|
*El tema principal en el Evangelio de Juan es que Jesús es el Hijo enviado desde arriba por su Padre para cumplir una misión. En este Evangelio Jesús cumple su misión y regresa a su Padre. Véase [[Jesús como el Hijo de Dios en Juan]], [[El descenso y ascenso de Jesús en Juan]], [[La frase 'el que me envió' en Juan]], y [[La misión de Jesús en el Evangelio de Juan]].
*Kostenberger, 178, dice que la obra principal de Jesús en Juan es revelar a su Padre. Tanto que el tema de la redención por la muerte de Jesús es parte de su obra reveladora: la crucifixión sirve en Juan para revelar el amor de Dios al mundo (3.16).
*Michaels (10-11) dice que el propósito de Juan en mencionar al Espíritu Santo como el dador de la verdad (Jn. 14.26, 16.13) es, en parte, para validar lo que Juan mismo ha escrito. En otras palabras, Juan alega de esta manera que el contenido de su Evangelio le fue revelado por el Espíritu Santo. ,,J. Ramsey Michaels, New International Biblical Commentary: John. (Peabody, MA: Hendrickson, 1998), 10-11.,,
*En el Evangelio de Juan, algunos individuos aparecen como representantes de los respectivos grupos a los cuales pertenecen. Nicodemo representa a los líderes de los Judíos, la mujer Samaritana representa a los Samaritanos, etc. Véase [[Los adversarios de Jesús en Juan]], [[Los Gentiles en Juan]], [[Las mujeres en Juan]], y los [[Samaritanos en Juan]].
*Hay algunas declaraciones en el Evangelio de Juan acerca de Jesús como el 'Hijo del hombre'. Véase [[Jesús como Hijo del hombre en Juan]].
*A través del Evangelio de Juan hay referencias al hecho de que todavía no es la hora de Jesús, hasta 12.23, cuando Jesús declara que su hora ha llegado. Veasé [[La 'hora' de Jesús en el Evangelio de Juan]] para más información sobre este tema.
*Un motivo legal de un juicio pervade el Evangelio de Juan. En este juicio varios testigos aparecen para testificar a favor de Jesús. Véase [[El motivo de los testigos y el juicio en Juan]].
*En el Evangelio de Juan Jesús es presentado como una nueva creación. Véase [[Creación y nueva creación en el Evangelio de Juan]].
*[[El progreso teológico en el Evangelio de Juan]]
*"La revelación [en el Evangelio de Juan] se dirige a si misma. ¡Lo que Jesús revela del cielo, una y otra vez, es que él es el Revelador enviado del cielo!" ,,J. Ramsey Michaels, New International Biblical Commentary: John. (Peabody, MA: Hendrickson, 1998), 13.,,
*Uno de los temas principales del Evangelio de Juan es Jesús como el reemplazo del templo en Jerusalén y el cumplimiento de varias costumbres y festivales judíos. Véase [[El templo en el Evangelio de Juan]] y [[Costumbres y festivales judíos en el Evangelio de Juan]].
*En el Evangelio de Juan, Jesús ofrece vida eterna a un mundo que va pereciendo. La frase 'vida eterna' funciona en Juan como la frase 'el reino de Dios' funciona en los Evangelios Sinópticos. Sin embargo, Juan menciona la frase 'el reino de Dios' un par de veces. Véase [[El tema de vivir y perecer en el Evangelio de Juan]].
*Muchas veces en el Evangelio de Juan, Jesús se revela como el "Yo soy". Jesús apropria el mero nombre de Dios (Jehová o Yahvé, traducido "Yo soy lo que soy") para sí mismo. Al escucharlo, sus adversarios intentan apedrearlo por blasfemia. Véas [[Los dichos 'Yo soy' en el Evangelio de Juan]].
''Su lugar en el contexto canónico''
*El Evangelio de Juan y las tres cartas de Juan son muy similares en sus temas y vocabulario. Véase [[Paralelos entre el Evangelio de Juan y las cartas, una tabla]], [[Diferencias entre el Evangelio de Juan y las cartas]], y [[Paralelos entre las cartas de Juan]].
*El Evangelio de Juan cita al Antiguo Testamento explícitamente 14 veces. Kostenberger, 307-309, menciona otros 80 versículos en Juan que él cree que aluden al Antiguo Testamento. Véase [[Citas y alusiones al Antiguo Testamento y los libros apócrifos en Juan]] para nuestra lista completa.
*"Según Marcos, Mateo y Lucas, el ministerio de Jesús no empieza hasta que el ministerio de Juan el Bautizador se concluye (p. ej., Marcos 1.14), pero en el Evangelio de Juan los ministerios de los hombres se colocan parcialmente uno sobre el otro." ,,J. Ramsey Michaels, New International Biblical Commentary: John. (Peabody, MA: Hendrickson, 1998), 15.,,
*Los eruditos alegan con frecuencia que los Evangelios Sinópticos son libros históricos y el de Juan es un libro teológico. Esta es una caricatura desafortunada, porque todos los cuatro Evangelios demuestran una preocupación historiográfica, y los cuatro a veces reordenan sus datos por motivos teológicos. Véase [[La exactitud histórica del Evangelio de Juan]] para más información.
*El lenguaje, estilo, contenido y teología del libro de Apocalipsis es notablemente diferente de los del Evangelio de Juan. Muchos han cuestionado la creencia tradicional que el mismo autor escribió ambos libros. Pero la autoría juanina de Apocalipsis ha sido defendido por muchas otras personas. Véase [[Diferencias entre el Evangelio de Juan y el libro de Apocalipsis]] y [[Similitudes entre el Evangelio de Juan y el libro de Apocalipsis]].
*El Evangelio de Juan es notablemente diferente de los otros tres Evangelios canónicos en su contenido, estructura, estilo literario, y temas. Véase [[Contrastes entre el Evangelio de Juan y los Evangelios Sinópticos]].
*Solamente 8% del contenido del Evangelio de Juan concuerda con el contenido de los Evangelios Sinópticos (Kostenberger, 553), y aún este contenido compartido es muy diferente en su estilo y énfasis. Véase [[Las diferencias en las secciones compartidas entre Juan y los Evangelios Sinópticos]] para más información.
*Andreas Kostenberger dice que hay numerosos lugares donde el Evangelio de Juan "parece presuponer la familiaridad de sus lectores con la tradición sinóptica y posiblemente uno o más de los Evangelios escritos." (551). Véase [[Lugares donde el Evangelio de Juan parece presuponer la familiaridad de sus lectores con los Evangelios Sinópticos ]]si quiere saber más.
*Hay tres opciones básicas para entener la relación entre el Evangelio de Juan y los Evangelios Sinópticos:
**Juan usa los Sinópticos como fuentes, y suplementa su contenido con contenido adicional.
**Juan usa los Sinópticos como fuentes y corrige sus inexactitudes con contenido más preciso.
**Juan no usa los Sinópticos como fuentes, sino escribe su propio Evangelio sin acudir a ellos.
*El Evangelio de Juan coloca la purificación del templo al inicio del ministerio de Jesús (en capítulo dos). Los Evangelios Sinópticos la colocan durante la última semana de la vida de Jesús. Lectores que tienen un alto concepto de la inspiración de la Biblia tienen que decidir si los Evangelios se refieren a dos diferentes eventos, o si Juan ha tomado la libertad de reubicar el relato de la purificación del templo para considerarlo desde otro ángulo teológico. Véase [[¿Purificó Jesús al templo dos veces?]] para ver respuestas a esta enigma.
*Véase [[aquí|Una comparación de los Evangelios de Lucas y Juan]] para mi lista de las similitudes entre el Evangelio de Juan y el Evangelio de Lucas
*Un problema en el estudio del Evangelio de Juan es la pregunta si Juan contradice lo que dicen Mateo, Marcos y Lucas acerca del día de la primera Santa Cena (miércoles en lugar de jueves), y por consecuencia, el día de la crucifixión también (jueves en lugar de viernes). Véase [[La fecha de la Santa Cena en Juan]] para más información.
*El primer capítulo del Evangelio de Juan tiene muchos paralelos con Éxodo 33-34. Véase nuestra tabla con los paralelos: [[Juan 1 y Éxodo 33-34]].
*[[Juan y Génesis 1-2]]
''Su tamaño y su género''
''Su estructura e interconexiones''
*[[Viejo bosquejo de Lucas]]
''Sus temas y su teología''
*Lucas menciona los ángeles más de 20 veces. Y las fuerzas sobrenaturales en contra de Dios aparecen en Lucas 4.1-13, 4.33-37, 8.26-39, 9.1, 10.1-12,10.18, 11.14-26, 22.3.
*Lucas es el único Evangelista que menciona la ascensión de Jesucristo, en Lc. 24.50-51. Lucas vuelve a mencionarla en su segundo tomo, en Hch. 1.9-11.
*[[El tema de canciones y gozo en Lucas]]
*[[La comida en Lucas]]
*[[El cumplimiento de la Palabra de Dios en Lucas]]
*[[El Espíritu Santo en Lucas]]
*Ya que el autor del Evangelio de Lucas fue un Gentil, es natural que enfatizaría [[El tema de Judíos y Gentiles en Lucas-Hechos]].
*[[Las personas marginadas en Lucas]]
*[[Los nombres para Dios en Lucas]]
*[[El perdón de los pecados en Lucas]]
*[[El tema de gente piadosa en Lucas-Hechos]]
*[[El plan de Dios en Lucas]]
*[[Advertencias contra las riquezas en Lucas]]
*[[Misceláneos temas en Lucas]] - quiero convertir en entradas separadas
*[[El tema de la cristología en Lucas]]
''Sus aspectos literarios''
*Lucas es el Evangelio que pone su narrativa dentro del contexto histórico del Imperio Romano (2.1-2, 3.1).
*La introducción del Evangelio de Lucas (1.1-4) está escrita en un estilo de griego muy formal y excelente. El Evangelio emplea un vocabulario extenso: 2,055 palabras en griego, con 971 hapax legomena. Sin embargo, por alguna razón, utiliza la frase “y sucedió”, una característica más común en escritos semíticos.
*Algunos autores han discernido estructuras quiásticas en el Evangelio de Lucas. Véase [[Un propuesto quiasmo para Lucas 9.7-20]] y [[Un propuesto quiasmo para Lucas 15.11-32]].
*[[Misceláneos aspectos literarios en Lucas]]
*[[Datos no terminados para Lucas]]
''Su lugar en el contexto canónico''
*@@background-color:yellow; [[Similitudes antre los Evangelios de Lucas y Juan]].@@
*Lucas tiene la tendencia de omitir las descripciones negativas de los discípulos que encontramos en Marcos.
*Los Evangelios de Mateo y Lucas usan el Evangelio de Marcos como fuente. Tenemos listas de @@background-color:yellow; [[Las formas en que Mateo adapta el Evangelio de Marcos]]@@ y [[Las formas en que Lucas adapta el Evangelio de Marcos]].
*[[Paralelos entre Lucas y Hechos]]
*[[Paralelos entre el relato de Jesús en Lucas y el de Esteban en Hechos]]
*[[Paralelos entre el relato de Jesús en Lucas y el de Pablo en Hechos]]
''Tamaño y género''
*Marcos es el Evangelio más corto, con 661 versículos y un poco más de 11.200 palabras en el griego original (si no incluimos 16.9-20).
*Marcos tiene [[71 perícopas|Notas exegéticas para Marcos]] (distintas unidades o secciones), y tiene [[771 oraciones gramaticales|Oraciones gramaticales en Marcos]] en el griego original.
*El Evangelio de Marcos es un 'Evangelio', una biografía de Jesús de Nazaret escrita para ayudar a los Cristianos del primer siglo a enfrentar las situaciones en las cuales se encontraban.
''Estructura e interconexiones''
*No es fácil ver la manera en que Marcos quiso estructurar su Evangelio. ¿Tiene una estructura geográfica? ¿Temática? ¿En forma de quiasmo? Nos limitamos a darte las ideas de [[Carson, Moo y Morris|La estructura de Marcos según Carson, Moo y Morris]] y de [[Geulich|La estructura de Marcos según Geulich]], y @@background-color:yellow;[[nuestro propio bosquejo|Un bosquejo de Marcos]].@@
*Hay algunas [[conexiones entre diferentes secciones de Marcos|Conexiones entre diferentes secciones de Marcos]] que son dignas de mencionar.
''Temas y teología''
*Marcos relata la historia de Jesús de Nazaret. Marcos no incluye descripciones de la apariencia de Jesús ni de su personalidad, con la excepción de sus emociones, como su [[enojo|El enojo de Jesús en Marcos]] y su [[compasión|La compasión de Jesús en Marcos]]. El lector conoce a Jesús por medio de sus acciones.
*En Marcos no hay relatos del nacimiento y la juventud de Jesús. Entramos directamente al ministerio de Jesús, iniciando con su bautismo por su predecesor, [[Juan el bautizador|Juan el bautizador en Marcos]].
*El mensaje de Jesús se caracteriza como "buenas nuevas", y consiste en el aviso que [[el reino de Dios|El reino de Dios en Marcos]] se acerca, y todos necesitan arrepentirse de sus pecados para entrar a ese reino.
*Jesús llama a sus seguidores a una vida distinta: los exhorta a la [[abnegación|La abnegación en Marcos]], [[la humildad|La humildad en Marcos]], [[la oración|La oración en Marcos]], el buen uso del [[dinero|El dinero en Marcos]],
*Rápidamente descubrimos que Jesús tiene la habilidad de hacer [[milagros|Milagros en Marcos]] (sanar a los enfermos, liberar a los endemoniados, y ejercer control sobre la naturaleza), y que tiene [[conocimiento sobrenatural|El conocimiento sobrenatural de Jesús en Marcos]].
*Jesús recluta a [[doce discípulos|El llamamiento de los discípulos en Marcos]], pero a través del Evangelio estos discípulos decepcionan a Jesús con sus muchos [[fracasos|Los fracasos de los discípulos en Marcos]].
*Jesús llega a ser famoso en Galilea, y las multitudes [[lo presionan|La presión de las multitudes en Marcos]] y reaccionan con [[temor y asombro|Jesús inspira temor y asombro en las personas en Marcos]]. Los líderes religiosos lo envidian por su popularidad y hacen mucho para [[criticarlo y tratar de atraparlo|Las controversias en Marcos]]. A causa de las presiones y la oposición, Jesús se retira periódicamente a @@background-color:yellow;[[lugares solitarios]]@@ para [[orar|Las oraciones de Jesús en Marcos]].
*Todos empiezan a preguntar sobre la @@background-color:yellow;[[identidad de Jesús|La identidad de Jesús en Marcos]]@@. ¿Podría ser el "Mesías", el libertador que los Judíos han esperado por siglos? Encontramos varios @@background-color:yellow;[[títulos para Jesús|Títulos para Jesús en Marcos]]@@ en Marcos que implican que Jesús tiene una identidad extraordinaria. Jesús, por su parte, trata a su identidad como un gran secreto, insistiendo, muchas veces sin éxito, en [[el silencio|El silencio en Marcos]] de las personas y los demonios.
*Varias veces, desde capítulo dos, Jesús [[predice su muerte y resurrección|Las predicciones de la pasión de Jesús en Marcos]]. En capítulo 11 Jesús llega a Jerusalén donde pasará la última semana de su vida terrenal. Después de protestar abusos en el templo y tener conflictos con las autoridades religiosas, Jesús es sentenciado a la muerte por las autoridades judías, y @@background-color:yellow;crucificado@@ por las autoridades romanas.
*Si excluimos a Marcos 16.9-20 (parece no haber sido la conclusión original del Evangelio), el Evangelio termina con Jesús en su tumba y sus discípulos escondiéndose.
*Hendriksen, 17, menciona algunos textos en Marcos donde Jesús tiene conocimiento sobrenatural:
**cap 13
**8.31, 9.9, 9.21, 10.32-34, 14.17-21
**2.18, 12.15, 12.44
*Hendriksen, 17, menciona varias maneras en que vemos el lado humano de Jesús en Mateo:
**Jesús tiene hambre (11.12), come (2.16) y bebe (15.36)
**Tiene contacto físico con las personas, y ellos con él (1.41, 5.27)
**Demuestra las emociones de tristeza (3.5) y enojo (10.14)
**Se cansa y duerme (4.38-39)
**No quiere sentirse presionado por la multitud (3.9)
**Tiene familia (varios textos)
**Su conocimiento humano es limitado (5.30, 11.13, 13.32)
**Muere (15.37)
''Aspectos literarios''
*Marcos es el Evangelio con el griego y el estilo @@background-color:yellow;menos refinado@@. Sin embargo, es el Evangelio con [[los detalles más vivos|Los detalles vivos de Marcos]].
*Leer el Evangelio de Marcos cansa al lector, porque Marcos enfatiza el paso frenético del ministerio de Jesús. Jesús es siempre activo y móvil en Marcos. Jesús corre de un lado al otro, siempre ocupado en alguna actividad. Marcos logra este sentido de prisa y presión por el uso de varias técnicas literarias: por su uso de [[parataxis|Parataxis en Marcos]], por su repetición de la palabra εὐθὺς ("en seguida" o "inmediatamente" Jesús se fue...), por su repetición de otras palabras como "//otra vez// hizo" y "//comenzó// a hacer", por el constante cambio de días y lugares, y por la presencia constante de multitudes que presionan a Jesús.
*Marcos tiene seis instancias de [[historias intercaladas|Historias intercaladas en Marcos]] - historias metidas dentro de otras historias.
*@@background-color:yellow;Un libro entero fue escrito sobre el uso de la ironía en Marcos@@.
*Marcos incluye varias [[palabras transliteradas del Latin al griego|Latinismos en Marcos]].
*A Marcos le fascinó el uso del [[número tres|El número tres en Marcos]].
*Marcos usa mucho el [[presente histórico|El presente histórico en Marcos]], la mención de actos en el pasado con el tiempo presente del verbo.
*Alguien ha propuesto un [[quiasmo en Marcos 2-3|Un posible quiasmo en Marcos 2-3]].
''Contexto canónico''
*Como todo libro del Nuevo Testamento, Marcos contiene muchas [[citas directas|Citas al Antiguo Testamento en Marcos]] y [[alusiones indirectas|Alusiones al Antiguo Testamento en Marcos]] al Antiguo Testamento. En particular hay varios paralelos con [[el éxodo|El tema del éxodo en Marcos]].
*Marcos es uno de los tres [[Evangelios sinópticos|Los Evangelios sinópticos]].
*Casi todo el contenido (96%, o 601 de los 661 versículos) del Evangelio de Marcos aparece en los Evangelios de Mateo y Marcos, y muchas veces las perícopas se encuentran en el mismo orden. Este hecho y muchos más han convencido a la mayoría de los comentaristas hoy en día que Marcos fue escrito antes de Mateo y Lucas, y que éstos usaron a Marcos como una de sus fuentes para sus propios Evangelios. Véase @@background-color:yellow;[[El problema sinóptico]]@@ para más detalles sobre la relación entre estos Evangelios.
*@@background-color:yellow;[[El material único de Marcos]] que no aparece en los otros Evangelios@@
*Tradicionalmente el autor ha sido relacionado con el apóstol Pedro. Para apoyar a esta relación, algunos comentaristas han encontrado paralelos entre otras palabras asociadas con Pedro: @@background-color:yellow;[[un discurso en Hechos 10|Paralelos entre Marcos y el discurso en Hechos 10.37-41]] y [[1 Pedro|Marcos y 1 Pedro]].@@
''Su tamaño y su género''
*El texto griego del libro de Apocalipsis tiene 9852 palabras en sus 404 versículos.
*[[Cuatro maneras en que Apocalipsis es como una carta]]
*[[Definición del género 'apocalípsis']]
*[[Ocho características de la literatura apocalíptica]]
*[[Similitudes y diferencias entre la profecía y la apocalíptica]]
*@@background-color:yellow; [[Cuatro categorías de obras apocalípticas]]@@
*@@background-color:yellow; [[Diez maneras en que Apocalipsis es similar a un típico apocalipsis]]@@
*@@background-color:yellow; [[Siete maneras en que Apocalipsis es diferente de un típico apocalipsis]]@@
*[[Tres maneras en que Apocalipsis es similar a una profecía]]
*[[Tres conclusiones acerca del género de Apocalipsis]]
''Su estructura e interconexiones''
*[[Las seis narrativas en Apocalipsis]]
*[[Un bosquejo de Apocalipsis]]
*[[18 observaciones acerca de la estructura de Apocalipsis]]
*[[El paralelismo progresivo de William Hendriksen]]
*[[Una estructura quiástica propuesta para Apocalipsis]]
*[[Otros bosquejos de Apocalipsis]]
*Un punto de debate entre los comentaristas es la relación entre los sellos, las trompetas y las copas. Ve:
**[[Una tabla comparando los sellos, los trompetas y las copas en Apocalipsis]],
**[[Tres teorías acerca de la relación de los sellos, las trompetas y las copas en Apocalipsis]], y
**[[Paréntesis entre los sellos, trompetas y copas en Apocalipsis]]
*Hay paralelos entre otras partes de Apocalipsis también:
**[[14 cosas encontradas al principio y al fin de Apocalipsis]]
**[[Siete conexiones entre Apocalipsis 1 y Apocalipsis 2-3]]
**[[Comparación de Jezabel en Apocalipsis 2 y la mujer en Apocalipsis 12]]
**[[Siete conexiones entre Jezabel en Apocalipsis 2.18-29 y la ramera en Apocalipsis 17-18]]
**[[Paralelos entre Apocalipsis 2-3 y Apocalipsis 19-22]]
**[[Siete conexiones entre los sellos en Apocalipsis 6 y las visiones en Apocalipsis 19-20]]
**[[Seis conexiones entre Apocalipsis 12 y Apocalipsis 17]]
**[[Una comparación de Apocalipsis 12.1-17 y 20.1-10]]
**[[Quiasmo en Apocalipsis 12-14 y 17-20]]
''Sus temas y su teología''
*[[Los 16 mensajes principales de Apocalipsis]]
*[[Una elaboración de los 16 mensajes principales de Apocalipsis]]
*[[Ángeles en Apocalipsis]]
*El tema del ''arrepentimiento'' aparece en dos maneras en el libro de Apocalipsis:
**Jesús llama a cuatro de las siete iglesias de capítulos 2-3 al arrepentimiento (2.5, 2.16, 3.3, 3.19)
**Jesús espera a que sus enemigos se arrepientan, pero no lo hacen (2.21-22, 9.20-21, 16.9-11) ,,Fuente: estudio personal del autor,,
*[[Cinco evidencias para la divinidad de Cristo en Apocalipsis]]
*[[El engaño en Apocalipsis]]
*[[El Espíritu Santo en Apocalipsis]]
*Richard Bauckham y James Ressequie dicen que Apocalipsis pinta un retrato de un "éxodo escatológico" de un nuevo Israel a una nueva tierra prometida (la nueva Jerusalén). En este éxodo, Cristo saca su pueblo de Babilonia tal como Dios sacó que pueblo de Egipto. Consulte la evidencia aquí: [[Nueve écoes del evento del éxodo en Apocalipsis]].
*[[La ira de Dios en Apocalipsis]]
*[[El justo juicio de Dios en Apocalipsis]]
*El argumento de Apocalipsis gira alrededor de una lucha acerca del culto: el mundo debe adorar al Cordero, pero muchos rinden culto a la Bestia. Tom Schreiner dice que el mensaje del libro podría resumirse con la frase "¡Adora a Dios!" que se encuentra en 19.10 y 22.9. Véase nuestro artículo sobre este tema importante, [[Once datos interesantes acerca de la liturgia y el culto en Apocalipsis]].
*[[Los nombres para Dios en Apocalipsis]]
*[[La soberanía de Dios en Apocalipsis]]
*[[Seis maneras en que Apocalipsis demuestra la soberanía de Dios sobre el tiempo]]
*[[El triángulo básico de relaciones en Apocalipsis]]
''Sus aspectos literarios''
*[[Alternación entre cielo y tierra en Apocalipsis]]
*[[Bienaventuranzas en Apocalipsis]]
*Muchos piensan que Apocalipsis es un libro oscuro y triste, pero en realidad es un libro muy musical y gozoso. Véase [[Las 27 canciones en Apocalipsis]].
*Hay siete contrastes principales en el libro de Apocalipsis:
**La bestia del mar es una imitación deliberada de Cristo el Cordero. [[El contraste entre la primera bestia y el Cordero en Apocalipsis]]
**[[El contraste entre los dos testigos y la segunda bestia en Apocalipsis]] (la segunda bestia también imita ciertas actividades del Espíritu Santo)
**El dragón que forma estas bestias es contrastado con Dios Padre para completar esta parodia malvada de la Trinidad.
**[[El contraste entre la novia del Cordero y la ramera de Babilonia en Apocalipsis]]
**La ciudad de Babilonia se contrasta con la nueva Jerusalén.
**La marca que la primera bestia da a sus seguidores se contrasta con el sello que el Cordero da a los 144.000.
**El cielo y la tierra están en contraste a través del libro hasta que se reunen al final del libro.
*[[Dichos con ὧδε en Apocalipsis]]
*Varias veces Juan es instruido a “escribir” lo que ve. (1:11, 19; 2:1, 8, 12, 18; 3:1, 7, 14; 14:13; 19; 21:5; v.t. 10:4). También vemos la actividad de escribir nombres en piedras blancas (2.17), en las personas (3.12), en rollos (5.1), en las frentes (14.1, 17.5), en jinetes (19.12), en ropa y armadura (19.16), y en el libro de vida (3.5, 17.8, 20.12, 20.14). ,,Fuente desconocida.,,
*[[El estilo griego de Apocalipsis]]
*Mark Wilson menciona dos eufemismos en el libro de Apocalipsis. Eufemismos son técnicas literarias de ocultar un tema desagradable o delicado con palabras más suaves.
**"Descansar" para hablar de esperar (6.11)
**"Caídos" para hablar de difuntos (17.10, cf. 14.8, 18.2)
*Hay varias frases repetidas en Apocalipsis, como "Y vi", "Yo estaba en el Espíritu", "Ven y ve", "Lo que sucederá después", y “Cada tribu y lengua y pueblo y nación” (5.9; 7.9; 10.11; 11.9; 13.7; 14.6; 17.5).
*Wilson (22-24) hace una lista de nada menos de //107// hapax legomena en Apocalipsis. Hapax legomena quiere decir las palabras que ocurren solo en Apocalipsis y no en el resto del Nuevo Testamento.
*[[Hipérbole en Apocalipsis]]
*[[Inclusios en Apocalipsis]]
*@@background-color:yellow; [[La intensificación en Apocalipsis]]@@
*[[Merismos en Apocalipsis]]
*Un aspecto literario muy notable en el libro de Apocalipsis es su uso frecuente del número siete. Para la lista completa, véase [[Cuatro maneras en que el número siete aparece en Apocalipsis]]. Pero siete no es el único número que recibe atención. Véase los [[Otros números importantes en Apocalipsis]].
*[[Personajes en Apocalipsis]]
*Mire aquí dos propuestos [[Quiasmos en Apocalipsis]]
*[[Reacciones de Juan en Apocalipsis]]
*[[Refranes acerca de Bablionia en Apocalipsis]]
*El libro de Apocalipsis es una explosión de sensaciones que estimula los cinco sentidos. Véase algunos ejemplos de esto en [[Colores en Apocalipsis]], [[Olores y sabores en Apocalipsis]], y [[Sonidos en Apocalipsis]].
*[[Simbolismo en Apocalipsis]]
*El libro de Apocalipsis hace mención de una vasta variedad de objetos, lugares y sustancias:
**[[Lugares que aparecen en Apocalipsis]]
**[[Objetos que aparecen en Apocalipsis]]
**[[Minerales, joyas y otros materiales en Apocalipsis]]
*[[Visiones de Jesucristo en Apocalipsis]]
''Su lugar en el contexto canónico''
*No hay ninguna cita directa o formal del ''Antiguo Testamento'' en Apocalipsis. Sin embargo, Apocalipsis está saturada del AT. Casi cada versículo de Apocalipsis contiene alguna alusión al AT. Tomando en cuenta las diferentes formas de definir una alusión al AT, hay entre 200 y 1.000 referencias al AT en Apocalipsis. Véase nuestra @@background-color:yellow; [[Lista completa de alusiones al Antiguo Testamento en Apocalipsis]].@@ ,,Fuente: G. K. Beale and D. A. Carson, eds. Commentary on the New Testament Use of the Old Testament. (Grand Rapids: Baker Academic, 2007), pp. 1081-1088.,,
*Isaías es el libro más referenciado por Apocalipsis. Ezequiel está en segundo lugar en cuanto al número de referencias, pero a fin de cuentas es el libro del AT que ejerce más influencia sobre Apocalipsis. Daniel está en tercer lugar, pero es un libro mucho más corto que Isaías o Ezequiel, así que tiene un porcentaje mayor de alusiones tomando en cuenta su tamaño. ,,Source: G. K. Beale and D. A. Carson, eds. Commentary on the New Testament Use of the Old Testament. (Grand Rapids: Baker Academic, 2007), pp. 1081-1088.,,
*''Conjuntos de alusiones en Apocalipsis'' - Muchas de las referencias al AT en Apocalipsis se encuentran en conjuntos de cuatro, cinco o más. (véas 4.1-11, por ejemplo) ,,Source: G. K. Beale and D. A. Carson, eds. Commentary on the New Testament Use of the Old Testament. (Grand Rapids: Baker Academic, 2007), pp. 1081-1088.,,
*''¿Juan fue un intérprete fiel en su uso del Antiguo Testamento en Apocalipsis?'' - Los académicos debaten si el autor de Apocalipsis fue fiel al contexto original de sus referencias al AT. Algunos dicen que el autor ignora el significado original y simplemente 'usa' el Antiguo Testamento; otros dicen que el lector consigue un conocimiento más profundo de Apocalipsis al estudiar el contexto original de las referencias. ,,Source: G. K. Beale and D. A. Carson, eds. Commentary on the New Testament Use of the Old Testament. (Grand Rapids: Baker Academic, 2007), pp. 1081-1088.,,
*[[Las nueve maneras en que Apocalipsis usa el AT (Gregory Beale)]]
*Consulte nuestros [[Seis argumentos a favor de Juan el apóstol como el autor de Apocalipsis]] para ver paralelos entre Apocalipsis y el Evangelio según San Juan.
*[[Once paralelos entre Apocalipsis y los Evangelios Sinópticos]]
*[[Seis paralelos entre Apocalipsis y las cartas de Pablo]]
*[[Varios paralelos entre Apocalipsis, Hechos de los Apóstoles, y las cartas generales]]
''Su tamaño y su género''
*En el griego, Hechos tiene 18451 palabras en sus 1006 versículos.
*ΠΡΑΞΕΙΣ – era un género establecido en tiempos antiguos – los hechos importantes de personajes famosos o de ciudades famosas. Sin embargo, el género de Hechos es la historia. No es novela, tampoco es biografía. Es de un relato histórico. Sin embargo, tenemos que tomar en cuenta que el mundo antiguo tenía diferentes expectativas que nosotros en cuanto a la historiografía.
*La primera obra que asigna el nombre “Hechos de los Apóstoles” al libro es un prólogo antimarcionita al Evangelio de San Lucas (150-180 DC). Esta obra también es la primera para decirnos que Lucas fue el autor de Lucas y Hechos. Ireneo también usa el mismo título para Hechos.
*¿Es preferible hablar de los Hechos de los Apóstoles? ¿O es mejor hablar de los Hechos del Espíritu Santo? John Stott lo resume así: “La continuación de los hechos y las palabras de Jesús a través del Espíritu y los apóstoles.”
''Su estructura e interconexiones''
*[[Un bosquejo de Hechos]]
*Lucas 1.8 funciona como un bosquejo geográfico del libro (~RV95): “pero recibiréis poder cuando haya venido sobre vosotros el Espíritu Santo, y me seréis testigos en Jerusalén, en toda Judea, en Samaria y hasta lo último de la tierra.”
**En Jerusalén (caps. 1-7)
**En toda Judea / Samaria (caps. 8-12)
**Hasta lo último de la tierra (caps. 13-28)
*En su bosquejo del libro de Hechos, Carson, Moo y Morris hacen divisiones entre 16.6 y 16.7, porque ven la decisión de ir a Macedonia como un paso importante. También hacen una división entre Hechos 19.20 y 19.21, porque es la primera mención de la determinacón de Pablo de ir a Roma.
''Sus temas y su teología''
*Los principales protagonistas humanos en el libro son Pedro, Felipe y Esteban en capítulos 1-8, y Pablo en capítulos 9-28. Los principales protagonistas sobrenaturales son dos:
**El Espíritu Santo es el don que Jesucristo repartió a sus discípulos para darles poder en sus vidas y ministerios. Hay una gran variedad de expresiones relacionadas con el Espíritu.
***[[Datos acerca del Espíritu Santo en Hechos]]
***[[Descripciones de la recepción / presencia del Espíritu Santo en Hechos]]
**La palabra de Dios es personificada en resúmenes a través de Hechos, como si estuviera avanzando (p. ej. 6.7, 9.31). Hay una gran variedad de expresiones relacionadas con el evangelio y/o la palabra de Dios. [[La palabra de Dios en Hechos]], [[Frases para describir el evangelio en Hechos]], [[Frases para describir la Palabra en Hechos]], [[Verbos activos acerca de la Palabra de Dios en Hechos]]
*El enfoque en la predicación apostólica en Hechos no es la crucifixión de Jesús sino su resurrección. La cruz solo funciona en Hechos para demostrar la culpabilidad de los adversarios de Jesús. Pero la resurrección se presenta como la señal divina al mundo de que el mismo Jesús que ellos habían rechazado ha sido vindicado por Dios y puesto por él como Rey y Señor sobre toda la humanidad.
*La [[predestinación|La predestinación en Hechos]] es un tema que aparece mucho en Hechos. Todo sucede según el plan de Dios.
*Hechos está saturado de actividad sobrenatural. Solo cinco de los 28 capítulos de Hechos no mencionan milagros (caps. 17, 22, 24-26). (Lucas probablemente entiende las conversiones, el denuedo con que predican los Cristianos, y el crecimiento rápido de la iglesia como milagros también) [[Milagros y actividad sobrenatural en el libro de Hechos]]
*La persecución de la iglesia es un tema principal de Hechos. La iglesia es perseguida por Judíos y Gentiles, pero se debe notar que las autoridades romanas no se presentan como los adversarios de la iglesia. Se presentan de manera neutral o hasta simpática.
**[[La oposición de los Judíos al evangelio en el libro de Hechos]]
**[[El extenso vocabulario para la persecución en Hechos]], [[Las acusaciones contra los discípulos de Jesús en Hechos]]
*Muchos Cristianos se presentan en Hechos como personas piadosas, seguramente para mostrar al público que la fe cristiana no promueve la inmoralidad sino la piedad. [[El tema de gente piadosa en Lucas-Hechos]]
*[[El tema de las ceremonias judías en Hechos]]
*[[La Cristología en Hechos]]
*[[Datos acerca del dinero, los pobres, y los ricos y en el libro de Hechos]]
*[[Lista de los versículos que hablan acerca del dinero en Hechos]]
*[[La escatología en Hechos]]
*El gozo y el acto de regocijar es un tema frecuente en Lucas y Hechos.
*[[La iglesia en Hechos]]
*Hechos está saturado de actividad sobrenatural. Solo cinco de los 28 capítulos de Hechos no mencionan milagros (caps. 17, 22, 24-26). (Lucas probablemente entiende las conversiones, el denuedo con que predican los Cristianos, y el crecimiento rápido de la iglesia como milagros también)
*[[Las misiones en Hechos]]
*[[Las mujeres en Hechos]]
*[[Fijarse los ojos en Hechos]]
*[[La oración en Hechos]]
*El reino de Dios aparece 46x en Lucas, pero solo 8x en Hechos. Sin embargo, el concepto comienza y termina el libro de Hechos (1.3, 28.31).
*[[La salvación en Hechos]]
*[[Terremotos en Hechos]]
''Sus aspectos literarios''
*El libro de Hechos incluye muchos detalles realistas. El lector se siente como si estuviera presente en la historia.
*De 25 a 30% del texto de Hechos consiste en discursos y sermones. Los discursos comprenden mas de 300 de los aproximadamente 1,000 versículos de Hechos.
**[[Palabras introductorias acerca de los discursos en Hechos]]
**[[Tabla de los principales discursos en Hechos]]
**[[Características de los discursos de Hechos]]
*Hechos tiene un buen estilo griego. Las introducciones de Lucas y Hechos fueron escritos en el estilo del griego clásico. Sin embargo, en los capítulos que se tratan de Palestina (1-12), hay expresiones y modismos arameos. Además, l vocabulario de Hechos es extenso en comparación con otros libros del NT. Tiene 943 hapax legomena (palabras que no ocurren en otro libro del NT).
*Al autor de Lucas y Hechos le gustó mostrar paralelos entre sus personajes claves.
**[[Paralelos entre el relato de Jesús en Lucas y el de Esteban en Hechos]]
**[[Paralelos entre el relato de Jesús en Lucas y el de Pablo en Hechos]]
**[[Paralelos entre el retrato de Pedro y de Pablo en Hechos]]
*Hechos contiene varias secciones escritas en la primera persona plural ("nosotros"), indicando que el autor estaba presente como testigo de los eventos en estas secciones: 16.10-17, 20.5-15, 21.1-18, 27.1-28.16
*Hay repetición en Hechos: el relato de la conversión de Pablo se repite tres veces (caps. 9, 21-22, y 26).
*[[Resúmenes de la acción en Hechos]]
*[[El sentido de humor del libro de Hechos]]
*El libro de Hechos termina inconcluso, con Pablo en la cárcel. Algunos especulan que el libro fue escrito como parte de la defensa legal de Pablo. Otros piensan que Lucas tuvo que cortar su historia porque ya había llegado al final del rollo en que escribía.
''Su lugar en el contexto canónico''
*[[Citas y alusiones al Antiguo Testamento en Hechos]]
*Casi todas las citas y alusiones al AT en Hechos ocurren en caps. 1-15.
*Las citas directas al AT en Hechos se encuentran principalmente en los discursos. Las citas con fórmulas de introducción se encuentran exclusivamente en los discursos dirigidos a audiencias judías.
*Hechos frecuentemente menciona [[las fuentes de las citas|Menciones de las fuentes de las citas en Hechos]]
*Marshall ha hecho [[Una lista de las funciones de las citas y alusiones en el libro de Hechos]].
*El libro de Hechos no incluye citas directas de los libros históricos, Ezequiel, Daniel o la literatura poética/sapiencial (excepto Salmos). Es interestante notar que en Lc. 24.44 Lucas describe el canon del AT como "La Ley, los Profetas y los Salmos" en vez de la frase más común, "La Ley, los Profetas y los Escritos." Algunos especulan que el AT que Lucas tenía no incluía los libros históricos o los Escritos.
*Hechos es el segundo tomo de Lucas-Hechos.
*Muchos dicen que el retrato de Pablo que encontramos en Hechos es muy diferente del retrato de Pablo que surge de sus cartas. [[Supuestas discrepancias entre Hechos y Pablo]]
!!La escuela como un mundo artificial
Todo docente necesita recordarse siempre que al poner a los alumnos en la escuela, los estamos removiendo de sus vidas cotidianas, sacándolos del contexto en que ya han aprendido leer. Así que siempre tendremos que conectar lo que aprenden a su vida real. Si no lo hacemos, estaremos creando en ellos un divorcio entre dos tipos de conocimiento: el conocimiento que necesitan para sobrevivir en la vida, y el conocimiento que solo necesitan para sobrevivir en la escuela.
*Una controversia entre dos grupos en los Países Bajos en el XVII siglo
*Los Arminianos protestaron algunos puntos de la fe reformada. Los Reformados respondieron, convocando al Sínodo de Dort (1618-1619)
*El sínodo produjo los Cánones de Dort, y condenó el Arminianismo.
*Los Cánones de Dort es una de las confesiones reformadas que tiene autoridad doctrinal en muchas iglesias reformadas y presbiterianas. Un enlace al texto de los Cánones de Dort en español: http://www.iglesiareformada.com/Canones_de_Dort.html
*Los holandeses inventaron las siglas “TULIP” para recordarse de los cinco puntos de la controversia (los tulipanes son flores típicas de Holanda). La traducción de TULIP al español no funciona para la letra U:
**T = Total depravación
**U = Incondicional elección
**L = Limitada expiación
**I = Irresistible gracia
**P = Perseverancia de los santos / Preservación de los elegidos
*En el contexto de mi ministerio en México inventé el acrónimo "TACOS" para reemplazar a TULIP:
**T = Totalmente corrompidos, pero
**A = Agarrados por Dios sin condiciones
**C = Cubiertos personalmente por la obra de Cristo
**O = Obedientes a su llamado irresistible
**S = Seguros en nuestra salvación
Según 1 Tesalonicenses 5.1-11, los Cristianos y los inconversos son muy distintos:
*Los Cristianos tienen un conocimiento superior (5.1-3)
*Tienen una posición superior (5.4-5)
*Tienen una actividad diferente (5.6-8)
*Tienen un destino distinto (5.9-10)
El antiguo pacto ha sido abolido y reemplazado: 7.22, 8.6-10, 8.13, 9.1, 4, 15, 18, 20, 10.16, 10.29, 12.23, 13.20.
Esto no es para condenar a este pacto, sino de mostrar que aunque tenía su validez en el pasado, ya no lo tiene. Cristo y lo que trae son “mejores”: 1.4, 6.9, 7.7, 19, 22; 8.6; 9.23, 10.34, 11.16, 11.35, 11.40, 12.24
!Contrastes en Hebreos 7
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|!Melquisedec y/o Cristo|!Leví / Aarón / Los sacerdotes|
|Recibió diezmos de Abraham (4-10)|Pagaron diezmos por medio de Abraham (4)|
|Dio la bendición|Recibió la bendición (6)|
|Vive para siempre|Murió (8, 23-24)|
|Libre de la ley imperfecta|Ligado a esa ley (11)|
|Puede perfeccionar a las personas|No lo pueden hacer (19)|
|Con juramento, 20-22|Sin juramento (20)|
|Un solo sacerdote, 23-25|Muchos sacerdotes (23-24)|
|Capaz de salvar|Incapaz de salvar (25)|
|Es separado del pecado, 26-28|Son pecadores (26-27)|
|Se ofreció a sí mismo, una vez|Ofrecen animals muchas veces (27)|
|Perfecto|Débil (28)|
|Divino y humano|Humano solamente|
No es que el sistema levítico fue primero y el sacrificio de Cristo siguió su ejemplo. Al contrario, el santuario celestial y su sacrificio fueron el patrón para el sistema levítico, y el sistema levítico solo es una sombra o una copia del sistema celestial (8.5, 9.23-24). (Marshall, 612)
Elwell y Yarbrough (350-351) defienden el libro de Hebreos contra la acusación que Hebreos “constituye en ataque a la religión del AT.” Ellos ofrecen los siguientes argumentos en contra:
*Hebreos usa varios ejemplos de personas del AT
*Hebreos se refiere al AT muchas veces a través de citas y alusiones
*Según Hebreos la falla del antiguo pacto no era el pacto en sí, sino las personas bajo el pacto que no lo cumplieron (8.8, “Dios los encontró imperfectos”; cf. Jer. 31.32, “ellos invalidaron mi pacto”).
Laansma (279) nota que el contraste no es entre lo material y lo inmaterial. La sangre física y el cuerpo físico de Jesucristo reemplazan los sacrificios físicos de animales.
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|!La novia del Cordero|!La ramera|
|Novia del Cordero (19.7, 21.9)|Madre de rameras (17.5)|
|Vestida de lino fino, limpio y resplandesciente (19.8, 21.2)|Vestida de púrpura y escarlata (17.4)|
|Relacionada con la ciudad santa (21.2)|Relacionada con la gran ciudad de Babilonia (17.5, 17.18)|
|Se sienta sobre una montaña (21.10)|Se sienta sobre siete colinas (17.9)|
|Adormada con oro y joyas preciosas (21.11, 21.18-21)|Adormada con oro y joyas preciosas (17.4, 18.16)|
|Todo lo inmundo es prohibido (21.27)|Habitación de toda cosa inmundo (18.2)|
|Toma del río del agua de vida (22.1)|Toma de la copa de abominaciones (17.4)|
|Vista por Juan en los nuevos cielos y la nueva tierra (21.2, 21.10)|Vista por Juan en el desierto (17.3)|
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|!El Cordero|!La bestia del agua|
|Comparte el poder, la autoridad y el trono de Dios (3.21, 5.6, 7.17, 12.10, 22.1, 22.3)|Comparte el poder, la autoridad y el trono del dragón (13.2, 13.7, 16.10, 17.13)|
|Triunfa sobre sus enemigos (5.5|Triunfa sobre los santos (11.7, 13.7)|
|Inmolado pero ahora vive (5.6)|Tenía una herida mortal pero fue sanado (13.3, 13.12)|
|Reina sobre toda tribu, lengua, pueblo y nación (5.9, 7.9)|Reina sobre toda tribu, lengua, pueblo y nación (13.7, cf. 11.9)|
|Toda criatura lo adora (5.13)|Los moradores de la tierra lo adoran (13.4, 13.8, 13.12, 13.15, 14.11, 16.2, 19.20)|
|Sella a sus seguidores con una marca (7.3, 9.4, 14.1, cf. 22.4)|Sella a sus seguidores con una marca (13.16, 14.9, 20.4)|
|Tiene varios nombres exaltados (19.11, 19.13, 19.16)|Tiene nombres blasfemos (13.1, 17.3)|
|Tiene muchas diademas (19.12)|Tiene diez diademas (13.1)|
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|!Los dos testigos|!La bestia de la tierra|
|Reciben del Cordero (11.3)|Recibe autoridad de la primera bestia (13.12)|
|Son profetas (11.3, 11.6, 11.10)|Es falso profeta (16.13, 19.20, 20.10)|
|Dos olivos, dos candelabros (11.4)|Dos cuernos (13.11)|
|Fuego sale de sus bocas (11.5)|Causa que fuego salga del cielo (13.13)|
|Hacen grandes milagros (11.6)|Hace grandes milagros (13.13-14, 19.20)|
|Atormentan a los moradores de la tierra (11.10)|Engaña a los moradores de la tierra (13.14, 19.20)|
|Reciben el aliento de vida de Dios (11.11)|Da aliento de vida a la imagen de la primera bestia (13.15)|
|Llevados al cielo (11.12)|Eschado al lago de fuego (19.20, 20.10)|
,,Fuente: Wilson, 57,,
Además, la bestia de la tierra, o el falso profeta, parece ser una imitación del Espíritu Santo. Esta bestia no dirige la atención a si misma sino a la primera bestia, de la misma manera en que el Espíritu Santo dirige nuestra atención no a si mismo sino a Cristo (Juan 16.13-14). Además, la bestia da vida con su aliento, e inspira la profecía, dos otras funciones del Espíritu Santo.
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|1.68-75|«Bendito sea el Señor, Dios de Israel, <br>porque ha venido a redimir a su pueblo. <br>Nos envió un poderoso salvador <br>en la casa de David su siervo <br>//''(como lo prometió en el pasado por medio de sus santos profetas)''//, <br>para librarnos de nuestros enemigos <br>y del poder de todos los que nos aborrecen; <br>para mostrar misericordia a nuestros padres <br>al acordarse de su santo pacto. <br>//''Así lo juró a Abraham nuestro padre:''// <br>nos concedió que fuéramos libres del temor, <br>para que le sirviéramos con santidad y justicia, <br>viviendo en su presencia todos nuestros días.|
|2.23|Así cumplieron con lo que en la ley del Señor está escrito: «Todo varón primogénito será consagrado al Señor».|
|3.4-6|Así está escrito en el libro del profeta Isaías....|
|4.16-30|En la sinagoga de Capernaúm, Jesús anuncia que la profecía de Isaías se cumple en él: «Hoy se cumple esta Escritura en presencia de ustedes.»|
|7.27|//''Éste es de quien está escrito''//: »“Yo estoy por enviar a mi mensajero delante de ti, el cual preparará el camino.”|
|18.31|Entonces Jesús tomó aparte a los doce y les dijo: «Ahora vamos rumbo a Jerusalén, //''donde se cumplirá todo lo que escribieron los profetas ''//acerca del Hijo del hombre.|
|20.17|Mirándolos fijamente, Jesús les dijo: —Entonces, ¿qué significa //''esto que está escrito''//: »“La piedra que desecharon los constructores ha llegado a ser la piedra angular”?|
|22.37|Porque les digo que //''tiene que cumplirse en mí aquello que está escrito''//: “Y fue contado entre los transgresores.”|
|24.44-46|Cuando todavía estaba yo con ustedes, les decía que //''tenía que cumplirse todo lo que está escrito acerca de mí en la ley de Moisés, en los profetas y en los salmos.''// Entonces les abrió el entendimiento para que comprendieran las Escrituras. —//''Esto es lo que está escrito''//—les explicó—: que el Cristo padecerá y resucitará al tercer día....|
//Fuentes: Mark Noll, The Scandal of the Evangelical Mind. (Grand Rapids: Wm. B. Eerdmans, 1994)//
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"Para ponerlo de la forma más sencilla, el espíritu evangélico es activista, populista, pragmático, y utilitariano. Permite poco espacio para esfuerzos intelectuales más amplios o profundos porque es dominado por las urgencias del momento." ,,Fuente: Noll, 12.,,
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"Irónicamente, los pocos que sí expresan interés desde temprana edad en la vocación del erudito cristiano son enviados a un seminario para los estudios teológicos posgrados, produciendo un exceso de personas calificadas para enseñar la religión pero una escasez de personas capacitadas para enseñar el otro noventa y cinco por ciento de las disciplinas académicas para relacionarlas a la fe cristiana...." ,,Fuente: Noll, 21.,,
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Esta carta está dirigida a Timoteo (1.2), colega del apóstol Pablo. El libro de Hechos menciona que Timoteo acompañó a Pablo en sus viajes misioneros (Hch. 16.1, 17.14-15, 18.5, 19.22, 20.4). Timoteo fue instrumental en misiones a Tesalonica, Corinto y Éfeso.
Su madre Eunice y su abuela Lois eran judías que lo instruyeron en las Escrituras, y su padre fue gentil (Hch. 16.1). Si se convirtió por medio del ministerio de Pablo en Listra, eso explicaría por qué Pablo lo llama su "amado hijo" en el Señor (2 Ti. 1.2, 1 Co. 4.17). No había sido circuncidado por sus padres, así que Pablo lo llevó a ser circuncidado para no ofender a los Judíos (Hch. 16.3).
Algunos llegan a la conclusión que Timoteo tuvo una personalidad tímida:
*Pablo tuvo que pedir que los Corintos no le de a Timoteo motivo para temer (1 Co. 16.10-11)
*Cuando leemos 2 Corintios, nos damos cuenta que la situación en Corinto se empeoró a pesar del ministerio de Timoteo. En 2 Corintios vemos que después Pablo envió a Tito a Corinto, no a Timoteo.
*Pablo tuvo que incluir numerosos cargos solemnes en 2 Timoteo a que su colega siga fiel en el ministerio. Hasta tiene que recordarle que Dios no nos ha dado un espíritu de cobardía (2 Ti. 1.7).
*Tuvo problemas del estómago (1 Ti. 5.23).
Pero esta es una conclusión errónea:
*Las instrucciones de 1 Co. 16.10-11 se deben a la actitud que los Corintios tenían hacia Pablo. Ellos lo criticaban porque creían que era vacilante en sus planes y que él no quería visitarlos. Cuando decidió enviar a Timoteo, podría parecerse como si Pablo no los estimó y que en vez de ir él mismo, envió a alguien inferior. Así que la comendacion es que no maltrataran a Timoteo, que él también hace la obra del Señor como Pablo.
*No sabemos por qué la situación en Corinto se empeoró, y no tenemos ninguna evidencia que fue por causa de algún fracaso de parte de Timoteo.
*La solemnidad con que Pablo repetidamente urge a Timoteo a la lealtad se debe mucho más a la situación grave de Pablo que a la debilidad de su compañero Timoteo. Pablo estaba en la cárcel a punto de morir. Todos sus demás compañeros lo habían abandonado o no estaban presentes.
En realidad, vemos que Timoteo fue fiel compañero de Pablo en muchas de sus misiones. Timoteo se encuentra en los prescritos de séis de las trece cartas de Pablo (2 Cor. 1.1, Fil. 1.1, Col. 1.1, 1 Tes. 1.1, 2 Tes. 1.1, Fm 1), y en el texto de varias cartas también (Ro. 16.21; 1 Co. 4.17, 16.10; Flp. 2.19, 1 Ts. 3.2, 3.6). La comendación excepcional de Flp. 2.20-22 es especialmente notable.
Después de salir de la cárcel en Roma (después de los acontecimientos relatados en Hechos), Pablo puso a Timoteo a cargo de la iglesia en Éfeso (1 Ti. 1.3).
Hebreos 13.23 dice que Timoteo fue encarcelado y liberado.
#El término “Galacia” normalmente se refiere a la región del norte de la provincia, donde vivían los Gálatas étnicas. En el tercer siglo la provincia fue reducida a esta parte en el norte. Pero Hechos no relata explícitamente que Pablo visitó esa región, con la posible excepción de Hechos 16.6 y 18.23.
#Hasta el siglo XVIII la posición de la iglesia era que Pablo escribió a los Gálatas del norte, en su tercer viaje misionero. Harrison (269-270) indica los argumentos a favor de esta posición. Un argumento fuerte es que Gálatas tiene muchos temas en común con Romanos—p. ej., la justificación y la ley.
#Pero la provincia en el tiempo de Pablo incluía la región al sur, y Pablo visitó el sur de la provincia en su primer viaje misionero, antes del concilio de Hechos 15. Desde Ramsay, 1895, algunos eruditos han propuesto que Pablo escribió la carta a los Gálatas del sur después de su primer viaje y antes del concilio. Harrison, 270-271, indica los argumentos a favor de esta posición. Además de estos, hay otros argumentos fuertes:
#En Gálatas 1 Pablo menciona dos visitas a Jerusalén, que corresponden a Hechos 9.26 y Hechos 11.28-30. No menciona el Concilio o la carta, aunque hubiera sido conveniente para su argumento.
#El episodio con Pedro es más fácilmente explicado antes del Concilio que después.
#Todos reconocen que el debate es difícil de resolver, pero la teoría de que Pablo escribió temprano a los del sur está ganando adherentes, especialmente entre comentaristas conservadores.
#Si esta teoría es correcta, Gálatas es la primera carta paulina, no 1 Tesalonicenses.
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|!Visitas de Pablo a Jerusalén en Hechos, Romanos|!Parelelos en Gálatas|!Fecha aproximada|!Propósitos|
|9.22-30|Gl. 1.18-24|35|Entrevistar a Pedro|
|11.30, 12.25|Gl. 2.1-3, 6-10|46|Ayudar a los pobres|
|14.26-15.29| - |49|El Concilio|
|18.1, 18, 22| - |52|Asistir a la Pascua, ayudar a los pobres|
|20.2-3, 21.17ff, Rom. 15.25-31| - |57|Entregar colecta para los pobres|
El libro de Santiago menciona el diablo y los demonios en tres lugares:
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|2.19|Los demonios reconocen la unidad de Dios|
|3.6|La lengua es encendida por el infierno|
|4.7|El diablo huye cuando es resistido|
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!¿Cuál era la situación económica en Palestina en el tiempo de Jesús?
*Había una clase pequeña de adinerados, que incluía:
**Las familias de los sumo sacerdotes,
**La familia de Herodes y los que colaboraban con ellos,
**Los Judíos aristocratos que habían ganado su fortuna por medio del comercio, los impuestos, y por otros medios. Tenían tierras.
**Comerciantes quienes no tenían tierras, pero ganaban su dinero facilitando las importaciones y exportaciones.
*Se puede distinguir entre ricos que guardaban la ley y las tradiciones judías y los ricos que colaboraban con los Gentiles, y por eso no eran considerados buenos Judíos. Ambos grupos oprimían a los pobres, algunos por el abuso de su poder político y económico, y otros por su interpretación opresiva de la ley de Dios.
*Había una pequeña clase media de agricultores, comerciantes, pescadores como Zebedeo, cléricos y personas con habilidades especiales como carpinteros. Sin embargo, esta clase vivía con grandes riesgos de perder todo. Por ejemplo, dos años de cosechas escasas reducirían a los agricultores a la pobreza: después del primer año escaso pedirían un préstamo para el segundo año. Después del segundo año escaso no podían pagar el primer préstamo, y podrían perder su tierra, y con ella su única fuente de ingresos.
*Aquí en la clase media debemos mencionar a los agricultores que rentaban sus tierras a labradores que vivían en su tierra y la cultivaba. Muchos vivían en las ciudades, pero tenían sus tierras y colectaban renta y las ganancias de las tierras de los labradores. Sin embargo, las parábolas de Jesús indican los problemas que estos agricultores tenían cuando era tiempo de colectar su renta.
*La gran mayoría del pueblo era pobre.
**Vivían en una economía agricultura que dependía de las buenas cosechas
**Vivían en el primero siglo, cuando había hambres muy severas a veces
**Vívían bajo la opresión de Roma con varios impuestos pesados
**Los más pobres eran personas que ni tenían tierras para proveer alguna medida de seguridad. Dependían de otros para trabajo y vivienda.
*La clase alta veía a los pobres como flojos en cuanto a la ley:
**En parte era debido al prejuicio de los ricos contra los pobres
**En algunos casos, involucraba un prejuicio adicional de parte de los urbanos contra los rurales
*Otro factor era que la pobreza no dejaba mucho tiempo a los pobres para estudiar la ley o para meditar para asegurar que habían observado toda la ley perfectamente.
*En Palestina no era deseable tener esclavos judíos, porque:
**en años escasos el amo tenía la responabilidad de proveer por sus necesidades
**la ley requería que se les dé su libertad en el año sabático.
*En el mundo antiguo no había un sistema de ayuda gubermental para los pobres. Dependían de la ayuda de sus familias o de la caridad de las personas generosas.
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!¿Cómo era el sistema de impuestos en el tiempo de Jesús?
*El Imperio Romano imponía un impuesto a todas las regiones de Palestina. Ellos lo colectaban directamente en Judea, y por medio de Herodes en Galilea y Perea. El Diccionario de Jesús y los Evangelios calcula que este impuesto era aproximadamente el equivalente de tres semanas de labor por año. Considerando la pobreza en esas regiones, era una carga pesada. Este impuesto producía resentimiento por la pesada cantidad, y también porque los que imponían el impuesto eran opresores romanos y Gentiles.
*Había tres formas de recaudar estos impuestos:
**El impuesto sobre los productos de la tierra, colectado una vez al año por los líderes Judíos
**El impuesto per cápita (por cabeza – para los varones entre 14 y 65 años de edad), una vez al año, realizado por medio de censos (probablemente un denario, el equivalente de un día de trabajo, por año)
**El sistema de aduanas sobre el transporte de los productos comerciales (en los puertos y a las puertas de las ciudades principales). Los Romanos tenían subastas para determinar quién entre los Judíos tenía el derecho de colectar los impuestos. El que ofrecía la cantidad más grande a Roma, pagada por adelantado, ganaba el derecho de controlar los puestos de aduanas por el sguiente año – y colectar lo que había dado a Roma, más un porcentaje para él. El sistema fue regulado para reducir abusos. Sin embargo, el poder de cada cobrador de determinar el valor de cada producto o animal daba al cobrador la posibilidad de defraudar.
*La palabra ‘publicano’, usada en versiones antiguas de la Biblia, no es precisamente correcta para referirse a los que colectaban las aduanas. El sistema romano de publicanos fue abolido en el año 30 a. c. Los que colectaban aduanas eran los Judíos mencionados arriba.
*El título “cobrador de impuestos” era usado de forma despectiva (Mt 5.46; 18.17), mencionado juntamente con ladrones, prostitutas y pecadores. Fueron considerados traidores, Judíos que eran cómplices con los romanos, además de ser ladrones por el fraude que cometían.
*El impuesto para el templo mencionado en Mt. 17.24-27 era para el mantenimiento del templo y los sacrificios, y tiene sus raíces en Éxodo 30.11-16 y Nehemías 10.32-33. Era el equivalente de un día de trabajo por año, para los varones de 20 años de edad para arriba.
*Podríamos mencionar aquí que el diezmo era otro tipo de impuesto, y según algunas calculaciones, tomaba 17-23% de los ingresos de uno.
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!¿Cómo respondía el Judaísmo del primer siglo a la gran disparidad económica?
*El Judaísmo en general no veía la prosperidad como vicio. Más bien, había varios ricos en el AT que eran fieles a Dios, como Abraham, Salomón y Job. La prosperidad se veía como la bendición que venía a uno por obedecer a Dios.
*Sin embargo, se reconocía que la prosperidad tiende producir la codicia y el abuso de poder.
*El Judaísmo promovía la costumbre de dar limosnas como un acto religioso.
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!¿Qué sabemos de la situación económica de Jesús?
*No tenía casa ni tierra (Mt 8.20-22, Lc 9.58-62)
*Dependía de la ayuda financiera de varias mujeres (Lc 8.1-3)
*Tuvo que pedir una moneda cuando habló acerca de los impuestos (Mc 12.15, Mt 22.19, Lc 20.14)
*Fue sepultado en la tumba de otra persona
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!¿Qué podemos notar acerca del tema del dinero en los Evangelios?
*Si podemos usar los Evangelios para medir la importancia de los temas, podemos decir que Jesús habló más acerca del dinero que cualquier otro tema.
*Casi todo el material sobre este tema aparece en Mateo y Lucas. El tema solo aparece dos veces en Juan y algunas veces en Marcos.
*Juan el Bautista anticipó las enseñanzas de Jesús, diciendo que las personas no deben aprovecharse de los pobres o extorcionarles, sino ayudarles (Lc 3.11-14).
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!¿Qué dijo Jesús acerca del dinero y las posesiones, la riqueza y la pobreza?
Podemos resumir el mensaje de Jesús acerca del dinero en los siguientes seis puntos:
#//Los seres humanos son mayordomos de todo lo que han recibido de Dios. Pronto Dios juzgará a todo ser humano por la forma en que han usado sus bienes. La entrada al inminente reino del cielo será determinada por el juicio que cada uno recibe de Dios.//
**En varias parábolas Jesús compara los seres humanos a mayordomos (administradores de los bienes de las personas adineradas). Dios es el dueño de todo, y presta cierta cantidad a cada ser humano. Cada persona será responsable por la cantidad que Dios le encomendó. Los que usan bien lo que reciben en esta vida para producir más, recibirán más en el reino de Dios. Los que no usan bien lo que reciben, y los que son abusivos con los demás siervos, perderán lo poco que tienen y serán castigados (Mt 25.13-40, Lc 12.42-48, 16.1-13, 19.11-27).
**Dijo en su “parábola” de las ovejas y las cabras que el juicio de las naciones será en base a su tratamiento de personas necesitadas (Mt 25.31-46). Los comentaristas están divididas en cuanto a la referencia: ¿Se trata de la caridad a los necesitados en general? o ¿Se trata a su recepción y caridad hacia los discípulos de Jesús como mensajeros del evangelio? El presente autor toma la segunda posición por varias razones. Sin embargo, parece que la iglesia se identifica tanto con los pobres que no debemos dividir estos dos asuntos de forma aguda, cuando en realidad están enlazados.
#//La llegada inminente del reino trae consigo una inversión de las fortunas de la humanidad. Dios trae alivio para los pobres, y castigará a los que acumulan y acaparan bienes para si mismos.//
**Jesús dijo que su mensaje era “buenas nuevas para los pobres” (Mt 11.5, Lc 4.18-19, 7.22-23)
**Jesús dijo que los pobres son bienaventurados porque a ellos les pertenece el reino de Dios (Mt 5.3, Lc 6.20-21). En contraste, los ricos deben lamentar ahora (Lc 6.24-25)
**Jesús contó la parábola de Lázaro y el hombre rico, donde la eternidad funciona como alivio para los que sufren en esta vida, y como angustia para los que vivían de lujo en esta vida (Lc 16.19-31)
#//El inminente reino es incomprablemente mejor que las riquezas de este mundo, y la riqueza es un impedimento para los que quieren entrar al reino. Los seres humanos deben renunciar todo para asegurar de que están listos para el reino.//
**Jesús comparó su reino con tesoros y perlas de tanto valor que uno vendería todo lo que tiene para conseguirlos (Mt 13.44-46)
**Jesús dijo que no debemos estar preocupados por las cosas materiales, sino por las cosas eternas (Mt 6.19-21, 6.25-34, Lc 12.13-21, 12.22-31, 12.32-34, 21.34, Jn 6.26-27). Debemos acumular recompensas o tesoros en el cielo, no en la tierra (Mt 5.12, 10.41-42, Lc 6.23).
**Dijo que vivir para el dinero era incompatible con el servicio a Dios (Mt 6.24, Lc 16.13)
**Pidió al joven rico que para tener tesoro en el cielo, él debe vender todo lo que tiene, dárselo a los pobres, y seguir a Jesús. El joven se retiró de Jesús con tristeza al oir estas condiciones. Jesús usó la oportunidad para enseñar a sus discípulos que las riquezas son una barrera, y que es sumamente dificil para los ricos entrar al reino. En contraste, los discípulos que habían sacrificado para seguir a Jesús recibirán cien veces lo que habían sacrificado (Mc 10.17-31, Mt 19.16-30, Lc 18.18-30)
**En su parábola del sembrador, Jesús criticó a los que no producen fruto por culpa de las preocupaciones del mundo y por culpa del “engaño de las riquezas” (Mc 4.18-19, Mt 13.22, Lc 8.14)
**Jesús incluyó el robo y la codicia en su lista de vicios que corrompen a las personas (Mc 7.21-23, Mt 15.18-20)
#//Para alistarse para el reino, los que han explotado a los pobres deben desistir. Las costumbres que oprimen a los pobres deben ser suspendidos.//
**Jesús criticó varias costumbres judías que perjudicaban a los pobres o iban en contra de la fe en Dios:
***La práctica del Corbán, que muchas personas usaban para evitar su responsabilidad financiera a sus padres (Mc 7.9-13, Mt 15.3-7)
***El cambio de monedas y la venta de animales en el templo (Mc 11.15-17, Mt 21.12-13, Lc 19.45-46)
***Las personas que estimaban más al oro del templo que el templo mismo en sus juramentos (Mt 23.16-17)
***Los escribas que ‘devoraban’ las casas de las viudas (Mc 12.38-40, Lc 20.45-47)
***Los que llamaban mucha atención a su propia generosidad en público (Mt 6.2-4). En cambio, sus discípulos deben practicar su caridad en secreto.
#//Para alistarse para el reino, los que tienen bienes deben usarlos para ayudar a los pobres y los necesitados. Si cualquier persona – desde Cesar hasta un pobre – te pide dinero, dáselo. El verdadero discípulo debe tener una generosidad extravagante, pero no debe llamar la atención del público a su generosidad.//
**Dijo que era más comendable prestar/dar a las personas que tienen menos posibilidad de devolver el préstamo (Lc 6.30, 6.34, 14.13-14, 14.21)
**Jesús alabó la generosidad de la viuda que ofrendó en el templo (Mc 12.43-44, Lc 21.1-4)
**Jesús alabó a la mujer que derramó perfume costoso sobre sus pies. Judas criticó a Jesús por aceptar esta alabanza extravagante. Judas dijo que hubiera sido mejor vender el perfume y dar el dinero a los pobres. Jesús respondió que ella hizo lo correcto, porque siempre habría la oportunidad de ayudar a los pobres, pero no habría mucho tiempo para ayudarle a él. Juan indica que Judas fue motivado porque era ladrón, y robaba de las finanzas de Jesús y los discípulos. (Mc 14.3-9, Mt 26.6-13, Juan 12.4-8).
**Alabó a Lázaro por su decisión de ayudar extravagantemente a los pobres y devolver con intereses a los que había defraudado (Lc 19.8-10)
**La parábola del buen Samaritano alaba a un hombre que se sacrifica para ayudar a un necesitado, y Jesús dice que sus oidores deben seguir su ejemplo (Lc 10.33-37).
#//Los que parten con su dinero por causa del reino no deben preocuparse. Deben confiar en Dios, que los cuida en esta vida, y los recompensa en la vida porvenir.//
**Dios sabe lo que necesitamos, y provee para nuestras necesidades (Mt 6.25-34)
**Los discípulos que habían sacrificado para seguir a Jesús recibirán cien veces lo que habían sacrificado
**Los que usan bien lo que reciben en esta vida para producir más, recibirán más en el reino de Dios
**Podemos acumular recompensas o tesoros en el cielo
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!¿Qué otros usos del dinero vemos en las enseñanzas de Jesús?
*Jesús usó figuras financieras en sus parábolas para hablar de otras verdades espirituales:
**Usó la cancelación de déudas en sus parábolas acerca del perdón (Mt 18.23-35, Lc 7.41-50)
**Contó una parábola acerca del pago de los obreros de una viña para hablar de la gracia inmerecida de Dios (Mt 20.1-16)
**Comparó el arrepentimiento de un pecador con la recuperación de una moneda valorosa (Lc 15.8-10)
**Usó parábolas de un constructor elaborando presupuestos para su edificio y un rey considerando los pros y contras de una batalla para hablar de la importancia de contar el costo de ser discípulo de Jesús en lugar de empezar la vida espiritual a medias y descontinuarla después (Lc 14.25-33)
**Durante su ministerio Jesús envió a sus discípulos a predicar, siempre con instrucciones que no deben llevar provisiones para su viaje, y deben depender de la hospitalidad de otras personas. La buena o mala recepción que los pueblos daban a los discípulos sería una indicación de su condición espiritual (Mc 6.8, Mt 10.8-10, Lc 9.3, 10.4). En contraste, antes de ser arrestado, Jesús dijo que ya era tiempo de salir con provisiones y armas (Lc 22.35-36)
**Jesús afirmó que era lícito pagar impuestos al imperio romano (Mc 12.13-17, Mt 22.15-22, Lc 20.19-26)
**Dijo que él, siendo Hijo de Dios, era exento de pagar el impuesto al templo de Jerusalén, porque los reyes no cobran impuestos a sus hijos. Sin embargo, para no escandalizar a la gente, Jesús mandó a Pedro a pagar el impuesto (Mt 17.24-27)
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|10.21|Entonces Jesús, mirándolo, lo amó y le dijo: - Una cosa te falta: anda, vende todo lo que tienes y dalo a los pobres, y tendrás tesoro en el cielo; y ven, sígueme, tomando tu cruz.|
|10.23-25|Entonces Jesús, mirando alrededor, dijo a sus discípulos: - ¡Cuán difícilmente entrarán en el reino de Dios los que tienen riquezas! Los discípulos se asombraron de sus palabras; pero Jesús, respondiendo, volvió a decirles: - Hijos, ¡cuán difícil les es entrar en el reino de Dios a los que confían en las riquezas! Más fácil es pasar un camello por el ojo de una aguja, que entrar un rico en el reino de Dios.|
|12.17|Respondiendo Jesús, les dijo: - Dad a César lo que es de César, y a Dios lo que es de Dios. Y se maravillaron de él.|
|12.38-40|Les decía en su enseñanza: «Guardaos de los escribas, que gustan de andar con largas ropas, y aman las salutaciones en las plazas, las primeras sillas en las sinagogas y los primeros asientos en las cenas, que devoran las casas de las viudas y, para disimularlo, hacen largas oraciones. Estos recibirán mayor condenación».|
|12.43-44|Entonces, llamando a sus discípulos, les dijo: - De cierto os digo que esta viuda pobre echó más que todos los que han echado en el arca, porque todos han echado de lo que les sobra, pero esta, de su pobreza echó todo lo que tenía, todo su sustento.|
|14.7|Siempre tendréis a los pobres con vosotros y cuando queráis les podréis hacer bien; pero a mí no siempre me tendréis.|
,,Texto bíblico: Reina Valera Revisada (1995) Bible Text (Miami: Sociedades Biblicas Unidas, 1998),,
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|3.8|Los diáconos asimismo deben ser honestos, sin doblez, no dados a mucho vino, ''no codiciosos de ganancias deshonestas'';|
|6.5-10|...hombres corruptos de entendimiento y privados de la verdad, que toman la piedad como fuente de ganancia; apártate de los tales. Pero gran ganancia es la piedad acompañada de contentamiento; porque nada hemos traído a este mundo, y sin duda nada podremos sacar. Así que, teniendo sustento y abrigo, estemos contentos con esto. Porque los que quieren enriquecerse caen en tentación y lazo, y en muchas codicias necias y dañosas, que hunden a los hombres en destrucción y perdición; porque raíz de todos los males es el amor al dinero, el cual codiciando algunos, se extraviaron de la fe, y fueron traspasados de muchos dolores.|
|6.17-19|A los ricos de este siglo manda que no sean altivos, ni pongan la esperanza en las riquezas, las cuales son inciertas, sino en el Dios vivo, que nos da todas las cosas en abundancia para que las disfrutemos. Que hagan bien, que sean ricos en buenas obras, dadivosos, generosos; atesorando para sí buen fundamento para lo por venir, que echen mano de la vida eterna.|
Baggini y Fosl mencionan esta oración:
@@.indent1 "El típico hombre británico pasa una hora diaria en el Internet."@@
Esta oración usa dos abstracciones o generalizaciones:
*El "típico hombre británico" no tiene existencia propia. No puedes encontrarlo para saludarlo. Es una abstracción basada en el promedio de los británicos.
*El "Internet" no es una sola cosa que podemos identificar y decir "Ahí está.". Es el sumo de una multitud de computadoras, sistemas y conexiones alrededor del mundo. Es muchas cosas, y hablamos de ellas como si fueran una sola cosa.
De la misma manera, hablamos de "la prensa" o "el pueblo mexicano" o "Hollywood" como si fueran entidades con consciencia propia, opiniones, objetivos, etc. Hablamos de "las mujeres", "los Chinos," "los Bautistas", "la gente de antaño" etc, como si fueran grupos tan uniformes que todos los miembros del grupo compartaran las mismas características, actitudes y creencias. Hablamos de "la Edad Media" o "el siglo XX" como si pudiéramos aislarlos del resto de la historia. Muchos científicos hablan de la naturaleza de manera abstracta como si fuera un ser con metas y habilidades: "La naturaleza busca la manera de propagarse." Podríamos añadir muchas más ilustraciones de las abstracciones: antropomorfismos, etc.
La meta del intelectual no es de eliminar estas formas de hablar sino de estar siempre consciente de las abstracciones y generalizaciones que usa y que escucha, para evaluarlas y evitar perspectivas distorcionadas y conclusiones erróneas.
,,Julian Baggini y Peter S. Fosl, The Philosopher's Toolkit. (Chichester, West Sussex, UK: Wiley-Blackwell, 2010), 60-62,,
Nótese que este discípulo compara favorablemente a Pedro cada vez que se mencionan juntos.
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|13.23|Se inclina al lado de Jesús en el aposento alto|
|13.24-25|Mensajero entre Pedro y Jesús|
|18.15-16|Ayuda a Pedro a entrar al corte de Pilato|
|19.26-27|Jesús lo encomienda con el cuidado de su madre|
|20.4|Corre más rápido que Pedro a la tumba pero no entra|
|20.8|El primero en creer en la resurrección|
|21.7|Identifica el Señor para Pedro|
|21.21-23|Pedro no debe preocuparse por el destino de este discípulo|
Es también posible, si no probable, que de los dos discípulos mencionados en 1.35-40, el que no es dado nombre es el autor.
,,Fuente: investigación personal del autor.,,
Yo me dí el reto de resumir la vida cristiana en una sola idea. El candidato más obvio es "el amor" y si, creo que el amor es el mejor resumen de la vida cristiana. Jesucristo lo resume así. Pero el amor no es una sola idea sino dos. El amor es una relación íntima, y las relaciones íntimas tiene dos partes, de dar y de recibir. Es por eso el Catecismo Menor de Westminster lo pone bien:
//El fin principal del ser humano es el de glorificar a Dios, y gozar de él para siempre.//
En palabras sencillas, el doble propósito de nuestras vidas es adorar a Dios (dar) y disfrutarlo (recibir).
Pero ambos aspectos del propósito de la vida son fáciles de malentender.
*La adoración no se puede reducir al canto de himnos o a la asistencia a los cultos eclesiásticos. La adoración es una vida de obediencia y sumisión, vivida como ofrenda de gratitud a Dios.
*Y disfrutar a Dios es más que disfrutar la vida o ser personas felices. Es disfrutar a Dios mismo. Es disfrutar todo lo que recibimos de su mano, aún las cosas que van en contra de nuestras inclinaciones, y es tomar placer en servirle y adorarle con nuestras vidas.
Siempre debemos estar tomando el pulso de nuestras vidas: ¿Estamos viviendo nuestras vidas de manera que sean regalos de agradecimiento a Dios? y ¿Tomamos placer en Dios y en las cosas de Dios?
En base a estos dos propósitos de la vida, veo ''tres posibles vidas distorcionadas'':
#//Una vida que ni se ofrece a Dios ni toma placer en Dios.// Es la vida del no cristiano, y, desagradablemente, la vida de muchos que profesan ser Cristianos.
#//Una vida que toma placer en las cosas de Dios, pero no adora a Dios.// Es la vida superficial que saca de Dios algún beneficio o placer - por ejemplo, sus oraciones son contestadas, se entretiene con los cultos, le gusta la convivencia con los Cristianos - pero que no tiene planes de reciprocar, de reorientar su vida según los planes de Dios.
#//Una vida que adora a Dios, pero no toma placer en él.// Es la vida miserable que sirve a Dios y se entrega a la vida religiosa, pero como deber, no como placer. Se fatiga para Dios, pero se convierte en una persona que resiente los sacrificios que tiene que hacer para Dios, y critica a los demás por no hacer lo mismo.
En cambio, la vida bien orientada es
*la que busca agradarse completamente en Dios, y la que busca agradar a Dios en todo
*la que recibe la gracia de Dios con gozo, y la que responde con obras de gratitud
*la que se somete a Dios, y lo hace con una sonrisa de satisfacción
!!Conocer al material y al alumno
El docente es un mediador que conecta el material o currículo con el alumno. Así que el docente necesita conocer bien a ambos, para poder llevar a cabo esta conexión. Debe conocer bien el material, y debe conocer bien a los alumnos - es decir, conocer las formas en que un alumno aprende mejor, y conocer a sus alumnos de manera personal, hasta el grado que sea posible.
*De la lengua, 1.27, 3.2ff
*Del enojo, 1.19-20
*De los deseos, 4.1-2
*Paciencia, 5.7-9
*Perseverancia, 1.3, 1.12, 5.7-11, 13
,,Fuente: Sílabo de Dr. Dean Deppe, Calvin Theological Seminary, Grand Rapids, MI,,
*El dragón engaña al mundo (12.9, 20.2-3, 7-8)
*La segunda bestia (el falso profeta también engaña (13.14, 19.21)
*Babilonia engaña en 18.23
*En contraste, acerca de los redimidos, Apocalipsis dice, "En sus bocas no fue hallada mentira" (14.5)
,,Fuente: Bauckham, The Theology of the Book of Revelation,,
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|1.16|Amados hermanos míos, no erréis.|
|1.22|Sed hacedores de la palabra y no tan solamente oidores, engañándoos a vosotros mismos.|
|1.26|Si alguno se cree religioso entre vosotros, pero no refrena su lengua, sino que engaña su corazón, la religión del tal es vana.|
,,Fuente: Sílabo de Dr. Dean Deppe, Calvin Theological Seminary, Grand Rapids, MI,,
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"El enojo es un ácido que hace más daño al recipiente que lo contiene que a cualquier cosa donde es derramado." ,,Atribuido a Mark Twain, https://twitter.com/#!/IniciativaT/status/195520517275521024,,
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!!"Ardor"
Un sistema para memorizar las reacciones apropiadas cuando nos enojamos con alguien
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|A|''Amar'' a la persona en lugar de promover el egoismo|
|R|''Reconocer'' que estás enojado - estar consciente de las señales fisiológicas del enojo|
|D|''Detenerse'' para reflexionar:<br><br>@@.indent1 ¿Por qué estoy enojado?@@<br>@@.indent1 ¿Qué valoro?@@<br>@@.indent1 ¿Estoy escuchando?@@|
|O|''Orar'' para que Dios te tranquilice|
|R|''Responder, no reaccionar''|
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!!Tres formas correctas de responder al enojo
*Expresarse apropiadamente
*Redireccionar el enojo, desviar
*Calmarse
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!!Tres formas inapropiadas de responder al enojo
*Explotar
*Expresarse de manera pasiva-agresiva
*Taparlo y suprimirlo
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!!Versículos claves acerca del enojo
*Efesios 4.26-27: Airaos, pero no pequéis; no se ponga el sol sobre vuestro enojo, ni deis lugar al diablo.
*Santiago 1.19-20: Por esto, mis amados hermanos, todo hombre sea pronto para oír, tardo para hablar, tardo para airarse; porque la ira del hombre no obra la justicia de Dios.
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Jesús se enoja con las personas y las critica
3.5
8.12
8.38
9.19
11.14, 20-21
11.15-17
11.33
12.1-11
12.24
12.38
*Es el Espíritu de la verdad (5.6)
*El Espíritu testifica (5.6, 5.7)
*El Espíritu fue dado a los creyentes por Dios (o por Jesucristo). Su presencia en ellos les ayuda saber que permanecen en Dios y Dios en ellos (3.24, 4.13).
*También hay ''espíritus'' que vienen de Dios. Ellos confiesan que Jesucristo ha venido en la carne (4.2). Un espíritu así es un espíritu de verdad (4.6).
El Espíritu Santo no recibe mucho énfasis en 1 Pedro. Pedro lo menciona solamente seis veces:
#En 1.2, el Espíritu es el que santifica a los elegidos.
#Según 1.11, el Espíritu habitaba en los profetas del Antiguo Testamento, indicándoles datos importantes acerca de los sufrimientos de Cristo y su exaltación.
#En 1.12, los que proclaman las buenas nuevas de Jesucristo lo hacen por el Espíritu, quien fue enviado desde el cielo.
#Algunos comentaristas no tratan a 3.18-19 como una referencia al Espíritu Santo. Dicen que en 3.18 hay un contraste entre la carne física de Jesús y su espíritu humano. Sin embargo, por razones mencionadas en las notas exegéticas, es preferible entender este texto como una referencia al Espíritu. En 3.18-19, hay un contraste entre el dominio de la carne y el dominio del Espíritu. Pedro dice que Jesús murió en cuanto a su conexión con el mundo carnal, pero fue vivificado Espíritu. Y en el Espíritu (o por medio de él), Jesús predicó a los espíritus que ahora están encarcelados.
#1 Pedro 4.6 es una continuación del pensamiento de 3.18. En 3.18, Cristo murió al mundo carnal y fue vivificado al dominio del Espíritu. De la misma manera, dice Pedro en 4.6, los Cristianos fallecidos, que aceptaron al evangelio mientras vivían, fueron juzgados y menospreciados por las personas que todavía viven según la carne. Pero para Dios, estos Cristianos, aunque muertos, están vivos. Ellos viven en el dominio de (o por medio del poder de) el Espíritu. Igual como en el caso de 3.18, algunos comentaristas toman este versículo de otra manera. Dicen que los Cristianos fallecidos fueron juzgados en cuanto a sus cuerpos (su carne), pero viven en sus espíritus. Para mayor información acerca de este versículo, véase las notas exegéticas.
#Y en 4.14, los insultos que los creyentes reciben son una señal que el Espíritu glorioso de Dios reposa sobre ellos y que ellos son bienaventurados.
Pedro menciona los dones espirituales en 4.10-11, que en las cartas de Pablo son dones distribuidos por el Espíritu, pero Pedro no los conecta directamente al Espíritu Santo.
,,Fuentes: Harrison, Kistemaker, Michaels,,
*El Espíritu Santo se manifiesta en la conversión (1.5)
*El Espíritu Santo nos da gozo (1.6)
*Dios nos da su Espíritu //Santo// para que vivamos vidas //santas// (4.8).
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|3.16|E indiscutiblemente, grande es el misterio de la piedad:<br>Dios fue manifestado en carne,<br>''Justificado en el Espíritu,''<br>Visto de los ángeles,<br>Predicado a los gentiles,<br>Creído en el mundo,<br>Recibido arriba en gloria.|
|4.1|Pero ''el Espíritu dice claramente'' que en los postreros tiempos algunos apostatarán de la fe, escuchando a espíritus engañadores y a doctrinas de demonios;|
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|1.21-22|Y el que nos confirma con vosotros en Cristo, y el que nos ungió, es Dios, el cual también nos ha sellado, y nos ha dado las arras del Espíritu en nuestros corazones. |
|3.3|siendo manifiesto que sois carta de Cristo expedida por nosotros, escrita no con tinta, sino con el Espíritu del Dios vivo; no en tablas de piedra, sino en tablas de carne del corazón.|
|3.6|el cual asimismo nos hizo ministros competentes de un nuevo pacto, no de la letra, sino del espíritu; porque la letra mata, mas el espíritu vivifica.|
|3.8|¿cómo no será más bien con gloria el ministerio del espíritu? |
|3.16-18|Pero cuando se conviertan al Señor, el velo se quitará. Porque el Señor es el Espíritu; y donde está el Espíritu del Señor, allí hay libertad. Por tanto, nosotros todos, mirando a cara descubierta como en un espejo la gloria del Señor, somos transformados de gloria en gloria en la misma imagen, como por el Espíritu del Señor.|
|4.13|Pero teniendo el mismo espíritu de fe, conforme a lo que está escrito: Creí, por lo cual hablé, nosotros también creemos, por lo cual también hablamos|
|5.5|Mas el que nos hizo para esto mismo es Dios, quien nos ha dado las arras del Espíritu.|
|6.6-7|en pureza, en ciencia, en longanimidad, en bondad, en el Espíritu Santo, en amor sincero, en palabra de verdad, en poder de Dios, con armas de justicia a diestra y a siniestra; |
|6.16-7.1|¿Y qué acuerdo hay entre el templo de Dios y los ídolos? Porque vosotros sois el templo del Dios viviente, como Dios dijo: Habitaré y andaré entre ellos, Y seré su Dios, Y ellos serán mi pueblo. Por lo cual, Salid de en medio de ellos, y apartaos, dice el Señor, Y no toquéis lo inmundo; Y yo os recibiré, Y seré para vosotros por Padre, Y vosotros me seréis hijos e hijas, dice el Señor Todopoderoso. Así que, amados, puesto que tenemos tales promesas, limpiémonos de toda contaminación de carne y de espíritu, perfeccionando la santidad en el temor de Dios.|
|(7.13)|//[La palabra 'espíritu' en 7.13 se refiere al espíritu humano de Tito, no al Espíritu Santo]//|
|11.4|Porque si viene alguno predicando a otro Jesús que el que os hemos predicado, o si recibís otro espíritu que el que habéis recibido, u otro evangelio que el que habéis aceptado, bien lo toleráis;|
|12.1-10|Ciertamente no me conviene gloriarme; pero vendré a las visiones y a las revelaciones del Señor. Conozco a un hombre en Cristo, que hace catorce años (si en el cuerpo, no lo sé; si fuera del cuerpo, no lo sé; Dios lo sabe) fue arrebatado hasta el tercer cielo. Y conozco al tal hombre (si en el cuerpo, o fuera del cuerpo, no lo sé; Dios lo sabe), que fue arrebatado al paraíso, donde oyó palabras inefables que no le es dado al hombre expresar. De tal hombre me gloriaré; pero de mí mismo en nada me gloriaré, sino en mis debilidades. Sin embargo, si quisiera gloriarme, no sería insensato, porque diría la verdad; pero lo dejo, para que nadie piense de mí más de lo que en mí ve, u oye de mí. Y para que la grandeza de las revelaciones no me exaltase desmedidamente, me fue dado un aguijón en mi carne, un mensajero de Satanás que me abofetee, para que no me enaltezca sobremanera; respecto a lo cual tres veces he rogado al Señor, que lo quite de mí. Y me ha dicho: Bástate mi gracia; porque mi poder se perfecciona en la debilidad. Por tanto, de buena gana me gloriaré más bien en mis debilidades, para que repose sobre mí el poder de Cristo. Por lo cual, por amor a Cristo me gozo en las debilidades, en afrentas, en necesidades, en persecuciones, en angustias; porque cuando soy débil, entonces soy fuerte.|
|12.12|Con todo, las señales de apóstol han sido hechas entre vosotros en toda paciencia, por señales, prodigios y milagros. |
|12.18|Rogué a Tito, y envié con él al hermano. ¿Os engañó acaso Tito? ¿No hemos procedido con el mismo espíritu y en las mismas pisadas?|
|13.13|La gracia del Señor Jesucristo, el amor de Dios, y la comunión del Espíritu Santo sean con todos vosotros. Amén.|
,,Fuente: Una modificación de la lista de versículos en Gordon Fee, God's Empowering Presence, capítulo 5.,,
*El libro de Apocalipsis viene de "los siete espíritus que están delante de su trono" (1.4). Esta frase aparece también en 3.1, 4.5, y 5.6.
**Algunos dicen que los "siete espíritus" son siete ángeles que son prominentes en la mitología judía, pero Bauckham dice que estos siete ángeles aparecen en Apocalipsis 8.2.
**Muchos comentaristas creen que es una alusión a Isaías 11.2: "y reposará sobre él el espíritu de Jehová: espíritu de sabiduría y de inteligencia, espíritu de consejo y de poder, espíritu de conocimiento y de temor de Jehová." En este versículo la palabra "espíritu" se conecta con Jehová y con seis cualidades, por un total de siete "espíritus".
*Juan dice repetidamente que estaba "en el Espíritu" (1.10, 4.2, 17.3, 21.10). Son alusiones a Ezequiel 3.12, etc, donde el Espíritu lleva al profeta.
*El Espíritu habla a las siete iglesias en las siete cartas en caps. 2-3. "El que tiene oído, oiga lo que el Espíritu dice a las iglesias" en 2.7, 2.11, 2.17, 2.29, 3.6, 3.13, 3.22. El Espíritu habla también en 14.13 y 22.17.
*Hay una mención del "Espíritu de la profecía" en 19.10
,,Fuentes: Bauckham, The Theology of the Book of Revelation, cap. 5; Schreiner, 501-505.,,
*Los dones del Espíritu: 2.4
*Autor de las Escrituras: 3.7, 10.15, 9.8
*Los creyentes son partícipes del Espíritu Santo: 6.4
*Espíritu de “gracia”: 10.29
*Es eterno: 9.14
-----
!¿Cómo hablaban del Espíritu Santo en el tiempo entre los testamentos?
*Como el Espíritu de profecía, dando dirección, sabiduría, inspirando profecías
**La creencia general era que Dios había retirado la profecía después del tiempo de Malaquías, y que pronto iba a derramar el Espíritu sobre todo Israel (Joel 2)
*Como el poder de Dios presente en la creación (Gen 1.2)
*Como el poder de Dios que dio poder a los personajes del Antiguo Testamento (Gedeón, Sansón, Saúl, David, Eliseo)
*Como el poder de Dios que daría poder y sabiduría al Mesías (Isa. 11.1-4)
-----
!¿Cómo se manifestó el Espíritu Santo en la vida de Juan el bautizador y de Jesús?
*Zacarías y Elisabet, los padres de Juan, fueron llenos del Espíritu (Lc 1.41, 1.67)
*Juan tenía el Espíritu y poder de Elías (Lc 1.17)
*Juan fue lleno del Espíritu Santo desde antes su nacimiento (Lc 1.15), y dentro del vientre pudo reconocer al Mesías (Lc 1:41, 44)
*Era fuerte en el Espíritu (Lc 1.80)
*Jesús fue concebido por el poder del Espíritu Santo (Lc 1.32-35, Mt. 1.18)
*Por el Espíritu Simeón supo que vería el Mesías antes de su muerte, y entró al templo (Lc 2.25-27)
*Recibió el Espíritu en su bautismo (Mc 1:10–11, Mt 3:16–17, Lc 3:21–22)
*El Espíritu lo impulsó al desierto para ser tentado (Mc 1:12–13, Mt 4:1–11, Lc 4:1–13)
*En el poder del Espíritu, Jesús regresó del desierto a su ministerio (Lc 4:14)
*Jesús expulsó a los demonios por el poder del Espíritu, una indicación de la llegada del reino (Mt 12:28)
-----
!¿Qué enseñaron Juan el bautizador y Jesús acerca del Espíritu Santo, según los Evangelios Siníopticos?
*El mensaje principal de Juan fue que uno vendría después de él, alguien que bautizaría con el Espíritu Santo y fuego (Mc 1:8, Mt 3:11, Lc 3:16)
*Jesús entendió su ministerio como el cumplimiento de la profecía de Isaías 61, que el Espíritu ungiría al Siervo de Jehová para efectuar liberación y restauración (Lc 4.18ff)
*Jesús advirtió acerca del peligro de blasfemia contra el Espíritu (Mc 3:28–30, Mt 12:31–32)
*El Padre da el Espíritu a los que le piden, según Lc 11.11-13
*El Espíritu dará sabiduría a los discípulos cuando son perseguidos (Mc 13:11; Mt 10:19–20; Lc 12:11–12)
*Mateo 28.18-20 dice que los discípulos de Jesús deben bautizar en el nombre del…el Espíritu Santo – poniendo al Espíritu en un contexto trinitario
*La comisión en Lc 24.46-49 no menciona el Espíritu por nombre, pero en Hechos 1:8, 2:17 y 2:33 Lucas explicará que el Espíritu es lo prometido por el Padre. Y la frase “poder de lo alto” elimina cualquier duda
-----
!¿Qué enseñó Jesús acerca del Espíritu Santo, según el Evangelio de Juan?
*En Juan, vemos que el Espíritu ha venido sobre Jesús, dándole su poder y palabras (1.32-34, 3.34-36, 6.63)
*En Juan, Jesús enseña que el nuevo nacimiento es del Espíritu (cap. 3).
**El posible trasfondo es Ezequiel 36:25–27
*En Juan 4.10 Jesús ofrece a la mujer samaritana agua viva, y en 7.37-39 Juan explica que se refiere al Espíritu
**El contexto de 7.37-39 es la fiesta de tabernáculos
***El Judaísmo festejaba ese día en parte para recordar las promesas de que ríos de salvación saldrían del templo a las naciones
***Textos que leían durante esta fiesta:
****Isaías 12:3
****Ezequiel 47:1–12
****Zacarías 14:8
***Jesús invita a todos a tomar el agua que él ofrece
*Juan 4.23-24 es una posible referencia al Espíritu
*En Juan 20.22 vemos la versión juanina de la gran comisión y la recepción del Espíritu Santo. Es una alusión a Génesis 2.7, cuando Dios respira y Adán recibe el aliento / el espíritu que le da vida.
*En capítulos 14-16 Jesús habla del Espíritu como otro παράκλητος (parakletos) (14:16–26; 15:26–27; 16:7–15).
**Parakletos = abogado, consolador, consejero, exhortador (alguien que viene al lado de otra persona para ayudarlo)
**El parakletos será para los discípulos el mediador de la presencia del Padre y el Hijo (14:16–26)
**El parakletos recordará a los discípulos de las enseñanzas de Jesús, y será para ellos revelador, instructor, e intérprete (14:26; 16:12–14)
**El parakletos testificará al mundo por medio de los discípulos (15:26–27), y testificará contra el mundo (16:8–11)
**El parakletos es ‘otro’ parakletos porque Cristo es el primer parakletos. Vemos varios paralelos entre los dos parakletos:
***Ambos ‘vienen de’ o son enviados del Padre (compara 3:16–17; 5:43; 16:27–28; 18:37 con 14:26; 15:26; 16:7–8, 13)
***Ambos son maestros o instructores (compara 13:13–14 con 14.26)
***Ambos son ‘santos’ (6:39, 14:26) y tienen la ‘verdad’ (compara 14:6 con 14:17; 15:26; 16:13)
***Ambos testifican y revelan (compara 4:25–26; cf. 1:18; 3:34–36 con 15:26–27; 16:13–14).
***Ambos vienen para convencer al mundo, y no son recibidos por el mundo (compara 1.12 y otros con 14:17; 15:18–26, 16:8–12)
-----
*Llenó a Juan (1.15)
*Instrumental en la concepción de Jesús (1.35)
*Llenó a Elizabet (1.41)
*Llenó a Zacarías (1.67)
*Guió a Simeón en el templo (2.25-27)
*Juan dice que el Espíritu caracterizaría el ministerio de Jesús (3.16)
*Estuvo sobre Jesús en su bautismo (3.22)
*Llevó a Jesús al desierto para su tentación (4.1)
*Jesús tenía el poder del Espíritu cuando regresó a Galilea (4.14)
*El Espíritu en la profecía de Isaías que Jesús cita en Lc. 4.18
*Lleno de gozo en el Espíritu (10.21)
*El Padre da el Espíritu a los que piden (11.13)
*Blasfemia contra el Espíritu (12.10)
*El Espíritu daría palabras a sus discípulos (12.12)
*Poder de lo alto (24.49)
El estilo griego que Juan usa en Apocalipsis es muy irregular:
*Juan usa ἵνα con el futuro en vez del subjuntivo.
*Juan usa el caso equivocado después de las preposiciones, verbos, etc.
*Pone el sujeto del infinitivo en el dativo en vez del acusativo.
*Usa palabras redundantes (p. ej. 2.7, 17, 18)
*Usa el negativo o el pronombre incorrecto
*Usa frases genitivas muy largas (14.10, 21.9, etc)
*Usa expresiones inusuales para el griego
*Hay otras características distintas del estilo de Apocalipsis
*Además, Juan usa varios ''semitismos'':
**Parataxis (2.2-5, 21.1-3)
**He aquí (26x)
**Cognados (9:5,7; 14:2,6; 16:8-9; 17:6; 18:6; 22:11)
//Fuente: Roy B. Zuck, Teaching as Jesús Taught. (Grand Rapids: Baker, 1995)//
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!¿Fue notable Jesús como educador?
*Jesús es reconocido por muchos no solamente como uno de los mejores sino el mejor Maestro religioso del mundo
*Las 5 palabras para ‘maestro’ son frecuentes en los Evangelios (ocurren 70x en total). Solo hay tres nombres para Jesús que son más frecuentes: el nombre Jesús, y los títulos Señor e Hijo del hombre.
*El verbo ‘enseñar’ aparece 46x para referirse a las enseñanzas de Jesús
*Muchas veces los Evangelios dicen que la gente maravillaba al escuchar sus enseñanzas, y que Jesús enseñaba con una notable autoridad en contraste con otros rabinos contemporáneos.
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!¿Cuáles son los elementos más notables del estilo pedagógico de Jesús?
*Su uso de parábolas (después de la sección ‘estilo pedagógico’ trataremos las parábolas como una sección aparte)
*Su uso de preguntas y respuestas
*Su uso de la hipérbole (exageración)
*Su uso de ayudas visuales
*Su uso de mentoría / participación
*Su inversión de los valores actuales
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!¿Cuántas preguntas hizo Jesús en los Evangelios?
*225. Véase aquí para [[La lista completa de las preguntas que Jesús hizo]].
*A veces hizo conjuntos de varias preguntas – Mc 8.17-18 es un conjunto de 5 preguntas.
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!¿Qué hacía Jesús con sus preguntas?
*Pedir información (“¿Cuántos panes tenéis?”)
*Estimular la conversación (“¿Qué pláticas son estas que tenéis entre vosotros mientras camináis, y por qué estáis tristes?”)
*Señalar algo que contradice los hechos (“¿Qué hombre hay de vosotros, que si su hijo le pide pan, le dará una piedra?”)
*Conseguir el asentimiento de alguien (“Si un hombre tiene cien ovejas y se descarría una de ellas, ¿no deja las noventa y nueve y va por los montes a buscar la que se ha descarriado?”)
*Provocar una expresión de fe (“¿quién decís que soy yo?”)
*Provocar una opinón o una expresión de un deseo (“¿Habéis entendido todas estas cosas?”)
*Probar la fe o compromiso de alguien (“¿De dónde compraremos pan para que coman estos?”)
*Estimular la reflexión (“Si amáis a los que os aman, ¿qué recompensa tendréis?”)
*Persuadir a sus oponentes de su error (“¿por cuál de ellas me apedreáis?”)
*Regañar (“¿Por qué teméis, hombres de poca fe?”)
*Expresar una emoción (“Elí, Elí, ¿lama sabactani?”)
*Probar los motivos de alguien (“¿Por qué me tentáis, hipócritas?”)
*Remorder la conciencia (“¡Serpientes, generación de víboras!, ¿cómo escaparéis de la condenación del infierno?”)
*Precisar o introducir un tema (“¿A qué compararemos el reino de Dios?”)
*Presionar para que se aplique una verdad (“¿Quién es, pues, el siervo fiel y prudente, al cual puso su señor sobre su casa para que les dé el alimento a tiempo?”)
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!¿Cuántas preguntas le hicieron otras personas a Jesús en los Evangelios?
103
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!¿Cómo respondía Jesús a las preguntas que le hacían?
*A veces daba una respuesta
*A veces respondía con una pregunta o una parábola para evadír la respuesta o la darla indirectamente
*A veces respondió amonestando o corrigiendo a la persona
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!¿Por qué usaba Jesús la hipérbole (la exageración) en sus enseñanzas?
*Para sorprender y arrestar la atención de sus oidores
*Para hacer más memorable el dicho
*Para mantener interés
*Ejemplos:
**Aborreced a vuestros padres
**Corta tu mano y saca tu ojo
**Orad en secreto, las manos…
**Ni una de estas piedras permanecerá
**Todos que toman la espada perecerán por la espada
**Ningun profeta es aceptado en su propia tierra
**Pasar un camello por el ojo de una aguja
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!¿Qué ayudas visuales usaba Jesús en su enseñanza?
*Usó algunos de sus milagros como momentos de enseñanza
*Llamó atención a una cosecha
*Pidió que un niño se parara entre sus discípulos
*Pidió una moneda
*Maldijo la higuera y después la usó como figura
*Llamó la atención a una viuda en el templo
*Usó la estructura del templo para iniciar una profecía
*Instituyó la Santa Cena
*Lavó los pies de sus discípulos
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!¿En qué maneras aprendieron los discípulos por medio de la participación?
*Ellos bautizaban
*Jesús les envió, a los 12 y después a los 72, en pares para predicar y hacer exorcismos, y después le reportaron como les fue
*Ellos tuvieron que sentar a los 5.000 en grupos y distribuir los panes y peces
*Jesús le dijo a Pedro que buscara un pez (moneda)
*Tuvieron que buscar un asno y preparar el aposento alto
*La gran comisión – ¿aprendizaje o graduación?
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!¿Qué quiere decir ‘inversión’?
*El significado más básico de invertir es ‘poner algo pies arriba’ ‘poner algo al revés’
*El significado contemporáneo de invertir es aplicar dinero, tiempo u otros recursos a un proyecto para que después recibamos un beneficio o resultado mayor. No estamos usando este significado
*El significado contemporáneo viene del significado básico: se supone que un proyecto de negocio debe ganarnos dinero, pero primero tenemos que hacer lo contrario – perder dinero invertiéndolo al proyecto para después ganar más.
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!¿Qué quiere decir que Jesús invierte los valores en sus enseñanzas?
Quiere decir que Jesús dice que los valores del mundo actual están al revés debido al pecado, y necesitamos arrepentirnos de los valores del mundo y adoptar valores muy contrarios y, para nosotros pecadores, contraintuitivos. (El versículo clave es Lc 16.15)
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!¿Qué valores invierte Jesús en sus enseñanzas?
*Las enseñanzas de Jesús están llenas de inversiones:
**Los ciegos ven y los que ven son cegados, Mt. 13.13-15, Lc. 7.22, Lc. 8.10, Jn. 9.39-41, Jn. 12.40
**Los sordos oyen, Mt. 11.5, Mt.13.13-15, Lc. 7.22, Lc. 8.10
**Los cojos caminan, Mt. 11.5, Lc. 7.22
**Los enfermos se sanan, Mt. 11.5, Lc. 7.22
**Los muertos viven, Mt. 11.5
**No debemos acumular riquezas sino venderlas y acumular riquezas celestiales, Mc. 10.21, Mt. 6.19-21, Mt. 6.25-33, Mt. 19.16-30, Lc 12. 29-33, Lc. 18.22
**Los pobres reciben buenas nuevas y los ricos pierden, Mt. 5.3, Lc. 1.53, Lc. 4.18, Lc. 6.20, Lc. 6.24, Lc. 7.22, Lc. 12.16-21, Lc. 16.19-25
**Los hambrientos comerán y los saciados tendrán hambre, Lc. 6.21, Lc. 6.25
**Los que producen ganarán más y los que no producen perderán lo que tienen, Mc. 4.25, Mt. 13.12, Mt. 21.33-46, Mt. 25.14-30, Lc. 8.18, Lc. 12.48, Lc. 19.26
**Los pobres dan más que los ricos, Lc. 21.3
**Los que quieren ser primeros / líders tienen que servir / ser los últimos, y los primeros serán los últimos, Mt. 19.30, Mt. 20.16, Mt. 20.20-28, Mt. 23.8-13, Mc. 9.35, Mc. 10.42-45, Lc. 9.48, Lc. 13.30, Lc. 22.25-27
**Los humildes son exaltados y viceversa, Mt. 2.5-6, Mt. 5.5, Mt. 23.8-13, Lc. 1.48-53, Lc. 6.26, Lc. 14.8-14, Lc. 18.9-14
**Los adultos tienen que nacer como niños o ser como niños, Mt. 18.1-4, Jn. 3.3-4
**Los esclavos son liberados y los libres son esclavos, Jn. 8.32-36
**Los que carecen de justicia la recibirán, Mt. 5.6
**Personas íntimas (familiares) tendrán conflictos, Mt. 10.21, Mt. 10.34-37, Lc. 12.51-53
**Obreros que no han trabajado cosechan, Mt. 20.1-16, Jn. 4.38
**Los que lloran se reirán, Mt. 5.4, Lc. 6.21, Lc. 6.25, Jn. 16.20-22
**Los odiados son los benditos, Mt. 5.10-12, Lc. 6.22-23
**Los invitados son los que no van a la fiesta, Mt. 22.1-14
**Los que muestran misericordia reciben misericordia, Mt. 5.7
**Los cansados descansan, Mt. 11.28-30
**Los que tratan de preservar su vida la perderán, y los que mueren vivirán, Mc. 8.34-37, Mt. 10.38-39, Mt. 16.24-26, Lc. 9.24-25, Lc. 17.33, Jn. 11.25-26, Jn. 12.24-26
**Lo escondido será revelado, Mc. 4.22, Mt. 10.26-27, Lc. 8.17, Lc. 12.2-3
**Personas en oscuridad ven la luz, Mt. 4.16
**Los niños aprenden lo que es oculto a los sabios, Mt. 11.25, Lc. 10.21
**Los Gentiles se sientan con los Patriarcas, los Judíos son expulsados del reino, Mt. 8.11-12, Mt. 15.26-28, Lc. 13.28-29
**Los Samaritanos son justificados y los religiosos no, Lc. 10.25-37
**Los que se creen cercanos al Señor son expulsados de su presencia, Mt. 7.22-23
**Pecadores entran al reino antes de los religiosos, Mt. 21.31, (Mt. 23)
**El Sábado que esclaviza al hombre llega a ser dominado por el hombre, Mc. 2.27
**Los que se creen listos para el juicio de Dios se sorprenderán, Mt. 25.31-46
**No debemos temer a los que matan al cuerpo, Mt. 10.28, Lc. 12.4-5
**Los enemigos son los que debemos amar, Mt. 5.38-44, Lc. 6.27-30, 35
**Los que dejan familia para Dios recibirá mucho más, Mt. 19.29, Mc. 10.29-31, Lc. 18.29-30
**Lo torcido se endereza y viceversa, Lc. 3.5
**Lo pequeño llega a ser grande (Mc. 4.31-32, Mt. 13.32)
**Lo alto llega a ser bajo y viceversa (Lc. 3.5)
**La piedra rechazada llega a ser la piedra del ángulo, Mc. 12.10, Lc. 20.17-18
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!¿Qué otros elementos pedagógicos y retóricos usaba Jesús?
#Jesús sabía ''mantener el interés'' de sus alumnos:
##Llamaba su atención a través de ''declaraciones sorprendentes'' (Mc. 2.5), el uso de su nombre (Lc. 10.41), y les pidió su atención directamente (Mt. 10.16 “He aquí”, 11.15 “escuchen”, 13.18 “oigan”).
##Picó su curiosidad con ''su forma misteriosa de hablar'' (Mc. 10.26, Mt. 13.36).
##''Se dirigió a sus necesidades y problemas''.
##''Expresó su apreciación y admiración'' (Jn. 1.47, Mt. 8.10,16.17, 26.10, Lc. 7.43)
##''Varió su forma de enseñar'' (véase las técnicas abajo)
##Utilizó ''discusiones y conversaciones''
##Utilizó ''la participación de sus alumnos'' (Mc. 3.9, Jn. 4.8, Mt. 10.1-4, Mc. 6.30)
##''Usó personas u objetos concretos como ejemplos'' (Jn. 4.35-39, Mt. 18.2-5, Mc. 11.12ff, 12.13-17, 14.22-26)
#Jesús utilizó ''expresiones vívidas o pintorescas'':
##''Símil'' (Mt. 7.24)
##''Metáfora'' (Mt. 5.13)
##''Hipocatastasis'' (nombrar) (Lc. 13.32, 12.32)
##''Metonimia'' (sustitución) (Mt. 10.34 – espada = conflicto; 15.8 – labios = palabras)
##''Sinecdote'' (parte en lugar de todo) (Lc. 23.29 – vientre = mujer)
##''Hipérbole'' (Mt. 5.29-30, 16.26, 17.20)
##''Personificación'' (Lc. 19.40, 23.30)
##''Apóstrofe'' (hablar a un objeto como si fuera persona) (Mt. 23.37)
##''Eufemismo'' (Mc. 5.39)
##''Ironía'' (cuando el sentido de las palabras es lo contrario de la forma de las palabras) (Mt. 16.2, Mc. 2.17, 7.9)
##''Paradoja'' (aparente contradicción) (Bienaventuranzas, 11.30, 21.31, Mc. 9.35, Jn. 12.25)
##''Juego de palabras'' (albur) (Pedro = Piedra, Espíritu y viento en Jn. 3.8)
#Jesús utilizó varias técnicas retóricas en su enseñanza:
##''Humor'' (Mt. 7.3, 7.6, 7.9-10, 15.14, 23.24, Mc. 4.21, Lc. 11.39).
##''Enigmas'' (declaraciones oscuras para promover la reflexión) (Mt. 17.12, Mc. 4.25, Jn. 6.56)
##''Aforismos'' (declaraciones concisas que son fáciles de recordar) (Mt. 6.24, 9.12, 12.34, 19.26, 22.14, 26.41, 26.52). Algunos de sus aforismos afirman lo que es evidente. Otros declaran lo que es sorprendente. Zuck lista 60 diferentes aforismos de Jesús.
##''Repetición'' (Bienaventuranzas de Mt. 5, Ayes de Mt. 23).
##''Argumentos lógicos''
###''A fortiori ''(del menor al mayor) (Mt. 6.26, 7.11)
###''Reductio ad absurdium'' (Mt. 11.15-19, 12.24-26)
###''Argumentum ad hominem'' (Mt. 23.13ff)
###''El medio excluido'' (Mt. 12.30, 21.25-27)
###''La ley de no contradicción'' (Lc. 6.39, 15.4)
###''Analogía'' (Mt. 12.40)
##''Contrastes'' (Mt. 6.2-6, 7.9-16).
##''Ejemplos y explicaciones'' (Mt. 5.21-48, 6.25-31: aves, lirios, hierba).
##''Poesia:''
###''Paralelismo sinónimo'' (Lc. 12.23, 12.48)
###''Paralelismo antitético'' (Mc. 2.27, Lc. 10.16ª)
###''Paralelismo sintético'' (la segunda línea completa la idea) (Mt. 6.15)
###''Paralelismo de escala'' (Mt. 10.40, Jn. 6.37)
###''Paralelismo quiástico'' (Mt. 16.25)
###''Patrones alternadas'' (Lc. 11.31-32)
-----
''Su autor''
''Su público, y las circunstancias detrás de su composición''
*La relación entre Pablo y los Corintios era complicada y conflictiva. Incluye varias visitas, por lo menos cuatro cartas (de las cuales tenemos dos), y varios problemas entre los Corintios mismos, y entre ellos y el apóstol. Es importante entender su relación para poder interpretar 1 Corintios y 2 Corintios correctamente. Véase nuestros artículos [[El conflicto entre Pablo y los Corintios]] y [[Una reconstrucción de la relación entre Pablo y los Corintios]].
*Según 1 Corintios 16.8 y 16.19, Pablo escribió 1 Corintios desde Éfeso. Los comentaristas concuerdan que la escribió en el año 55, durante su tercer viaje misionero.
''La fecha y el lugar de su composición''
''La transmisión de su texto griego''
''La historia de su interpretación''
''Pautas para su uso e interpretación''
''Su autor''
*Las cartas se llaman Primer, segunda y tercera de 'Juan', pero en realidad estas cartas son anónimas.
*1 Juan no dan mucha información acerca de su autor. El autor se limita en decir que fue testigo ocular de Jesús (1.1-3, 4.14).
*El tono de autoridad que encontramos en estas cartas da la impresión de que es un líder eclesiástico muy alto.
*Hay muchos paralelos entre todas las cartas de Juan y el cuarto Evangelio. No hay mucha duda que el mismo autor los escribió. Así que la autoría de estas cartas está relacionada con la autoría del Evangelio de Juan.
*La iglesia antigua no atribuyó la autoría de las cartas de Juan a nadie excepto al apóstol Juan.
**Varios libros aluden a 1 Juan sin mencionar el autor. Pero el primer autor que cita 1 Juan y se refiere específicamente a Juan como el autor es Papías, a mediados del segundo siglo, citado en Eusebio.
**Clemente de Alejandría se refiere a la “epístola mayor” del apóstol Juan.
**Ireneo menciona las cartas de 2 y 3 Juan. Orígenes (murió 253 d.c.) es el primero en mencionar todas las tres epístolas.
*El autor se presenta en 2 y 3 Juan como un anciano. Pero este dato no mina la posibilidad de que el apóstol Juan las escribió. Podemos notar que el apóstol Pedro usó el título de anciano para referirse en 1 Pedro 5.1. Papías, un autor antiguo, se refirió a los apóstoles como ancianos.
''Su público, y las circunstancias detrás de su composición''
*1 Juan no menciona detalles específicos acerca de sus destinatarios - dónde vivían, si eran Judíos o Gentiles, etc.
*Es claro que los destinatarios eran Cristianos y que tenían una relación personal con el autor. Los llama “hijitos míos” (2.1, 12, 14, 18; 3.7, 3.18, 4.4, 5.21).
*No eran nuevos creyentes: habían escuchado el mandamiento "desde el principio" (2.7, 2.24, 3.11). ,,Kistemaker 207,,
*Algunos habían salido de la iglesia porque rechazaban su doctrina y adoptaban otra (2.18-19). Seguramente después de su salida estos criticaban la doctrina de Juan, y llamaban a los miembros que permanecieron en la iglesia a unirse con ellos.
*La falsa doctrina de ellos tenía varios aspectos, pero en particular, ellos negaban que Jesús es el Mesías (2.22, 5.1), y negaban la encarnación (2.22, 4.1-3). Es posible también que decían que no tenían pecado en ellos (1.6-10). Algunos amaban a Dios pero no a su prójimo, amando con palabras sin hechos.
*El último versículo de 1 Juan habla de idolatría, y algunos piensan que los que salieron de la iglesia eran idólatras. Pero es más probable que Juan usó la palabra 'idolatría' para enfatizar que la falsa doctrina de los que salieron era nada menos que una falsa religión.
*Juan escribió en parte para refutar las falsas doctrinas de estos cismáticos. Pero su propósito principal en escribir era para ministrar a las inquietudes de los que permanecieron. Sus propósitos son pastorales y polémicos. [[Los propósitos explícitos de 1 Juan]]
*Los comentaristas proponen tres candidatos históricos para el error que Juan estaba combatiendo: Gnosticismo, Docetismo, y la herejía de Cerinto. [[Identificando la herejía detrás de 1 Juan]]
*[[Las respuestas que Juan deseaba de los destinatarios de 1 Juan]]
''La fecha y el lugar de su composición''
*Las cartas de Juan no contienen evidencia que nos ayuda a fijar el lugar y la fecha de la composición de la carta.
*Si aceptamos a Juan como el autor de estas cartas, Éfeso es el lugar de redacción más probable. Hay evidencia en Eusebio e Ireneo que Juan pasó a vivir en Éfeso.
*El contenido del cuarto Evangelio y las tres cartas no nos ayuda a ver la secuencia cronológica en que fueron escritos. Algunos dicen que 1 Juan fue escrito en parte para corregir errores que surgieron por el mal uso del Evangelio de Juan, pero esta teoría se basa en especulación.
*En 1 Juan vemos respuestas a doctrinas que después llegarían a formar parte del Gnosticismo. Esta religión no llegó a formarse hasta el segundo siglo. Por esta razón es preferible poner una fecha hacia finales del primer siglo para las cartas de Juan.
*Sin embargo, varios libros aluden a 1 Juan a finales del primer siglo y a principios del segundo siglo: 1 Clemente (96 d.c.), el Didaqué (90-120 d.c.), la carta de Policarpo a los Filipenses (c. 110 d.c.), y la epístola de Bernabé (c. 130 d.c.). El uso de las cartas de Juan por estos documentos limita la fecha de las cartas de Juan al primer siglo. ,,Carson, Moo y Morris, 446,,
*Por todas razones la mayoría de los comentaristas dicen que estas cartas fueron escritas entre 80-95 d.c.
''La transmisión de su texto griego''
*[[La transmisión del texto griego de 1 Juan]]
''La historia de su interpretación''
*[[La aceptación y uso de 1, 2, 3 Juan por la iglesia]]
*La mayoría de los estudios recientes acerca de 1, 2, y 3 Juan han sido intentos especulativos para determinar "los contornos de la comunidad juanina". ,,Carson, Moo y Morris, 456.,,
''Pautas para su uso e interpretación''
*[[Sugerencias para la interpretación de 1 Juan]]
''Su autor''
*[[El autor de las cartas pastorales]]
''Su público, y las circunstancias detrás de su composición''
''La fecha y el lugar de su composición''
''La transmisión de su texto griego''
''La historia de su interpretación''
''Pautas para su uso e interpretación''
''Su autor''
''Su público, y las circunstancias detrás de su composición''
*La relación entre Pablo y los Corintios era complicada y conflictiva. Incluye varias visitas, por lo menos cuatro cartas (de las cuales tenemos dos), y varios problemas entre los Corintios mismos, y entre ellos y el apóstol. Es importante entender su relación para poder interpretar 1 Corintios y 2 Corintios correctamente. Véase nuestros artículos [[El conflicto entre Pablo y los Corintios]] y [[Una reconstrucción de la relación entre Pablo y los Corintios]].
*[[La respuesta que Pablo esperaba de los destinatarios de 2 Corintios]]
*Gordon Fee cree que los adversarios de Pablo en 2 Corintios eran Judíos Cristianos que exigían algún aspecto del Judaísmo para todo Cristiano. ,,God's Empowering Presence, 284.,,
''La fecha y el lugar de su composición''
''La transmisión de su texto griego''
*[[La unidad o integridad de 2 Corintios]]
''La historia de su interpretación''
''Pautas para su uso e interpretación''
''Su autor''
*El autor es un anciano que ama a la iglesia en verdad (1)
*El autor vio a unos de los miembros de la iglesia andar en la verdad, y eso le llenó de gozo (4)
*El autor espera visitar, y los miembros de su iglesia manda saludos a los destinatarios (12-13)
''Sus destinatarios, y las circunstancias detrás de su composición''
*Es una iglesia y sus miembros (1)
*Algunos engañadores habían salido al mundo, y negaban la encarnación de Cristo (7)
*Los destinatarios habían trabajado duro, pero había peligro que perdieran el premio por su trabajo (8)
*Había peligro que los engañadores llegaran a la casa donde se reunía la iglesia (10)
*Prefiero entender la teología y la ética de las cartas bíblicas como respuestas a la situación que provocó la composición de la carta. Ve [[Las cuatro respuestas que el autor de 2 Juan espera de sus lectores]] para un resumen de la ética de 2 Juan, y [[El mensaje y la motivación que 2 Juan da a sus lectores originales]] para su teología.
*[[Los destinatarios de 1, 2, 3 Juan]]
*[[Las circunstancias y los propósitos de 1, 2, 3 Juan]]
''La fecha y el lugar de su composición''
''La transmisión de su texto griego''
*Los manuscritos griegos de 2 Juan contienen algunas pequeñas diferencias, pero nada significativo.
''La historia de su interpretación''
''Pautas para su uso e interpretación''
*Veo las siguientes implicaciones de esta pequeña carta:
**Reflexionar sobre las implicaciones de "andar" en la verdad.
**Mantener un sano equilibrio entre el amor y la verdad.
**No apoyar a los que enseñan falsas doctrinas, para no llegar a ser sus cómplices.
**Creer que Jesús "llegó en la carne" - creer en su naturaleza física y corporal.
''Su autor''
*[[Evidencia a favor de Pedro como el autor de 2 Pedro]]
*[[Objeciones en contra de Pedro como el autor de 2 Pedro]]
''Su público, y las circunstancias detrás de su composición''
*[[La situación detrás de 2 Pedro]]
''La fecha y el lugar de su composición''
*[[La fecha y el lugar de redacción de 2 Pedro]]
''La transmisión de su texto griego''
*Carson, Moo y Morris dicen que el texto de 2 Pedro tiene muchas discrepancias, debido a su falta de reconocimiento en la iglesia primitiva y su consecuente falta de circulación. Ellos mencionan a 3.10 como ejemplo de un texto difícil de la carta.
''La historia de su interpretación''
*[[La aceptación de 2 Pedro al canon]]
''Pautas para su uso e interpretación''
*[[Notas para la aplicación de 2 Pedro]]
''Su autor''
*Algunos dicen que otro autor escribió 2 Tesalonicenses en nombre de Pablo. Véase @@background-color:yellow; [[Argumentos en contra la autoría paulina para 2 Tesalonicenses]] y [[Argumentos a favor de la autoría paulina para 2 Tesalonicenses]].@@
''Su público, y las circunstancias detrás de su composición''
*Según 2 Tesalonicenses 3.2, Pablo y sus colegas habían experimentado oposición de parte de personas impías.
*Por un lado, la fe, amor y perseverancia de los Tesalonicenses han crecido (1.3-4). Pero por otro lado, tres problemas mencionados en 1 Tesalonicenses siguen siendo problemas. Cada capítulo trata uno de los tres problemas.
**Los cristianos tesalonicenses siguen bajo la persecución (1.4-6).
**Los tesalonicenses siguen con inquietudes acerca de los últimos tiempos. Ahora ellos han recibido algún tipo de comunicación, falsamente atribuida a Pablo, acerca de la segunda venida. Según esta comunicación, el Día del Señor, el gran día escatológico, ya llegó (2.1-2).
**La flojera: Algunos hermanos no quieren trabajar y llegan a depender de la generosa ayuda económica de otros hermanos. Los hermanos proveedores se están cansando de esta situación, y hay tensión entre los dos grupos (3.6, 11, 13).
**La idea que inquieta a los Tesalonicenses en 2 Tesalonicenses 2 es la alegación que el día del Señor "ya ha llegado". La versión Reina Valera traduce la palabra como "está cerca", pero el verbo está en el tiempo perfecto, indicando que significa "ya llegó."
*[[Un tratamiento cronológico de 2 Tesalonicenses]]
''La fecha y el lugar de su composición''
*2 Tesalonicenses probablemente fue escrita desde Atena o Corinto, en el año 50 o 51 d.c., durante el segundo viaje misionero de Pablo, y unos pocos meses después de 1 Tesalonicenses.
''La transmisión de su texto griego''
''La historia de su interpretación''
*Juan Calvino y otros reformadores usaban 2 Tesalonicenses 2.1-12 para atacar al papado. Calvino decía que el Papa era el anticristo, y citaba 2.3-4 para apoyar esta alegación. ,,Charles A. Wanamaker, "2 Thessalonians, Book of", en Dictionary for Theological Interpretation of thje Bible. (Grand Rapids: Baker, 2005), 797.,,
''Pautas para su uso e interpretación''
''Su autor''
*[[El autor de las cartas pastorales]]
''Su público, y las circunstancias detrás de su composición''
*Cuando Pablo escribió 2 Timoteo, no supo si Timoteo iba a poder llegar a su lado antes de que el imperio romano lo ejecutara a Pablo. Es por esta razón que Pablo exhortó a Timoteo a la fidelidad al evangelio, tal como Pablo fue fiel. Pablo usó la carta para pasar la batuta a Timoteo, porque era posible que Timoteo no llegara antes de la muerte de Pablo, y que Pablo no tuviera oportunidad de decirle estas cosas personalmente.
*2 Timoteo es un libro agridulce. Pablo está encarcelado, sabe que pronto será ejecutado por el imperio romano, y ruega a Timoteo venir pronto para que esté con él los últimos días de su vida. Pablo hasta pide que Timoteo traiga ropa porque hace frío en la cárcel. Pero a pesar de su sufrimiento y su inminente muerte, Pablo expresa su gran confianza en Dios, y considera que la fidelidad con que se ha cumplido sus labores para el evangelio no han sido en vano.
*[[El destinatario de 2 Timoteo]]
*[[¿Dónde estaba Timoteo cuando Pablo escribió 2 Timoteo?]]
*[[La situación detrás de 2 Timoteo]]
''La fecha y el lugar de su composición''
*[[La fecha y el lugar de la composición de 2 Timoteo]]
''La transmisión de su texto griego''
*[[La transmisión del texto de 2 Timoteo]]
*En el caso de 2 Timoteo, no hay mención en los recursos consultados de alguna duda en cuanto a su integridad.
''La historia de su interpretación''
*[[La aceptación de 2 Timoteo al canon]]
''Pautas para su uso e interpretación''
''Su autor''
''Su público, y las circunstancias detrás de su composición''
*[[Los destinatarios de 1, 2, 3 Juan]]
*[[Las circunstancias y los propósitos de 1, 2, 3 Juan]]
*[[La respuesta que Juan desea de Gayo]]
''La fecha y el lugar de su composición''
''La transmisión de su texto griego''
*Los manuscritos griegos de 3 Juan contienen algunas pequeñas diferencias, pero nada significativo.
''La historia de su interpretación''
''Pautas para su uso e interpretación''
''Preguntas que tengo en cuanto a 3 Juan''
*¿Por qué el uso extraño del “Nombre” en v. 7?
*¿Será cierto que Juan implica que Diótrefes no es un verdadero creyente en v. 11?
''Su autor''
''Su público, y las circunstancias detrás de su composición''
''La fecha y el lugar de su composición''
''La transmisión de su texto griego''
*[[Textos en Colosenses con asuntos textuales]]
''La historia de su interpretación''
''Pautas para su uso e interpretación''
''Su autor''
*[[Argumentos a favor de Pablo como autor de Efesios]]
*[[Objeciones contra Pablo como autor de Efesios]]
''Su público, y las circunstancias detrás de su composición''
''La fecha y el lugar de su composición''
''La transmisión de su texto griego''
*[[Pasajes en Efesios con asuntos textuales]]
''La historia de su interpretación''
*[[La aceptación de Efesios al canon]]
''Pautas para su uso e interpretación''
''Su autor''
*La carta a Filemón afirma ser escrita por el apóstol Pablo, y los académicos no demuestran dudas en cuanto a su autoría paulina.
*Podemos añadir que esta carta muestra el lado compasivo de Pablo, un lado que por lo general no sale a la vista en sus otras cartas, la mayoría de las cuales fueron escritas en la pasión de controversias con varios adversarios.
''Sus destinatarios, y las circunstancias detrás de su composición''
*Los destinatarios de Filemón se encuentran en vv. 1b-2: Filemón, Apia, Arquipo, y la iglesia que se reunía en su casa. Es probable que Apia fuese la esposa de Filemón. Arquipo podría haber sido su hijo, pero probablemente era el pastor de la iglesia. Pablo lo llama su compañero de milicia. Para más detalle, ve [[Lo que sabemos de Filemón]]
*Una lectura de la carta de Pablo a Filemón revela que Onésimo era un esclavo de Filemón que se fugó de su amo. De alguna manera encontró a Pablo en la cárcel. Pablo fue instrumental en la conversión de Onésimo, y Onésimo, cuyo nombre significa "útil", resultó útil para Pablo en su encarcelamiento (v. 11).
*Al escribir su carta a Filemón, el apóstol Pablo decide que es necesario enviar al esclavo Onésimo de vuelta a Filemón su amo. Pero la situación era delicada. Un esclavo fugitivo podría ser golpeado, mutilado o hasta matado por su amo si este lo encontraba. Es por eso que Pablo usa muchas palabras persuasivas para convencer a Filemón a recibir nuevamente a su esclavo.
*Hay algunos [[detalles desconocidos de la fuga de Onésimo|Detalles desconocidos de la fuga de Onésimo]] que no podemos definir con exactitud.
*En Filemón 21, Pablo expresa su confianza que Filemón hará "mucho más" de lo que le pide. Los eruditos no están de acuerdo en cuanto [[a qué representa este "mucho más."|El 'mucho más' de la petición de Pablo en Filemón 21]]
*Hay tres piezas de [[Evidencia que Filemón cumplió con la petición de Pablo]].
''La fecha y el lugar de su composición''
*La fecha y el lugar de redacción de Filemón están conectados con los de la carta a los Colosenses, porque las dos cartas fueron enviadas juntas, con Onésimo como portador. Si las cartas fueron escritas desde la cárcel en Éfeso, fueron escritas a finales de los años 50. Pero si fueron escritas desde la cárcel en Roma, fueron escritas a principios de los años 60.
''La transmisión de su texto griego''
*Los manuscritos griegos de la carta de Pablo a Filemón no presentan problemas textuales que afectan la interpretación de esta carta.
''Su unidad o integridad''
*Los académicos no cuestionan la unidad o integridad de esta carta - no creen que es una colección de fragmentos de múltiples documentos, como en el caso de 2 Corintios.
''La historia de su interpretación''
*Streett dice que desde el cuarto siglo d.c. los Cristianos han usado Filemón para apoyar las posiciones tanto en contra de como a favor de la abolición de la esclavitud. Crisóstomo, Jerónimo, Teodoro de Mopsuestia, Martin Lutero, y otros defendían a la esclavitud. Los Carpocracianistas, Donatistas, y Juan Calvino rechazaron a la esclavitud.
*J. Knox plantea que el amo de Onésimo era Arquipo, no Filemón, y las instrucciones a Arquipo en Colosenes 4.13 tienen que ver con esta carta. Además, dice que esta carta es la "carta a los Laodiceos" mencionada en Colosenses 4.16.
*P. Lampe, B. Rapske, J. D. Dunn y otros plantean que Onésimo buscó a Pablo como un //amicus domini//, un refugio religioso para mediar la disputa entre él y su amo. Esta costumbre era común entre esclavos el el mundo romano.
*S. Winter plantea que Onésimo fue enviado a Pablo como mensajero de la iglesia en Colosa, y se convirtió mientras que estuvo con Pablo. Winter dice que lo que Pablo pidió a Filemón era que este permitiera que Onésimo volviera a Pablo a seguir ayudándolo.
''Herramientas para su uso e interpretación''
*¿Ya eres experto acerca de Filemón? Prueba tus conocimientos con nuestro [[Auto-examen para Filemón]].
''Su autor''
''Su público, y las circunstancias detrás de su composición''
*Pablo escribe a creyentes que viven en una ciudad donde los ciudadanos son muy orgullosos de su ciudadanía y costumbres romanas. Los Filipenses inconversos creen que el Cristianismo va en contra de estas costumbres (Hch. 16.20-21), y se oponen a los Cristianos. Los creyentes en Filipos también están preocupados: han escuchado que Pablo está en la cárcel, y que Epafrodito, el compañero que enviaron a Pablo, está enfermo.
*[[Filipos y los Filipenses]]
*[[Los propósitos de Pablo en escribir Filipenses]]
''La fecha y el lugar de su composición''
''La transmisión de su texto griego''
''La historia de su interpretación''
*Nadie parece haber tenido dudas de la canonicidad de Filipenses en la iglesia antigua.
''Pautas para su uso e interpretación''
''Su autor''
*Que Pablo fue el autor de Gálatas es un dato universalmente reconocido entre los eruditos.
''Su público, y las circunstancias detrás de su composición''
*[[El Destino y la Fecha de la Carta de Pablo a los Gálatas, y su Relación con Hechos 15: Un Resumen]]
''La fecha y el lugar de su composición''
''La transmisión de su texto griego''
*[[Textos con asuntos textuales en Gálatas]]
''La historia de su interpretación''
''Pautas para su uso e interpretación''
''Su público, y las circunstancias detrás de su composición''
*[[Los destinatarios de Romanos]]
*[[La situación detrás de Romanos]]
''La fecha y el lugar de su composición''
*Cuando comparamos Romanos 15.22-33 con el libro de Hechos (esp. 19.21, 20.16), vemos que Pablo escribió Romanos al final de su tercer viaje misionero, mientras que preparaba regresar a Jerusalén con la colecta, pero siempre con el plan de ir a Roma después.
*Hay evidencia que Pablo escribió desde Corinto:
**2 Co. 13.1 y 10 indican que Pablo intentó volver a Corinto por tercera vez.
**En Romanos 16.1-2 Pablo comienda a Febe, de Cencrea, un pueblo vecino a Corinto.
**Gayo de Romanos 16.23 puede ser el mismo Gayo que Pablo bautizó en Corinto (1 Co. 1.14).
**Es posible que el Erasto de Romanos 16.23 sea el mismo Erasto mencionado en una inscripción encontrada en Corinto.
*Carson, Moo y Morris, Harrison ponen la fecha alrededor de 57, unos meses después de que escribió 2 Corintios.
''La transmisión de su texto griego''
*Los manuscritos griegos de Romanos colocan capítulos 15 y 16 en diferentes lugares u omiten estos capítulos completamente. Véase nuestra explicación en [[La unidad o integridad de Romanos 16]].
''La historia de su interpretación''
*El retrato del pecado en Romanos 1-2 ha sido muy influencial en la doctrina reformada.
**Apoya la doctrina de la depravación total
**Apoya la doctrina de la revelación general
*En el comentario de N. T. Wright, él menciona que los dos comentarios más grandes de los Católicos Romanos son los de Joseph A.Fitzmeyer y de Brandan Byrne, y los dos más grandes de los evangélicos son los de Douglas J. Moo y de James D. G. Dunn. (396) Wright también dice que considera que el comentario de Kasemann es "posiblemente el libro más importante sobre Pablo desde la Segunda Guerra Mundial" (409).
''Pautas para su uso e interpretación''
!!La historia de la interpretación de los Salmos
*[[El título del libro de Salmos]]
''Su autor''
*[[El autor de las cartas pastorales]]
''Su público, y las circunstancias detrás de su composición''
*Tito era un compañero de Pablo en sus viajes misioneros. Tito fue encargado para asignar ancianos en la iglesia después de que Pablo y sus otros colegas salieron para otros lados (1.5).
*Pablo escribe a Tito, pero como las cartas apostólicas fueron leídas en los cultos, Pablo está comunicando a los de la iglesia indirectamente, que ellos deben respetar la autoridad de Tito y vivir de la manera que Pablo indica en su carta.
*[[Características de los adversarios en Tito]]
*[[Las circunstancias y los propósitos detrás de la carta de Pablo a Tito]]
''La fecha y el lugar de su composición''
*Hechos 27 menciona que Pablo estuvo en el puerto en la isla de Creta cuando viajó a Roma como prisionero. Sin embargo, no debemos imaginar que el ministerio de Pablo en Creta mencionado en su carta a Tito fue llevado a cabo en esa ocasión. Además, Hechos no menciona que Pablo fue a Nicópolis durante los viajes misioneros mencionados en el libro.
*Así que esta carta probablemente fue escrita durante el viaje misionero que Pablo tomó después de su primer encarcelamiento en Roma, un poco antes de su muerte, a mediados de los años 60.
*Pablo escribió esta carta en rumbo a Nicópolis (3.12), una ciudad al lado occidental de Grecia.
''La transmisión de su texto griego''
*[[La transmisión del texto griego de Tito]]
''La historia de su interpretación''
*[[La aceptación de Tito al canon]]
''Pautas para su uso e interpretación''
''Su público, y las circunstancias detrás de su composición''
*El autor del Evangelio de Juan explica varios términos y costumbres de los judíos a través de su libro. Eso da la impresión que por lo menos algunos de los lectores son Gentiles. El énfasis en la expulsión de los judíos de las sinagogas podría ser una señal que algunos de los lectores eran judíos que enfrentaban la misma situación.
*No hay pistas en el libro para ayudarnos a identificar la ubicación geográfica de los lectores.
*Juan 20.31 sugiere un propósito evangelístico para el Evangelio de Juan, pero el Evangelio varias veces presupone considerable conocimiento cristiano de parte del lector.
*Una de las teorías acerca de la ocasión y propósito detrás del Evangelio de Juan parece tener una sólida base histórica: Andreas Kostenberger dice que Juan escribe para responder a la confusión y la ansiedad creadas por la destrucción del templo en Jerusalén por los Romanos en 70 D.C. Juan quiere mostrar que Jesús es el nuevo templo, y es él quien sirve como canal de la presencia de Dios a la humanidad. Véaes [[Evidencia que el Evangelio de Juan fue escrito para interpretar la destrucción del templo]].
*Algunos comentaristas proponen que Juan escribió su Evangelio para consolar a Cristianos Judíos que habían sido expulsados de sus sinagogas por ser Cristianos. Véase [[Apoyo para la hipótesis de que Juan escribió a Judíos Cristianos expulsados de las sinagogas]].
*Andreas Kostenberger dice que además de la destrucción del templo, hay dos otros factores históricos que influenciaron la composición del Evangelio de Juan: el crecimiento de la iglesia entre los Gentiles, y la influencia de las doctrinas gnósticas en algunas de las iglesias. Véase [[Evidencia que el Evangelio de Juan fue escrito para explicar el crecimiento de la iglesia entre los Gentiles]] y [[Evidencia que el Evangelio de Juan fue escrito para responder a las enseñanzas gnósticas]].
*Como lo han hecho en relación con los otros Evangelios, así también en el caso de Juan, muchos eruditos han propuesto reconstrucciones detalladas de una supuesta 'comunidad juanina' cuyas necesidades provocaron la composición de este Evangelio. Implícita en muchas de estas reconstrucciones es la idea que el retrato de Jesús en Juan no es historicamente fiel, sino inventado por Juan para responder a las necesidades de su comunidad. Richard Bauckham es un erudito destacado que ha criticado tales intentos de reconstruir las comunidades detrás de los Evangelios. Bauckham dice que estas reconstrucciones son como lecturas alegóricas de los Evangelios - intentos de leer los Evangelios para hallar significados ocultos detrás de ellos. Los esfuerzos de Bauckham han empezado a influenciar a muchos eruditos a no aceptar las hipótesis acerca de supuestas comunidades detrás de los Evangelios. Véase [[Los argumentos de Bauckham en contra de las reconstrucciones hipotéticas de comunidades detrás de los Evangelios]].
*[[Los propósitos de Juan]]
''La fecha y el lugar de su composición''
*Si Juan el apóstol fue el autor del Evangelio de Juan, la tradición pone su ministerio en la ciudad de Éfeso, y su Evangelio sin duda habrá sido dirigido primeramente a las personas a quienes el autor ministraba en ese lugar. Sin embargo, no es ni útil ni necesario especular acerca del lugar de composición de su Evangelio o del lugar donde sus lectores vivían. El Evangelio mismo no nos da información al respecto, y nuestro desconocimiento del lugar de su composición no afecta en nada la interpretación del libro.
*El Evangelio de Juan no pudo haber sido escrito antes de 70 d.c., porque se refiere al martirio de Pedro (Jn 21.19), e implica que el templo ya había sido destruido. Tampoco pudo haber sido escrito después de 135 d.c., porque existe un papiro datado de ese año que contiene un fragmento del Evangelio de Juan.
*La mayoría de los comentaristas concuerdan que Juan fue el último de los cuatro Evangelios en escribirse. Sin embargo, hay unos cuantos que piensan que Juan fue el primero de los cuatro Evangelios en escribirse. Véase [[Argumentos para una fecha temprana para el Evangelio de Juan]].
*Según Kostenberger (82-83), hay varias razones para creer que el Evangelio de Juan fue escrito a mediados de los años 80 o a principios de los años 90 del primer siglo d.c. Véase [[Argumentos para una fecha al final del primer siglo para el Evangelio de Juan]] si quiere saber más al respecto.
*[[La fecha y el lugar de redacción de Juan]]
''La transmisión de su texto griego''
*La mayoría de los eruditos creen que Juan 7.53-8.11 no es parte del texto original del Evangelio de Juan. Véase [[¿Fue Juan 7.53-8.11 parte del texto original del Evangelio de Juan?]] y [[Pasajes en el Evangelio de Juan que tienen asuntos textuales]].
''La historia de su interpretación''
*[[La aceptación de Juan al canon]]
*Los eruditos antes decían que el Evangelio de Juan fue más influenciado por ideas helénicas y gnósticas, pero ahora muchos eruditos están volviendo a apreciar el trasfondo judío del cuarto Evangelio. Véase [[El debate sobre el trasfondo conceptual del Evangelio de Juan]].
''Pautas para su uso e interpretación''
''Su autor''
*El Canon de Muratori, Ireneo, Tertuliano, Orígenes, Eusebio, y un prólogo antimarcionita al Evangelio son testigos antiguos que Lucas fue el autor de este Evangelio. La tradición adjunta ningún otro nombre al Evangelio.
*El manuscrito más antiguo de Lucas (p75), del segundo siglo, dice que Lucas fue el autor.
*Si la iglesia antigua hubiera querido adjuntar un nombre al Evangelio sin saber quien era el autor, para dar prestigio al libro, habría escogido un apóstol, porque la apostolicidad era un requisito de la canonicidad. El hecho de que Lucas no era apóstol es evidencia que su nombre no fue añadido al Evangelio después por la iglesia.
*Otra fuente de información acerca del autor de Lucas es las secciones en el libro de Hechos donde el autor escribe en la primera persona plural (“nosotros”, 16.10-17, 20.5-21.18, 27.1-28.16). Por proceso de eliminación de los personajes mencionados en estas secciones, vemos que Lucas probablemente fue el autor de estas secciones (véase Harrison 191-2).
*El autor del Evangelio de Lucas era gentil (no judío):
**En Hechos 1.19, la palabra Acéldama es lo que los judíos llaman a un campo “en su propia lengua.” De esta manera el autor indica su distancia del idioma de los judíos.
**Evita palabras como rabí, hosanna, abba, Golgota, y otras palabras que podrían confundir a los lectores griegos. Amén es la única excepción.
**Tiene una afinidad por el mar, que se nota en sus detalladas descripciones, cosa que no era cierto de los judíos del día (Harrison, 193)
*Lucas se menciona en Col. 4.14, Flm. 24, 2 Ti. 4.11. Estaba con Pablo justo antes de la muerte de Pablo.
*W. K. Hobarth usó la mención en Col. 4.14 que Lucas era médico, y encontró varias instancias donde el autor da pistas de su ocupación. (4.35, 4.38, 5.12, 8.44, 13.11, etc). Harrison, 193-4, explica los pros y contras de este argumento. Basta concluir que el vocabulario es compatible con un autor médico, pero no lo demuestra.
*Lucas hubiera tenido acceso al Evangelio de Marcos como fuente mientras que estuvo en Roma. Además, era compañero de Pablo durante los dos años que éste estuvo en la cárcel en Cesarea Filipos. Es probable que usó este tiempo para investigar y para entrevistar a personas en Palestina en preparación para escribir el Evangelio.
''Su público, y las circunstancias detrás de su composición''
*Teófilo es el destinatario del Evangelio de Lucas y el libro de Hechos. Su nombre quiere decir “amado por Dios.” Pero el adjetivo “excelentísimo” se aplica a personas de una posición alta en la sociedad romana (véase su uso para describir Félix en Hechos 24.3 y Festo en 26.25). Es probable que Teófilo fue el patrón del libro, pagando los costos de su publicación.
''La fecha y el lugar de su composición''
*Algunas sugerencias para el lugar de redacción del Evangelio de Lucas son Grecia, Cesarea, Alejandría y Roma. Según el prólogo anti-Marcionita de Lucas, este escribió desde “las regiones de Acaya.” Pero al final, no sabemos de dónde Lucas escribió, y el lugar de redacción no afecta la interpretación de este libro.
*Naturalmente, para fijar la fecha de Lucas, hay que fijar la fecha del segundo tomo, el libro de Hechos. Además, como Lucas usó el Evangelio de Marcos, tenemos que fijar una fecha para Marcos. El Evangelio de Lucas fue escrito entre estos dos libros.
*Algunos dicen que el Evangelio de Lucas fue escrito tarde porque no creen en la profecía predictiva y niegan que Jesús podría haber predicho la destrucción de Jerusalén (70 d.c.) con tanta exactitud (Véase Lc. 19.43-44, 21.20-24). Ellos dejan que sus presuposiciones anti-sobrenaturales determinen lo que encontrarán en los Evangelios.
*Hechos parece haber sido escrito a principios de los años 60, porque termina con el primer encarcelamiento de Pablo en Roma y no incluye los últimos años de Pablo o su martirio. Si Hechos fue escrito a principios de los años 60, entonces podemos concluir que Lucas fue escrito un poco antes.
*Otros factores que favorecen una fecha temprana para ~Lucas-Hechos:
*No hay mención de las cartas de Pablo en Hechos, aunque la iglesia primitiva las estimó.
**El retrato del Imperio Romano es positivo, un retrato que hubiera sido más difícil después de las persecuciones de Nerón.
''La transmisión de su texto griego''
''La historia de su interpretación''
''Pautas para su uso e interpretación''
''Su autor''
*Marcos es un libro anónimo. No es muy importante identificar su autor para interpretarlo. La tradición de la iglesia lo atribuye a [[Juan Marcos|Juan Marcos como el autor del Evangelio de Marcos]], un colega de Pablo y Pedro. Usamos 'Marcos' como una clave para referirnos al autor de este Evangelio sin tomar decisiones acerca de su autoría.
''Su público, y las circunstancias detrás de su composición''
*Antes era común entre comentaristas asumir que Marcos y los otros Evangelistas escribieron a iglesias específicas con problemas específicos. Muchos comentaristas leían al Evangelio de Marcos para buscar pistas de las circunstancias de la comunidad original a la cual escribió. Pero en las últimas décadas la erudición ha reconocido que hubo mucho movimiento geográfico y comunicación entre iglesias en la iglesia del primer siglo. Probablemente los Evangelistas dirigieron sus libros no a comunidades específicas sino a un público más amplio, a toda la iglesia en general.
*El Evangelio de Marcos ha sido asociado con Roma, y muchos han comentado que su Evangelio, que se enfoca más en las acciones de Jesús y no en sus palabras, es algo que hubiera sido atractivo para los romanos, porque eran muy eficientes y orientados hacia la acción.
''La fecha y el lugar de su composición''
*Marcos probablemente escribió entre el año 40-65, probablemente [[a finales de los años 50|Argumentos acerca de la fecha del Evangelio de Marcos]].
*Algunos han propuesto Egipto, Antíoco, y Galilea como lugares de composición, pero la teoría más popular siempre ha sido [[Roma|Apoyo para Romo como el lugar de la composición de Marcos]].
''La transmisión de su texto griego''
*Los manuscritos de Marcos contienen cuatro diferentes conclusiones al Evangelio de Marcos: algunos manuscritos terminan con 16.8, otros con 16.9, y otros con 16.20, y de los que terminan con v. 20, algunos añaden otro material después de v. 14. La mayoría de los comentaristas hoy en día piensan que las palabras originales de Marcos terminan con 16.8, y que las otras conclusiones son intentos de reemplazar la conclusión original, que aparentemente fue perdida. Los que rechazan a versículos 9-20 lo hacen debido a la evidencia textual (la diversidad de versiones, comentarios y señales como asteriscos en los manuscritos, etc), y no por dudas doctrinales acerca del contenido de los versículos.
''La historia de su interpretación''
*No hubo grandes problemas en [[la aceptación de Marcos al canon|La aceptación de Marcos al canon]] del Nuevo Testamento.
*Por muchos siglos la iglesia no prestó mucha atención al Evangelio de Marcos. Se creía que era una versión compacta de Mateo y Lucas, escrito después de esos Evangelios. En cambio, en tiempos modernos, los eruditos llegaron a la conclusión que Marcos fue escrito antes de Mateo y Lucas, y desde entonces ha recibido mucha atención académica.
''Pautas para su uso e interpretación''
''Su autor''
*[[Cinco cosas el libro de Apocalipsis dice acerca de su autor]]
*[[Seis argumentos a favor de Juan el apóstol como el autor de Apocalipsis]]
*[[Ocho argumentos en contra de Juan el apóstol como autor de Apocalipsis]]
*[[Dos menciones de otro Juan que podría haber sido el autor de Apocalipsis]]
*[[Dos otras teorías radicales acerca de la autoría de Apocalipsis]]
*[[Cuatro conclusiones acerca de la autoría de Apocalipsis]]
''Su público, y las circunstancias detrás de su composición''
*Las siete iglesias a las cuales Juan escribió Apocalipsis se ubicaban en la parte occidental de Asia Menor. Ve nuestro [[Mapa de las siete iglesias de Apocalipsis]].
*Ofrecemos esta [[Diapositiva de los problemas principales detrás del libro de Apocalipsis]].
*El libro de Apocalipsis fue escrito para lectores que ya habían experimentado persecución contra ellos y quienes estaban a punto de experimentar más. Véase [[Cinco cosas que Apocalipsis nos dice acerca de la persecución que Juan y sus lectores experimentaron]], [[Doce características de la inminente persecución que Juan preve en Apocalipsis]], y @@background-color:yellow; [[Varios datos interesantes acerca de la persecución romana de los Cristianos en el primer siglo]]@@ para más detalles.
*La persecución no fue la única cosa contra la cual los lectores del libro de Apocalipsis luchaban. Véase [[Cinco cosas (aparte de la persecución) que amenazaban a las iglesias de Juan]] y [[Cinco cosas acerca de Roma aparte de la persecución y el culto imperial que Apocalipsis critica]] para tener una perspectiva más amplia de las circunstancias detrás de este libro bíblico.
*Tanto el emperador romano como la ciudad de Roma fueron alabados como dioses. Los lectores de Apocalipsis enfrentaban fuerte presión a cumplir con las exigencias del culto imperial. Véase [[Diez datos interesantes acerca del culto imperial romano]] para saber más.
*Warren Carter ha escrito sobre el contexto del libro de Apocalipsis y las alternativas que sus lectores enfrentaban. Véase mi resumen de sus observaciones: [[¿Deberían los lectores de Apocalipsis asimilar a la cultura romana?]]
*Ve también [[]] y [[Las respuestas que Apocalipsis exige de sus oidores]]
''La fecha y el lugar de su composición''
*El proceso de determinar la fecha en que Apocalipsis fue escrito es más interesante de lo que suena. Se trata de monstruos, resurecciones y emperadores. Véase nuestros artículos [[Diez factores que los eruditos usan para determinar la fecha de Apocalipsis]] y [[Siete argumentos del presente autor para su propuesta fecha para Apocalipsis]].
*Apocalipsis fue escrito desde la isla de Patmos, una isla que los Romanos usaban como cárcel. Juan fue prisionero en esta isla por causa de su ministerio cristiano (1.9).
''La transmisión de su texto griego''
*No hay tantos manuscritos griegos de Apocalipsis como hay para los demás libros del Nuevo Testamento.
*Los manuscritos griegos de Apocalipsis circularon independientemente de los manuscritos de los demás libros del Nuevo Testamento, y hasta han sido hallados dentro de colecciones de libos no canónicos.
*Los leccionarios antiguos usados en los cultos cristianos normalmente son una fuente útil para determinar el texto original de los libros del Nuevo Testamento, pero no contienen porciones de Apocalipsis.
*Apocalipsis no fue citado con frecuencia por los padres de la iglesia.
*El libro de Apocalipsis contiene muchos errores gramáticos, y varios escribas intentaron hacer correcciones mientras copiaban al libro. Los críticos textuales usan este hecho para ayudarles a determinar el texto original.
*Los manuscritos griegos considerados las fuentes más confiables para otros libros del Nuevo Testamento no son las fuentes más confiables para Apocalipsis.
*Erasmo, un erudito del Renacimiento, preparó un Nuevo Testamento en griego para publicar en el décimosexto siglo. Pero Erasmo no tuvo acceso a los manuscritos griegos para algunos versículos de Apocalipsis. Así que decidió traducir los versículos en el sentido contrario, del Latín de la Vulgata al griego.
,,Sources: David Aune, Word Biblical Commentary: Revelation 1-5. (Waco, TX: Word, 1997); Carson, Moo and Morris, An Introduction to the New Testament. (Grand Rapids: Zondervan, 1992).,,
''La historia de su interpretación''
*Hay cuatro acercamientos principales que se han usado para interpretar el libro de Apocalipsis: el preterista, el futurista, el historicista, y el idealista. Véase mis descripciones y evaluaciones de estos acercamientos aquí: [[Las cuatro maneras principales de interpretar el libro de Apocalipsis]].
*El libro de Apocalipsis no cae bien con todos. Véase @@background-color:yellow; [[Siete quejas que algunos han levantado contra el libro de Apocalipsis]]@@ y @@background-color:yellow; [[Apocalipsis: ¿Es Juan culpable de las cosas que su libro mismo condena? Tres acusaciones y respuestas]].@@
*El libro de Apocalipsis aparece de vez en cuando en las confesiones reformadas del décimosexto siglo. Véase @@background-color:yellow; [[22 referencias a Apocalipsis en las confesiones reformadas]].@@
''Pautas para su uso e interpretación''
*[[Nueve consejos para interpretar el libro de Apocalipsis]]
*Si es predicador y quiere un poco de ayuda para preparar sermones sobre Apocalipsis, véase mis [[Ocho consejos para predicar del libro de Apocalipsis]].
''Su autor''
*Hechos es un libro anónimo.
*Es evidente que Hechos fue escrito por el mismo autor del Evangelio de "Lucas". Tienen el mismo destinatario, tienen introducciones similares, y Hechos menciona un "primer libro". [[Similitudes entre Lucas y Hechos]] y [[Paralelos entre Lucas y Hechos]]
*La evidencia externa es unánime que tanto el tercer Evangelio como Hechos fueron escritos por Lucas, un colega del apóstol Pablo.
*Hechos contiene varias secciones escritas en la primera persona plural ("nosotros"), indicando que el autor estaba presente como testigo de los eventos en estas secciones: 16.10-17, 20.5-15, 21.1-18, 27.1-28.16. Podemos eliminar las personas mencionadas por nombre en estas secciones, y podemos añadir los compañeros que Pablo menciona en sus cartas cuando que escribió desde la cárcel en Roma (Colosenses, Filemón, Efesios, y posiblemente Filipenses). Llegamos a una lista pequeña de posibilidades, y Lucas está en esa lista.
*El vocabulario médico que aparece en Lucas y Hechos concuerda con Col. 4.14, que dice que Lucas era médico.
*Aparte del libro de Hechos, Lucas es mencionado en Colosenses 4.14, 2 Timoteo 4.11 y Filemón 24.
*[[Objeciones en contra de Lucas como el autor del libro de Hechos]]
*[[Posibles fuentes detrás del libro de Hechos]]
''Su público, y las circunstancias detrás de su composición''
*El destinario explícito de Hechos fue Teófilo. Su nombre significa "Amado por Dios", y por esta razón es difícil saber si era su nombre propio o si fue un término de afecto usado por Lucas. Teófilo fue Cristiano (véase Lucas 1.4). Es posible que fue un creyente adinerado, el patrocinador que financió la publicación de ~Lucas-Hechos.
*Hechos es una crónica del inicio de la iglesia cristiana y el avance del evangelio a los Gentiles en el Imperio Romano. En particular, la historia se enfoca en el avance del evangelio a los Gentiles sin la necesidad de que éstos sean circuncidados.
*[[Los propósitos de Hechos]]
''La fecha y el lugar de su composición''
*[[La fecha de la composición del libro de Hechos]]
''La transmisión de su texto griego''
*El libro de Hechos tiene una cantidad grande de lecturas alternativas en los manuscritos griegos. El texto Occidental (D) de Hechos es 30% más largo que el texto mejorado. Es más probable que el redactor de D añadió material con el deseo de explicar o corregir el manuscrito, y menos probable que los redactores de los otros manuscritos perdieron tanto material.
*Para la lista completa de textos en Hechos con más de una lectura, véase [[Asuntos textuales en Hechos]].
''La historia de su interpretación''
*Muchos pensadores misiológicos han usado el libro de Hechos como fuente para hallar principios y prácticas para establecer iglesias. Otros pensadores nos advierten que no es fácil determinar hasta qué grado la narrativa de Hechos es normativa para nuestros tiempos.
*Hechos es una de las pocas fuentes que hay sobre los barcos y la actividad marítima del primer siglo.
*Las iglesias Pentecostales han usado al libro de Hechos como fuente para algunas de sus doctrinas acerca del Espíritu Santo:
**Que todo Cristiano debe tener una experiencia visible donde recibe al Espíritu Santo, manifiesto por la habilidad de hablar en otros idiomas.
**Que en muchos casos hay una demora entre la conversión del Cristiano y su recepción del Espíritu Santo.
**[[Hechos, lenguas y demoras, una perspectiva reformada]]
''Pautas para su uso e interpretación''
*[[Preguntas claves para la interpretación de los discursos de Hechos]]
La palabra ''evangelio'' se usa 9x en Filipenses:
*Nuestra participación en el evangelio (1.5, 4.15)
*La defensa del evangelio (1.7, 1.16)
*El avance del evangelio (1.12)
*El progreso de las personas en la fe (1.25)
*Unidos para el evangelio (1.27, 2.16)
*Predicar a Cristo (1.18)
Sin embargo, Filipenses incluye muy poco material acerca del ''contenido'' del evangelio (2.6-11, 3.3, 3.9, 3.13-14, 3.20-21, 4.19)
,,Fuente: Gordon D. Fee, Comentario de la epístola a los Filipenses. (Barcelona: Clie, 2006).,,
#Burlarse - διαχλευάζοντες (2.13), ἐχλεύαζον (17.32)
#Abusar, blasfemar - βλασφημου̂ντες (13.45, 18.6)
#Amenazar - ἀπειλησώμεθα, προσαπειλησάμενοι (4.17, 21, 29, 9.1)
#Sufrir desgracia o deshonra - ἀτιμασθη̂ναι (5.41)
#Insultar públicamente - κακολογου̂ντες (19.9)
#Maltratar - ἐκάκωσαν (7.19, 12.1, 14.2, 18.10)
#Maltratar - ὑβρίσαι (14.5)
#Asechanzas - ἐπιβουλη̂ς (9.24, 19.3, 19.19, 20.3, 23.30)
#Complot - συστροφὴν (23.12, 19.40)
#Excitar (a una multitud a alborotarse) ἐπήγειραν (13.50, 14.2)
#Instigar - παρώτρυναν (13.50)
#Levantarse contra - κατεπέστησαν (18.12)
#Alborotarse - ταράσσοντες τοὺς ὄχλους (17.8, 17.13)
#Alboroto - θόρυβον (20.1, 21.34, como verbo en 17.5)
#Discusión - στάσεως (19.40, 23.7, 23.10)
#Llevar al tribunal - ἐπὶ τὸ βη̂μα (18.12, 25.6, 25.17)
#Buscar condenación - καταδίκην (25.15)
#Expulsar - ἐξέβαλον (13.50)
#Huir - κατέφυγον (14.6)
#Sufrir - παθει̂ν (9.16; usado de Jesús en 1.3, 3.18, 17.3)
#Cadenas - δεσμὰ (16.26, 20.23, 23.29, 26.29, 26.31)
#Usar cadenas - ἅλυσιν (28.20)
#Prender - δεσμεύων (22.4)
#Atar - δήσας (21.11, 21.13, 22.5, 22.29, 24.27)
#Azotar - δέρων (5.40, 16.37, 22.19)
#Azotar con varas - ῥαβδίζειν (16.22)
#Golpear - τύπτοντες (18.17, 21.32, 23.2)
#Azotar - μαστίζειν (22.24-25)
#En la carcel - εἰς φυλακὰς (5.19-25, 8.3, 12.4-17, 16.23-27, 22.4)
#Encarcelar - φυλακίζων (22.19)
#Tribulación, persecución - θλίψεις (11.19, 14.22, 20.23)
#Gran persecución - διωγμὸν(8.1, 13.50)
#Levantar - ἀναιρούντων (5.33, 9.23-24, 9.29, 12.2, 22.20, 23.15, 23.21, 23.27, 25.3, 26.10)
#(Intentar) matar - ἀποκτείνωσιν (21.31, 23.12, 23.14)
#(Intentar) apedrear - λιθάσαντες, λιθοβολη̂σαι (7.58-59, 14.5, 14.19)
#Intentar una celada - ἐνέδραν (23.16, 25.3)
,,Fuente: Dean Deppe, 367-368.,,
Una lectura superficial de la oración en Jonás 2.2-9 da la impresión que es el contenido de lo que Jonás oró dentro del pez. Pero al estudiarla bien, se nota que esta oración parece fuera de lugar, por varias razones:
*Jonás todavía está dentro del pez, y no tiene por qué creer que está a salvo. Pero esta oración tiene la estructura de un salmo de acción de gracias, y agradece a Dios por haberlo salvado a Jonás en el pasado. El contenido de esta oración no corresponde naturalmente a la situación de Jonás dentro del pez.
*Uno espera una oración de confesión de parte de Jonás, confesando su rebeldía y afirmando su arrepentimiento. Pero no hay mención de estas cosas.
*La oración no menciona el pez.
*La oración misma, en 2.2 y 2.7, se refiere como un evento del pasado, la oración que Jonás hubiera orado mientras estuvo dentro del pez:
@@.indent2 //Invoqué en mi angustia a Jehová, y él me oyó; desde el seno del seol clamé, y mi voz oíste. //(2.2)@@
@@.indent2 //...y mi oración llegó hasta ti// (2.7)@@
*La oración interrumpe un quiasmo que se encuentra en la narrativa:
@@.indent2 Pero ''Jehová'' tenía dispuesto un gran pez para que ''se tragara a Jonás'', (1.17a)@@
@@.indent3 y ''Jonás estuvo'' en el vientre del pez tres días y tres noches. (1.17b)@@
@@.indent3 Entonces ''oró Jonás'' a Jehová, su Dios, desde el vientre del pez (2.1)@@
@@.indent2 Entonces ''Jehová'' dio orden al pez, el cual ''vomitó a Jonás'' en tierra. (2.10)@@
@@.indent1 En este quiasmo, Dios es el sujeto de la primera y la última línea, y el verbo tragar en la primera línea se contrasta con el verbo vomitar en la última línea. En cambio, Jonás es el sujeto en la segunda y la tercerca línea.@@
*Si leemos el libro de Jonás omitiendo la sección de 2.2-9, la narrativa fluye sin interrupción.
En conclusión, parece que la narrativa fue escrita primero, y que esta oración ha sido insertada después. Esta oración (o salmo) parece ser la oración de acción de gracias que Jonás oró después de ser vomitado por el pez. Sin embargo, el autor del libro lo insertó entre 2.1 y 2.10 porque habla de la experiencia de Jonás en el agua.
,,Fuente: Amanda W. Benckhuysen, "Revisiting the Psalm of Jonah", en Calvin Theological Journal 47 (2012): 5-31.,,
''Epístola''
En términos más ámplios, 1 Pedro es una epístola, una carta del mundo greco-romano antiguo. Estas cartas tenían ciertas características distintas a una carta moderna.
Harrison (252-3) dice que las epístolas son diferentes que las cartas porque son más literarias, y son escritas con la intención ser circuladas y publicadas. En este recurso usaremos los términos “cartas” y “epístolas” como sinónimos, pero nunca debemos olvidarnos que estamos estudiando documentos del mundo antiguo, con una forma y un contexto distinto.
En particular podemos notar que el autor describe la carta como una 'exhortación' (5.12). Esta es una carta hortatoria, una carta escrita para exhortar a otros.
''¿Liturgia o sermón para el bautismo?''
Según muchos comentaristas del pasado, comenzando con R. Perdelwitz en 1911, hay una tendencia de entender mucho de 1 Pedro como una liturgia que acompañaba el rito del bautismo, o un sermón para candidatos para el bautismo.
''Apoyo''
*La carta probablemente incorpora varias citas de material litúrgico del primer siglo.
*Se dice que 1.13-21 son instrucciones a los candidatos para el bautismo
*Se dice que 1.22 sigue el momento del bautismo con “Habiendo purificado vuestras almas”
*Se dice que 2.1-10 es un himno
*Otra sección de exhortación sigue en 2.11-3.12
*Hay una revelación profética en 3.13-4.6
*Hay una oración final (4.7-11)
''Objeciones''
Las teorías acerca de liturgias bautismales son muy especulativas y ya no son tan populares como en el pasado. Concluimos que estas teorías son deficientes por las siguientes razones:
*1 Pedro usa la palabra “bautismo” solo una vez, en 3.21, dentro de un paréntesis.
*La mayoría de la carta se trata del sufrimiento y la persecución. Además, hay una variedad de temas que no tienen que ver directamente con el bautismo.
*El autor describe su carta como una "exhortación" (5.12), no como una liturgia.
*Estas teorías no toman en cuenta la sección 4.12-5.14, que en estilo y vocabulario es muy parecido al resto de la carta.
,,Fuentes: Carson, Moo y Morris, 426-427; Elwell y Yarbrough, 363; Harrison, 397-399; Kistemaker, 23; ~McKnight y Osborne, 374-377; Michaels;,,
<span class="textboxgmnblue">
''¿Qué significa la palabra evangelio?''
*La palabra evangelio viene de la palabra griega εναγγέλιον, que significa "buenas nuevas"
*Justino Mártir fue el primero en poner el nombre Evangelio a las cuatro biografías de Jesús en nuestros Nuevos Testamentos.
</span>
<span class="textboxgmngreen">
''¿Por qué es importante hablar del género de los Evangelios?''
*El género es la forma literaria de un texto, y cada género tiene sus propias estructuras, propósitos y reglas de interpretación
*Es necesario saber el género de un texto para poder interpretarlo correctamente. Por ejemplo, dentro de un periódico hay varios géneros - artículos, ensayos editoriales, anuncios, propaganda. Por instinto reconocemos que son diferentes estilos de literatura, y leemos a cada género de una manera distinta
</span>
<span class="textboxgmnblue">
''¿Cómo podemos definir el género de Evangelio?''
“Un Evangelio es una historiografía predicada para llenar necesidades actuales”
</span>
<span class="textboxgmngreen">
''¿En qué maneras difieren los Evangelios de una biografía?''
*Son anónimos
*Omiten su niñez, su descripción física, su educación, su familia, descripciones de su personalidad y carácter
*Tienen propósitos teológicos y evangelísticos
*Fueron usadas en la liturgia de la iglesia primitiva
*Es por eso que consideramos que Evangelio es un género distinto, definido arriba.
</span>
<span class="textboxgmnblue">
''¿Qué diferencias hay entre los Evangelios y la historiografía moderna?''
*Un Evangelio es selectivo y enfocado, donde un libro moderno de historia tiene que ser comprensivo
*Los documentos historiográficos del primer signo no tenían que presentarse en orden cronológico ni con precisión científica como los de hoy en dia
*Los autores eran creyentes, y no escriben con parcialidad y neutralidad, como se escriben los artículos y libros hoy en día
*Los Evangelios no solamente son reportajes historiográficos para dar información. Son proclamaciones de buenas nuevas que exigen una respuesta de parte del lector.
</span>
|brownaltrows|k
|1.4|Siempre en todas mis oraciones ruego con ''gozo'' por todos vosotros|
|1.18|Cristo es anunciado; y ''en esto me gozo y me gozaré siempre''|
|1.25|Y confiado en esto, sé que quedaré, que aún permaneceré con todos vosotros, ''para vuestro provecho y gozo'' de la fe|
|2.2|''completad mi gozo'', sintiendo lo mismo, teniendo el mismo amor|
|2.17-18|Y aunque sea derramado en libación sobre el sacrificio y servicio de vuestra fe, ''me gozo y regocijo ''con todos vosotros. ''Asimismo gozaos y regocijaos'' también vosotros conmigo.|
|2.28|Así que me apresuro a enviarlo, para que al verlo de nuevo,'' os gocéis'', y yo esté con menos tristeza.|
|2.29|Recibidlo, pues, en el Señor, ''con todo gozo'', y tened en estima a los que son como él|
|3.1|Por lo demás, hermanos,'' gozaos'' en el Señor.|
|4.1|hermanos míos amados y deseados, ''gozo'' y corona mía|
|4.4|''Regocijaos'' en el Señor siempre. Otra vez digo: ¡Regocijaos!|
|4.10|En gran manera ''me gocé'' en el Señor de que ya al fin habéis revivido vuestro interés por mí;|
,,RV95,,
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!!¿Qué significa la palabra "felicidad"?
Las palabras 'felicidad' y 'gozo' se usan por muchos como sinónimos, y muchos creen que saben el significado de estas palabras, hasta que uno les pide una definición. En realidad hay varias cosas que las personas llaman 'felicidad': una reacción emocional a una experiencia agradable (el placer); la sensación física del placer; un estado de euforia; una actitud positiva que dura más tiempo que el placer y que puede continuar a pesar de las circunstancias adversas (el buen humor); una duradera aceptación alegre de las condiciones de uno (el contentamiento); un estado de bienestar que no depende de su estado emocional (el florecimiento, la bienaventuraza, el shalom, eudaimonia).
-----
!!Las palabras bíblicas para el gozo
La Biblia es un libro gozoso: la Biblia tiene varias palabras para la felicidad y el gozo, y las usa frecuentemente. Las palabras hebreas se transcriben como simha, gil y hedad. Las palabras griegas incluyen agalliasis, asmenos, gelos, euphrosyne, eudaimoneo, hedeos, hilaros, makarios, skirtao y chara, y podríamos añadir los términos asociados que derivan de estas palabras. ,,Fuentes: Dictionary of Later New Testament and Developments, “Joy”; New Dictionary of Biblical Theology, “Joy”.,,
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!La felicidad y los Salmos
"Feliz" (bienaventurado) es la primera palabra del libro de los Salmos. ,,Fuente: Dictionary of Scripture and Ethics, “Happiness”.,,
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!!El gozo en Lucas y Hechos
De los cuatro Evangelios, Lucas tiene casi dos veces el número de referencias al gozo (36 referencias) que Juan, que queda en segundo lugar con 20 referencias. El segundo tomo de Lucas, el libro de Hechos, también tiene muchas referencias al gozo. En contraste, Marcos es el Evangelio menos gozoso: solo tiene tres referencias al gozo, y dos de estas son referencias negativas (personas que reciben la palabra con gozo pero después recaen). ,,Fuente: Dictionary of Jesus and the Gospels, “Joy”.,,
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!!Gozo en Juan 13-17
El discurso de despedida de Jesús a sus discípulos en Juan 13-17 contiene varias referencias al gozo:
|!14.28|"Si me amarais, os habríais regocijado, porque he dicho que voy al Padre, porque el Padre mayor es que yo."|
|!15.11|"Estas cosas os he hablado para que mi gozo esté en vosotros, y vuestro gozo sea completo."|
|!16.20|"De cierto, de cierto os digo que vosotros lloraréis y lamentaréis, y en cambio el mundo se alegrará; pero aunque vosotros estéis tristes, vuestra tristeza se convertirá en gozo."|
|!16.21|"La mujer cuando da a luz tiene dolor, porque ha llegado su hora; pero después que ha dado a luz a un niño, ya no se acuerda de la angustia, por el gozo de que haya nacido un hombre en el mundo."|
|!16.22|"También vosotros ahora tenéis tristeza, pero os volveré a ver y se gozará vuestro corazón, y nadie os quitará vuestro gozo."|
|!16.24|"Hasta ahora nada habéis pedido en mi nombre; pedid, y recibiréis, para que vuestro gozo sea completo."|
|!17.13|"Pero ahora vuelvo a ti, y hablo esto en el mundo para que tengan mi gozo completo en sí mismos."|
,,Fuente: Dictionary of Jesus and the Gospels, "Joy". Texto bíblico: Reina Valera Revisada (1995) Bible Text (Miami: Sociedades Biblicas Unidas, 1998).,,
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La Biblia nos manda a regocijarnos y deleitarnos en el Señor. "Qué extraño mandamiento, ¿no? Estarás feliz, o estarás en problemas...." ,,Fuente: Rob Bell, Velvet Elvis, 35.,,
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!!Regocijarse en las pruebas
Jesús y los escritores del Nuevo Testamento repetidamente insisten que los Cristianos deben regocijarse en las pruebas que enfrentan (particularmente la persecución), no solamente regocijarse a pesar de ellas sino también precisamente por causa de ellas (Mt 5.10-12, Ro 5.3, Stg 1.2-3, 1 P 1.6-8). Y los apóstoles practicaron lo que predicaron al respecto. Por ejemplo, vemos a Pablo y Silas cantando en sus celdas en la cárcel en Filipos en Hechos 16.25. Y la carta más gozosa del apóstol Pablo, Filipenses, fue escrita desde la cárcel. En esa carta Pablo ordena a los Filipenses más de una vez a que se regocijen en el Señor (3.1, 4.4). Y Pablo mismo se regocija en el Señor (4.10) y expresa su profundo contentamiento que no depende de las circunstancias en que se encuentra (4.11-13).
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!!El gozo como fruto
En Gálatas 5.22, el gozo es considerado una cualidad de carácter, un fruto que el Espíritu Santo produce en nuestras vidas. Y es el segundo de la lista del fruto del Espíritu, inmediatamente después del amor. ,,Fuente: Dictionary of Paul and his Letters, “Joy”.,,
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!!La felicidad no es buena meta
Desde por lo menos el tiempo de Eclesiastés, los grandes pensadores han notado que cuando una persona pone la felicidad como la meta de su vida, se termina vacía e infeliz. La felicidad no es algo de buscar sino algo simplemente de recibir y celebrar cada vez que entra a la vida de uno.
*"La felicidad es como una mariposa. Mientras más la persigues, más te elude. Pero si pones tu atención en otras cosas, la felicidad viene y se siente suavemente en tu hombro." ,,Fuente: Atribuido a Henry David Thoreau en numerosas páginas web de citas.,,
*John Stuart Mill: "Los únicos felices son los que tienen sus mentes enfocadas en algún otro objeto y no en su propia felicidad." ,,(citado en Breakfast with Socrates),,
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!!Los picazones y la felicidad
Considere esta pregunta para la reflexión que Platón consideró hace muchos siglos: Si pudiera pasar su vida haciendo nada excepto sentir el placer de rasgar un picazón sin parar, ¿estaría feliz? Platón llegó a una conclusión negativa, que lo que deseamos es que el picazón deje de estorbarnos, aunque el acto de rasgarlo nos trae el placer del alivio. Pero ¿cuántas personas prefieren retenter los 'picazones' en sus vidas (las adicciones, las obsesiones, etc), en lugar de ser curadas?
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!!Felicidad y el Catecismo de Westminster
Una famosa tradición reformada del siglo XVI puso el gozo al mero centro del significado de la vida. El Catecismo Mayor de Westminster dice que "El fin principal y más noble del [ser humano] es el de glorificar a Dios, y gozar de él para siempre."
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!!Malas fuentes de la felicidad
Los filósofos como Aristóteles, Boecio y Tomás de Aquino han demostrado las debilidades de muchas cosas que las personas buscan para obtener la felicidad (el dinero, la fama, el poder, el placer, etc). Véase [[Las falsas fuentes de la felicidad según Aristóteles, Boecio y Tomás de Aquino]].
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!!El enlace entre la felicidad y la adversidad
Muchos de los gozos más grandes de la vida son momentos de alivio del sufrimiento: rasgar un picazón, sentir calor después de estar en el frío, triunfar después de muchos fracasos. Y cuando somos prósperos por mucho tiempo, nuestra prosperidad nos da menos y menos felicidad, porque nos acostumbramos a ella. Surge la pregunta: ¿Es la experiencia de la felicidad dependiente de la adversidad? Si hubiera una situación sin ninguna adversidad (p. ej. el cielo), ¿llegaría a ser aburrida y sin gracia?
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!!La felicidad: ¿reposo o actividad?
Los filósofos han llegado a conclusiones contradictorias acerca de la felicad y como obtenerla:
*Algunos filósofos antiguos vieron la felicidad como una especie de tranquilidad o descanso: cuando una persona gobiera sus metas y deseos conflictivos para que trabajen en armonía, la persona está en paz y ya no es agitado por ellos.
*En cambio, Aristóteles dijo que la felicidad es el resultado, no del descanso sino de la actividad, de realizar la potencial de uno como ser humano. "Nietzsche, en Más allá del bien y el mal: buscar el descanso es desear ser tranquilizado o adormecido. Pero hay una emoción y una exhilaración que viene al ser inquieto por las metas conflictivas y levantarse al desafío de ellos, de usar aún la tensión del conflicto como motivación. Una persona fuerte recibirá bien a los resultados de la frustración y la insatisfacción." ,,Fuente de la idea y también de la cita: A Brief History of Happiness, Nicholas White. Número de página desconocido.,,
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!!El Hedonismo y el Epicureísmo en cuanto a la felicidad
El Hedonismo y el Epicureísmo son dos filosofías antiguas que enseñaban que el placer debe ser la meta principal de la vida. Pero el Hedonismo se enfocaba más en maximiar la experiencia del placer, mientras el Epicureísmo, por lo menos en su forma original, se enfocaba también en minizar el desagrado y el dolor. Así que un hedonista podría buscar los placeres físicos de las orgías sexuales y las borracheras, pero un Epicureísta buscaría los placeres sencillos de, por ejemplo, la amistad y la jardinería, porque decía que el uso descontrolado de la sexualidad y del consumo de alcohol agitaba el alma y traía consecuencias dolorosas.
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!!El utilitarianismo y la felicidad
El utilitarianismo es una filosofía que dice que las personas deben vivir de una manera para traer la máxima cantidad de felicidad al máximo número de personas. Una objeción al utilitarianismo es que frecuentemente uno no puede saber de antemano la cantidad de felicidad que una acción traerá, así que no es una guía útil para la toma de decisiones cotidianas. Otra crítica es que los diferentes tipos de felicidades son difíciles de comparar: "¿Cómo comparas los placeres de los diferentes dominios? ¿Cuántas duchas calientes dan la misma cantidad de placer de un concierto? ¿Es el placer de escuchar un chiste gracioso mayor al placer provisto de un día soleado?" ,,La cita es de Nicholas White, A Brief History of Happness, número de página desconocido.,,
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"La felicidad no viene de tener mucho de qué vivir, sino de tener mucho para qué vivir." ,,Atribuido a Tyrone Edwards, fuente desconocida.,,
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!!La búsqueda de la felicidad
La Declaración de Independencia de los Estados Unidos dice que la búsqueda de la felicidad es un derecho inalienable de toda persona. Pero ¿debemos como seres humanos buscar la felicidad? Según un artículo acerca de la felicidad, la búsqueda de la felicidad como fin en si mismo "tiende a debilitar los lazos entre las personas y denigar la preocupación social y corporativa. Esto pone a las personas mutuamente en contra, en competición para los recursos de una felicidad individualmente perseguida." ,,Fuente: Dictionary of Pastoral Care and Counseling "Happiness", 494,,
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!!La generosidad y la felicidad
"'...el que tiene misericordia de los pobres es bienaventurado' (Proverbios 14.21). La generosidad produce contentamiento. Tener la compasión que impulsa a uno a responder a las necesidades de los desposeídos y los que no pueden reciprocar es conocer la calidad de vida que Dios mismo posee." ,,Fuente: Evangelical Dictionary of Theology, "Happiness", p. 493,,
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!!La economía de la felicidad
Hay toda una área de estudios llamada "La economía de la felicidad" que intenta investigar, medir y promover la felicidad a un nivel societal.
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*Ofrecía las mismas cosas atractivas del Judaísmo:
**Monoteísmo
**Una moralidad sólida
**Una comunidad unida que ofrecía apoyo social
**Una Escritura antigua y autoritativa
**Un culto razonable que buscaba defenderse intelectualmente
**La esperanza de una vida después de la muerte, igual que los Fariseos
*Superaba las debilidades del Judaísmo:
**Traía un Mesías para cumplir la historia inconclusa del AT
**Era internacional e intercultural: Superaba el odio mutuo entre Romanos y Judíos, y recibía a los Gentiles sin insistir que adoptaran la circuncisión, el dieta judío, y las costumbres judías
**Promovía la reconciliación entre toda clase de personas
**Ofrecía salvación y liberación por medio de un Redentor personal
**Demostraba un poder espiritual sobre los demonios, la magia y la superstición
**Ofrecía la posibilidad de participar en traer una nueva era al mundo
,,Fuente: Everett Ferguson, Backgrounds of Early Christianity, 572-583.,,
Según varios autores, las cartas de Pablo incluyen polémica contra el Imperio Romano. Podemos ver esta polémica en los siguientes contrastes:
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!La autoridad del Señor
Pablo siempre enfatiza la autoridad de Jesucristo, algo que amenaza y limitaba la máxima autoridad que el emperador insistía para si mismo.
*Efesios 1.20-23 - "Esta fuerza operó en Cristo, resucitándolo de los muertos y sentándolo a su derecha en los lugares celestiales, sobre todo principado y autoridad, poder y señorío, y sobre todo nombre que se nombra, no solo en este siglo, sino también en el venidero. Y sometió todas las cosas debajo de sus pies, y lo dio por cabeza sobre todas las cosas a la iglesia, la cual es su cuerpo, la plenitud de Aquel que todo lo llena en todo."
*Filipenses 2.9-11 - "Por eso Dios también lo exaltó sobre todas las cosas y le dio un nombre que es sobre todo nombre, para que en el nombre de Jesús se doble toda rodilla de los que están en los cielos, en la tierra y debajo de la tierra; y toda lengua confiese que Jesucristo es el Señor, para gloria de Dios Padre."
*Filipenses 3.21 - "por el poder con el cual puede también sujetar a sí mismo todas las cosas"
*Colosenses 1.15 - "Cristo es...el primogénito de toda creación"
*Colosenses 1.18 - "para que en todo tenga la preeminencia"
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!Ciudadanía
Según Pablo, la iglesia da al creyente una nueva ciudadanía más importante que su ciudadanía romana:
*Filipenses 3.20 - "En cambio, nosotros somos ciudadanos del cielo, de donde anhelamos recibir al Salvador, el Señor Jesucristo."
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!Evangelio
El imperio romano usaba el término "evangelio" para referirse a XXX. En cambio, Pablo insiste que el verdadero evangelio es la llegada de Jesucristo.
*1 Tesalonicenses 2.9 entre muchas referencias - "Recordarán, hermanos, nuestros esfuerzos y fatigas para proclamarles el evangelio de Dios...."
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!Imágenes
"En Colosenses Pablo desafía a la ubiquidad de las imágenes imperiales en proclamar a Jesús como la imagen del Dios invisible." (185)
*Colosenses 1.15 - "Él es la imagen del Dios invisible, el primogénito de toda creación...."
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!Paz y seguridad
El imperio romano enfatizaba la paz y la seguridad, la "pax romana", que el imperio trajo al mundo. Pablo responde que el evangelio es lo que ha traído la verdadera paz y seguridad, y que la paz y seguridad que el imperio ofrece es frágil.
*Efesios 2.14-17 - "Él es nuestra paz, que de ambos pueblos hizo uno, derribando la pared intermedia de separación, 15 aboliendo en su carne las enemistades (la ley de los mandamientos expresados en ordenanzas), para crear en sí mismo de los dos un solo y nuevo hombre, haciendo la paz, 16 y mediante la cruz reconciliar con Dios a ambos en un solo cuerpo, matando en ella las enemistades. 17 Y vino y anunció las buenas nuevas de paz a vosotros que estabais lejos y a los que estáis cerca...."
*Efesios 6.15 - "y calzados los pies con el celo por anunciar el evangelio de la paz."
*Colosenses 1.20 - "por medio de él reconciliar consigo todas las cosas, así las que están en la tierra como las que están en los cielos, haciendo la paz mediante la sangre de su cruz."
*1 Tesalonicenses 5.3 - "Cuando estén diciendo: «Paz y seguridad», vendrá de improviso sobre ellos la destrucción, como le llegan a la mujer encinta los dolores de parto. De ninguna manera podrán escapar."
*2 Tesalonicenses 3.16 - "Y el mismo Señor de paz os dé siempre paz en toda manera."
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!Recepción
En 1 Tesalonicenses 4.17, Pablo describe la segunda venida de Jesucristo con un término técnico que habla de una delegación que sale de una ciudad en una procesión para recibir a un dignitario como el emperador.
*1 Tesalonicenses 4.17 - "...seremos arrebatados juntamente con ellos en las nubes para recibir al Señor en el aire...."
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!¿Quién es el Salvador?
El emperador fue proclamado el salvador de los pueblos. En cambio, Pablo insiste que Jesucristo es el Salvador.
*Efesios 5.23 - "...Cristo es cabeza de la iglesia, la cual es su cuerpo, y él es su Salvador."
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,,Fuente: Sylvia Keesmaat, "In the Face of the Empire: Paul's Use of Scripture in the Shorter Epistles", en Stanley E. Porter, Hearing the Old Testament in the New Testament. (Grand Rapids: Eerdmans, 2006), 182-212.,,
Pablo nunca menciona el infierno en las cartas que tenemos de su mano.
-----
!¿Cuándo y por qué ayunaban los Judíos?
*Los Judíos ayunaban cada año en conexión con el día de la expiación (Lev. 23.27-32)
*Además de eso, había por lo menos cuatro otros ayunos, especialmente en el tiempo después del exilio (Zac. 8.19, v.t. Ester 9.31)
*Los propósitos del ayuno
**Expresar tristeza, angustia, luto ((1 Sa. 31:13, 2 Sam 1:12; 2 Sam 3:35; 1 Kings 21:27; Neh 1:4; Ps 35:13; 69:10; Joel 1:13–15; 2:12–15, Ne. 1:4; Est. 4:3)
**Expresar arrepentimiento (Lev 16:29–31; 23:27–29; Num 29:7, 1 Sa. 7:6; 1 Ki. 21:27; Ne. 9:1-2; Dn. 9:3-4; Jon. 3:5-8)
**Pedir la ayuda de Dios para pruebas difíciles como p. ej. antes de una batalla (Ex. 34:28; Dt. 9:9; 1 Sam 7:6; 2 Sam 12:16–23; Jue 20:26; 2 Cro 20:3, Ezr. 8:21-23)
*Los profetas del AT criticaban los ayunos de los hipócritas (Isa. 58.4-7, Jer. 14.12, Zac. 7.5)
*Aparentemente los Fariseos ayunaban dos veces a la semana (Lc 18.12)
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!¿Cuál era la práctica de Jesús y sus discípulos con respecto al ayuno?
*No sabemos si Jesús y sus discípulos ayunaban regularmente.
*Era notable que comían y bebían, en contraste con los Fariseos y los seguidores de Juan el bautizador (Mc 2.18-20, Mt 9.14-17, Lc 5.33-35).
*Hay varios pasajes donde vemos que ayunaba en ocasiones especiales
**En el desierto (Mt 4.2, etc)
**Cuando oró en un lugar solitario (Mc 1.35)
**Después de ministrar a muchos necesitados (Mc 8.31)
*Se preocupaba por los que necesitaban comer (Mc 2.23-25, 8.2)
*Dijo que tenía otra comida – hacer la voluntad de su Padre (Jn 4:31–34)
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!¿Qué dijo Jesús acerca del ayuno?
*Jesús no habló mucho acerca del ayuno
*Asume que sus discípulos ayunarán, pero critica la forma en que muchos lo hacían, llamando atención a si mismos (Mt 6.16-18)
*Dijo que no era apropiado para sus primeros discípulos porque él estaba aun con ellos (Mc 2:19–20)
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!¿Qué vemos en el resto del NT en cuanto al ayuno?
*Es un tema que brilla por su ausencia en las epístolas del NT
*Solo sabemos que Pablo lo practicaba (2 Cor 6:5; 11:27), y que la iglesia en Antioquía lo practicaba (Hc 13.3, 14.23)
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!¿Cuáles son los motivos que el AT da para observar el día de reposo?
*Es una señal del pacto entre Dios y su pueblo, y del hecho de que Dios los santificó - los apartó de las demás naciones (Ex. 31.12-17, Ezequiel 20.12, 20)
*Es una ofrenda “a Dios”, como si fuera un ‘diezmo’ del tiempo de ellos dedicado a él (Ex. 20.10)
*Imitar el reposo que Dios disfrutó después de su labor de la creación (Ex. 20.11)
*Recordar la liberación que Dios dio a Israel de su dura esclavitud (Dt. 5.15)
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!¿Cuáles eran las dos actitudes acerca del sábado en el AT?
*Muchos lo consideraban una interrupción irritante porque en su codicia ellos querían continuar con sus negocios y ganar más dinero (Jer.17.19-27, Neh. 13.15-22, Amos 8.5)
*Dios quería que fuera una delicia o gozo para su pueblo (Isa. 58.13-14)
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!¿Cuáles son algunas de las actividades que no se permitían en el día de reposo en el tiempo de Jesús?
*Sembrar y cosechar (Ex 34:21)
*Cocinar y prender fogatas (Ex 35:3)
*Llevar cargas (tanto seres humanos como animales) (Jer 17:21–22)
*Viajar (Isa 58:13, Ex 16:29; hubo un límite [Hc 1:12], pero también una forma de minarlo)
*Véase Mc. 1.32 y 16.1 para ejemplos de la piedad judía en cuanto al sábado
*//(Nota adicional: los Romanos exentaron a los Judíos del servicio militar en el extranjero porque no podían marchar ni llevar armas en el sábado)//
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!¿Qué actividades se permitían en el tiempo de Jesús en el día de reposo como excepciones?
*Rescatar la vida de otro ser humano
*La labor de los que servían en el templo
*La circuncisión
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!¿Cuál era la práctica de Jesús en cuanto a los sábados?
Asistir a los cultos de la sinagoga, Mc 1:21; 3:1, 6:2
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!¿Qué controversias acerca del sábado encontramos en los Evangelios?
*Mc. 2.23-28 / Mt. 12.1-8 / Lc. 6.1-5, los discípulos recogen espigas de trigo
*Mc. 3.1-6 / Mt. 12.9-14 / Lc. 6.6-11, Jesús sana una mano paralizada
*Lc 13:10–17, Jesús sana a una mujer encorvada
*Lc 14:1–6, Jesús sana a un hidrópico
*Juan 5, Jesús sana a un hombre inválido en Jerusalén (v.t. 7.22-23)
*Juan 9, Jesús sana a un ciego
*//(Jesús sana en el sábado en Mc. 1.21–28 y 29–31, pero en estos casos no hubo controversia)//
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!¿Trabajaba Jesús en el sábado, sí o no?
Sí, Jesús lo admite en Juan 5.17-18. El interés de Juan no es minar el día de reposo, sino mostrar la íntima relación entre Jesús y su Padre.
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!¿Cuál es la cruel ironía de los líderes religiosos en cuanto al sábado, según Juan?
Jn. 19.31 – ellos son meticulosos en observar el sábado aun mientras son culpables del asesinato de un hombre inocente (véase Juan 18.28)
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!¿En qué manera usa Jesús la narrativa de David para justificar a sus discípulos en Mc. 2.23-28 / Mt. 12.1-8 / Lc. 6.1-5?
*''Algunos comentaristas'' dicen que el paralelo entre Jesús y David es que ambos tienen una autoridad que transciende la ley.
**Apoyo: Mt. 12.8: el Hijo del Hombre es el Señor del sábado.
**//Objeción:// ninguna escritura de la Biblia dice que los reyes no estaban sujetos a la ley y podían violarla a su gusto.
*''Otros'' dicen que el paralelo entre los discípulos y David fue el hambre que tenían, un hambre que justificaba la actividad ilegal en ambos casos. Sería otro caso en que la compasión precede a la ley del sábado.
**Apoyo: Mt. 12.7: Dios desea la misericordia y no sacrificios.
**//Objeción:// Marcos ni siquiera menciona el hambre de los discípulos. No hay evidencia que su necesidad fue tan extrema que justificaba la violación de la ley. "Circunstancias no son un pretexto adecuado para violar la ley."
*''Otros'' dicen que el punto principal es que las Escrituras mismas permiten excepciones a la ley del sábado, así que una interpretación / aplicación rígida no es la interpretación correcta.
*''En estas tres interpretaciones vemos'' los tres enfasis principales de Jesús en cuanto al sábado:
**Sus adversarios no han interpretado bien la ley de Dios
**Jesús tiene autoridad sobre el sábado, incluso la autoridad para interpretarlo y aplicarlo correctamente
**Es esencial que la aplicación correcta incluye la compasión para los necesitados y hacer las buenas obras hacia los demás
-----
-----
!¿En qué maneras reinterpretó Jesús la ley Moisés y las interpretaciones tradicionales de ellas?
*Resumen: Jesús por lo general obedecía la ley, pero insistió que tenía la autoridad para interpretar la ley a su manera.
*Jesús dijo que las Escrituras hablan de él (Jn 5.39, 45-47)
*Jesús hizo cosas que iban en contra de las interpretaciones tradicionales de la ley
**Sanaba en el día de reposo (Mc 1.21-31, 3.1-6, Mt. 12.9-14, Lc 4.31-37, 6.6-11, 13.10-17, 14.1-6, Jn 5.1-18)
**Permitió que sus discípulos arrancaran espigas en el día de reposo y se proclamó el Señor del Sábado (Mc. 2.23-28, Mt. 12.1-8, Lc 6.1-5, v.t. Jn 7.22-24)
**Permitió que sus discípulos comieran con manos no purificadas (Mc 7.1-8, Mt. 15.1-2)
**No puso mucha importancia en el ayuno (Mc. 2.18-22, Mt. 9.14-17, Lc 5.33-39)
**Tocó a personas y objetos inmundos
***Tocó a un leproso (Mc. 1.41, Mt 8.3, Lc 5.13)
***Tocó cadáveres y féretros (Mc. 5.41, Mt. 9.23-26, Lc 7.14, 8.51-56)
***Habló con Gentiles (Mc. 7.24-30, Mt. 8.5-13, 15.21-28, Lc 7.1-10)
*Jesús usó la ley para criticar prácticas de su día
**Criticó la práctica de Corbán (Mc 7.9-13, Mt. 15.3-9)
**Usó el AT para protestar los abusos en el templo (Mc. 11.15-19, Mt. 21.12-17, Lc 19.45-48, Jn 2.13-22)
*Jesús dio sus propias interpretaciones acerca de la ley y las interpretaciones tradicionales de la ley
**Declaró que toda comida era lícita (Mc. 7.14-23, Mt. 15.10-20)
**Interpretó el divorcio de una manera más estricta que la ley misma (Mc 10.1-12, Mt. 5.31-32, 19.1-12, Lc 16.18)
**Dio su interpretación acerca del matrimonio después de la resurrección (Mc 12.18-27, Mt 22.23-33, Lc 20.27-40)
**Dio su resumen de la ley en dos mandamientos (Mc. 12.28-31, Mt 22.34-40)
**Dijo que venía para cumplir la ley, no para abolecerla (Mt. 5.17-20)
**Aplicó la ley contra el asesinato al enojo y a los insultos (Mt 5.21-26)
**Aplicó la ley contra el adulterio a la lujuria (Mt. 5.27-30)
**Prohibió los votos que la ley permitía (Mt 5.33-37)
**Prohibió las represalias que la ley permitía (Mt 5.38-42)
**Insistió en el amor hacia los enemigos, incluso los cobradores de impuestos y los Gentiles (Mt. 5.43-48, Lc 6.27-36)
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-----
!¿Qué quiso decir Jesús cuando habló de no juzgar a otra persona (Mateo 7.1-2)?
*Muchas veces sucede la siguiente situación: Un Cristiano critica el comportamiento inapropiado de una persona no cristiana. El inconverso responde que Jesús dijo que no debemos juzgar, y que el Cristiano está juzgando al inconverso. ¿Tiene razón el inconverso?
*El problema es que la palabra ‘juzgar’ tiene varias interpretaciones:
**1. Juzgar = criticar una acción, decir que una acción es inapropiada o mala.
**2. Juzgar = corregir una persona, decirle que está equivocado o en pecado.
**3. Juzgar = Tratar a ciertas personas de una manera distinta porque son inconversos o porque son Cristianos que viven en un pecado
**4. Juzgar = Oponerse a las actividades malvadas y usar palabras severas para corregirlos
**5. Juzgar = Sentirse superior a otra persona (“Yo soy mejor que tú”)
**6. Juzgar = Llegar a una conclusión negativa acerca del destino eterno de una persona, estar seguro que tal persona es sin esperanza y no tiene remedio, y dejar de buscar su salvación
**7. Juzgar = Maltratar a una persona porque es diferente
*¿Cuáles de las seis interpretaciones arriba son las interpretaciones correctas para el acto de juzgar a otra persona?
**''La primera interpretación no es correcta.'' A través de toda la Biblia, Dios Padre, los profetas, Jesucristo y los apóstoles dicen claramente que hay acciones malas e inapropiadas. Sería un abandono de nuestras facultades éticas y morales si dejáramos de discernir entre el bien y el mal.
**''La segunda interpretación tampoco es correcta.'' Muchos proverbios y otros textos bíblicos nos exigen a amonestar a nuestros prójimos cuando están en el error. Juzgar en este sentido no es una señal de desprecio sino de amor, el deseo de rescatar a una persona de sus pecados.
**''La tercerca interpretación de juzgar no es completamente correcta.'' Sí tenemos diferentes posturas cuando estamos con gente inconversa o con gente Cristiana. Jesús mismo dice que las personas se conocen por sus frutos. El Nuevo Testamento dice que no debemos tirar nuestras perlas delante de los cerdos, nos advierte de las malas amistades que corrompen las buenas costumbres, y dice que no debemos entrar en un yugo desigual con los de afuera del cuerpo de Cristo. Además, el Nuevo Testamento dice que cuando un Cristiano rehusa la amonestación de la iglesia, la iglesia debe tratarlo como una persona inconversa, entregándolo a Satanás para que sea abofetado hasta que regrese arrepentido a Cristo. La disciplina eclesiástica es una forma bíblica de juzgar a una persona. Y la disciplina eclesiástica no es un rechazo de la persona. Tratar a una persona como inconversa significa seguir orando por su salvación, seguir compartiéndole las buenas nuevas de Cristo, seguir rogando que la persona vuelva a los caminos de Dios, y seguir sirviendo y amando a la persona.
**''La cuarta interpretación también tiene cierta aprobación bíblica.'' Jesús a veces llamó a sus adversarios “víboras” e “hijos del diablo”, y los apóstoles usaban palabras severas para hablar de los falsos profetas. Se oponían con vigor a estas personas malas. Sin embargo, debemos ser cuidadosos y respetuosos. No tenemos la omniciencia que tenía Jesús para ver los corazones de sus adversarios, ni la luz de la revelación directa que tenía los apóstoles en su tiempo. Debemos ser más reservados en cuanto a nuestras palabras acerca de los enemigos de Cristo.
**''Las interpretaciones 5, 6 y 7 son las interpretaciones correctas'' acerca de juzgar a otras personas.
*El Cristiano nunca se sentirá superior a otras personas, porque reconoce que todo ser humano es creado a imagen de Dios, y que todos los seres humanos son pecadores que necesitan la gracia.
*El Cristiano no dirá que no hay esperanza para tal persona. Seguirá anhelando la salvación de la persona, y no perderá su esperanza en el poder de Dios. Dios puede obrar en la persona más terca y obstinada, y no debemos llegar a conclusiones precipitadas acerca del destino eterno de las personas.
*El Cristiano no maltratará a nadie. Amará no solamente a los suyos, sino a todos, incluso a sus enemigos. Amará a las personas que son diferentes, tal como Jesús amó a los pecadores, las prostitutas, los cobradores de impuestos, los Samaritanos, y los Gentiles.
*Así que, en la situación mencionada arriba, hay dos respuestas:
**Si un Cristiano corrige a un inconverso en un espíritu de amor, señalando sus fallas y llamándolo a arrepentirse de sus pecados, el inconverso no puede decir que el Cristiano es culpable de juzgarlo o criticarlo en el sentido negativo de estas palabras.
**Pero si el Cristiano trata al inconverso como su inferior, si lo maltrata, si deja de amar al inconverso, si decide que el inconverso ya no tiene esperanza y deja de buscar su salvación, entonces el incoverso tiene todo el derecho de mencionar el mandamiento de Jesús de no juzgar, y también tiene todo el derecho de amonestar al Cristiano por su actitud no cristiana.
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Thomas Schreiner y Grant Osborne dicen que en Apocalipsis los juicios de Dios no son excesivos o injustos. Son adecuados para los grandes pecados de los enemigos de Dios elaborados en el libro. Ellos mencionan los siguientes versículos, entre otros:
*2.23: "Os daré a cada uno según vuestras obras."
*15.3: "justos y verdaderos son tus caminos, Rey de los santos."
*16.5-7: "'Justo eres tú, Señor, el que eres y que eras, el Santo, porque has juzgado estas cosas. Por cuanto derramaron la sangre de los santos y de los profetas, también tú les has dado a beber sangre, pues se lo merecen.' También oí a otro, que desde el altar decía: '¡Ciertamente, Señor Dios Todopoderoso, tus juicios son verdaderos y justos!'."
*17.6: "Vi a la mujer ebria de la sangre de los santos y de la sangre de los mártires de Jesús. "
*18.5-6: "sus pecados han llegado hasta el cielo y Dios se ha acordado de sus maldades. Dadle a ella tal como ella os ha dado y pagadle el doble según sus obras."
*18.24: "En ella se halló la sangre de los profetas y de los santos y de todos los que han sido muertos en la tierra"
*19.2: "sus juicios son verdaderos y justos."
*20.12: "Y fueron juzgados los muertos por las cosas que estaban escritas en los libros, según sus obras."
,,Schreiner, 166-167, Osborne, 40.,,
1.17
2.14
3.13-19
6.7-12
6.30
9.36-37
9.41
10.39
13.11
A. MARKAN NARRATIVE OMISSIONS BY MATTHEW AND LUKE
1. TWO HEALINGS WITH THE USE OF SPITTLE
a. Mk. 7:31-35: The deaf and mute man in Decapolis is healed by fingers in his ears and
spit on his tongue
Spit made someone unclean so Matthew omits both healings. This material is in the Lukan great omission.
b. Mk. 8:22-26: Gradual healing of the blind man at Bethsaida after spitting on his eyes
Mark uses this parable allegorically and applies it to Peter and the reader who need the second touch of the cross in the following passage
2. Mk. 3:21: Jesus is OUT OF HIS MIND according to his family; this is offensive.
3. Mk. 14:51-52: YOUNG MAN FLEEING NAKED; AUTOBIOGRAPHICAL?
This is autobiographical and negative view of the disciples important to Mark
B. SAYINGS OF JESUS OMITTED BY MATTHEW AND LUKE
1. Mk. 2:27: The Sabbath was made for man, not man for the Sabbath (not
Christological as the next saying, “The Son of Man is Lord even of the Sabbath.”)
-for Matthew the Sabbath is important and no replacement theology
2. Mk. 3:26-29: Parable of the growing seed (not a call to discipleship and Matthew
replaces it with Parable of the Tares)
3. 9:49-50: Salt saying about fire and peace is incomprehensible
4. 12:29: First commandment is “Hear, O Israel: The Lord our God, the Lord is one”
is employed in a Jewish ceremony
This is replaced by the Lord's Prayer for daily devotional activity in Matthew and Luke
5. 13:33-37: Parable of the Doorkeeper: similar to parable of the talents (Mt.
25:13ff) and Parable of the waiting servants (Lk. 12:35-38)
PARABLES UNIQUE TO MARK
1. Seed Growing Secretly (Mk. 4:26-29) [#126]
Matthew seems to have replaced it with the Parable of Weeds (13:24-30) since he is interested in good works and does not want to imply that the farmers do nothing and still have a great harvest.
2. Salted with Fire (Mk. 9:49) and Salt Covenant (Mk. 9:50b) [#168]
This is related to Nero's persecution where the Christians will be like salted sacrifices but Jesus has made a salt covenant with them.
3. Doorkeeper (Mk. 13:34-36) [#294] (combination of Parables of Talents and Waiting Servants)
I. UNIQUE TO MARK: WHAT THE OTHER GOSPEL WRITERS DO NOT REPEAT
B. UNIQUE MARKAN EVENTS (of the 88 pericopes)
1. 3:21 Jesus is out of his mind according to his family
2. 6:31 The busyness of Jesus and his disciples and the subsequent call to retreat
3. 7:31-35 A deaf and mute man is healed through Jesus’ fingers in his ears and spit on
his tongue
4. 8:22-26 The gradual healing of a blind man at Bethsaida
5. 14:51-52 A young man flees naked, probably autobiographical
C. SAYINGS OF JESUS
1. 2:27 “The Sabbath was made for man, not man for the Sabbath”
2. 3:26-29 The parable of the growing seed
3. 6:31 “Come away to a lonely place and rest awhile”
4. 9:39 “No one who does a mighty work in my name will speak evil of me”
5. 9:49-50 The salt prophecy about fire and the salt exhortation about covenant peace
6. 12:29 The Jewish shema as the first commandment: “Hear, O Israel: The Lord our
God, the Lord is one”
7. 12:33-34 The scribe’s comment that love is more important than all sacrifices, and
Jesus’ response, “You are not far from the kingdom of God”
8. 13:33-37 The parable of the watching servants (but this is similar to the parable of the
talents in Mt. 25:13ff and the parable of the waiting servants in Lk. 12:35-38)
D. POSSIBLE EMBARRASSING STATEMENTS ABOUT JESUS
1. JESUS’ EMOTIONAL STATE
a. 1:41 Jesus’ compassion (Lk. 5:13 Hellenistic resistance to portraying emotions)
b. 3:5 anger and grief (vs. Lk. 6:10)
c. 10:14 Jesus is indignant (ajganaktevw) with his disciples because of their reaction to
children
d. 10:21 Jesus loved the rich young ruler
2. JESUS’ LIMITED POWER
a. Jesus healed many in Mk. 1:34; 3:10 vs. all in Mt. 8:16; 12:15; Lk. 4:40; 6:19
b. “Jesus could do no mighty work there” (Mk. 6:5) is changed to “did not do many
mighty works” in Mt. 13:58
c. Jesus comment “Why do you call me good? No one is good --- except God alone”
(10:18) is replaced by the less offensive “Why do you ask me about what is
good?” in Mt. 19:17
d. Jesus does not know the day and hour of the parousia (Mk. 13:32 is omitted in Lk.
21:33)
E. UNCOMPLIMENTARY PRESENTATION OF THE DISCIPLES
1. Mk. 4:13 They don’t understand the parables is omitted in Mt. 13:18; Lk. 8:11
2. Mk. 6:52; 8:17 Their hearts are hardened is omitted by Mt. 14:32-33; 16:9
3. Mk. 10:35 James and John’s request for precedence is attributed to their mother in
Mt. 20:20
F. ARAMAIC WORDS (careful writers of Greek avoided foreign words;
cf. Cadbury, Making of Luke-Acts, 123-6)
1. Boanerges (Sons of thunder) in Mk. 3:17
2. Talitha koum (little girl, get up) in Mk. 5:41
3. Corban (gift devoted to God) in Mk. 7:11
4. Ephphatha (Be opened) in Mk. 7:34
5. Hosanna at Mk. 11:9-10; Mt. 21:9; Jn. 12:13
6. Abba (father) in Mk. 14:36
7. Golgotha at Mk. 15:22; Mt. 27:33; Jn. 19:17
8. Eloi, Eloi, lama sabachthani (My God, my God, why have you forsaken me?) at Mk.
15:34; Mt. 27:46
G. REPETITIONS AND REDUNDANCIES (PERVASIVE DUALITY)
1. Mark contains 213 examples of redundancy or duplicate expressions (cf. Tuckett,
Revival of Greisbach Hypothesis, 16-21) whereas both Luke and Matthew include
them on only six occassions (Mk. 1:24,30; 12:21,32-33a; 14:35; 15:25b like 24a)
2. Mark’s pleonastic style can only be explained by the conflating of possible sources in
17 out of 213 cases
3. Mark employs compound verbs followed by the same preposition
(Cf. Neirynck, Duality in Mark, 75)
4. Double imperatives (1:3,15,25,44; 2:9,11; 4:39; 5:19,34,36; 6:31,38,50; 7:14; 8:15;
9:25; 10:14,21,49; 11:2; 13:21,33; 14:6,34,38,41,42,44; 15:30 v.l.,36; 16:7)
5. Double questions (1:24,27 v.l.; 2:7,8-9; 3:4; 4:13 v.l.,21,30,40; 6:2,3; 7:18-19;
8:17,18,19-20,36-37; 9:19; 11:28; 12:14,24,26; 13:4; 14:37,60 v.l.,63-64)
6. Double negatives (1:44; 2:2; 3:20,27; 5:3,37; 6:4,5,8; 7:12; 9:8; 11:2,14; 12:14,34;
13:32; 14:25,60,61; 15:4,5; 16:8)
7. oujk ... ajlla constructions that restate in positive terms a preceding negative (2:17;
6:52; 16:6-7 etc.)
8. Local and temporal redundancies (cf. Neirynck, Duality in Mark, 94-96)
9. Repetition of motifs (cf. Neirynck, Duality in Mark, 97-101)
H. AWKWARD GREEK EXPRESSIONS
1. In Mk. 2:4 pallet (kravbatton) is a slang expression like our English “pad” for bed
which Matthew (klivnh~) and Luke (klinidivwæ) correct in different ways
2. The change of the difficult expression tiv ou|to~ ou}tw~ lalei'* blafhmei' (Mk. 2:7) in
different ways by Mt. 9:3 and Lk. 5:23
3. Instead of the ambiguity of the subject in Mk. 2:15, “As he sat at table in his house,”
Lk. 5:29 has the clarification, “Levi arranged a great feast in his house.”
4. In Mk. 4:41 the singular verb “obeys” has a plural subject “the wind and the sea”
5. Mk. 10:20 employs the aorist middle (ejfulaxavmhn) instead of the active like Mt.
19:20; Lk. 18:21
6. Mk. 16:6 has two exhortations, one in the plural and one with the singular (i[de) as
well as the nominative instead of accusative case (the place)
I. DETAILS UNIQUE TO MARK
1. 1:13 In the desert Jesus is with the wild animals and angels attend him
2. 4:36 Other boats came along
3. 6:13 Jesus anointed the sick with oil
4. 6:23 Herod promises to give to Herodias’ daughter up to half the kingdom
5. 7:3-4 The traditions of the Pharisees
6. 9:20-26 The manifestation of the demon and the conversation with the father
7. 10:16 Jesus takes the children in his arms when he blesses them
8. 10:19 “Do not defraud” as one of the (ten) commandments
9. 10:46 The name of the blind beggar, Bartimaeus, son of Timaeus
10. 11:10 The crowd’s response, “Blessed is the coming kingdom of our father David”
at the triumphal entry
11. 11:21 Peter remarks that the fig tree has withered
12. 14:72 The cock crows twice
13. 15:21 Simon of Cyrene is the father of Alexander and Rufus
14. 15:25a It is the third hour (the other evangelists repeat hour designations at 15:33-
34)
15. 15:44 Pilate confirms with the centurion that Jesus is already dead
16. 16:3 The women question among themselves, “Who will roll away the stone?”
17. 16:8 The women do not tell the disciples about Jesus’ resurrection because they are
afraid
1. Gayo hizo lo correcto y no tiene por qué sentirse desanimado o decepcionado por lo que sucedió
@@.indent1 "Mucho me regocijé cuando vinieron los hermanos y dieron testimonio de tu verdad, de cómo andas en la verdad. No tengo yo mayor gozo que oir que mis hijos andan en la verdad. Amado, fielmente te conduces cuando prestas algún servicio a los hermanos, especialmente a los desconocidos" (3-5)@@
2. Dar hospitalidad a los ministros es colaborar con la verdad misma
@@.indent1 "Nosotros, pues, debemos acoger a tales personas, para que cooperemos con la verdad." (8)@@
3. Gayo es de Dios; por implicación, Diótrefes no ha visto a Dios
@@.indent1 "Amado, no imites lo malo, sino lo bueno. El que hace lo bueno es de Dios, pero el que hace lo malo no ha visto a Dios." (11)@@
*''Afirmaciones positivas acerca de los destinatarios''
**La iglesia ha sido elegida por Dios (1)
**El autor y todos los que conocen la verdad aman a los destinatarios (1-2)
**Gracia, misericordia y paz serán con los destinatarios (3)
**El autor está contento porque ha visto a algunos miembros de la iglesia andando en la verdad (4)
**Los destinatarios han trabajado duro, y serán recompensados por sus labores (8)
**Los miembros de otra iglesia los saludan (13)
*''Afirmaciones acerca de la verdad''
**La verdad vive en nosotros y estará con nosotros para siempre (2)
**El Padre nos manda a que andemos en la verdad (4)
*''Afirmaciones acerca del amor''
**El mandamiento de amarse unos a otros no es nuevo. Los destinatarios lo han oído desde el principio (5)
**El amor auténtico requiere la obediencia a los mandamientos de Dios (6)
**Amarse unos a otros es mandamiento de Dios (6)
*''Afirmaciones acerca de Jesucristo''
**Cristo vino en carne (7)
**Hay que permanecer en las doctrinas de Cristo para tener a Dios (9)
*''Críticas de los que no enseñan la encarnación de Cristo''
**Son engañadores y anticristos (7)
**Ayudarlos es colaborar con ellos y perder la recompensa de uno (8)
**No permanecen en la doctrina de Cristo, y no tienen a Dios (9)
**Sus obras son malas y los que los ayudan comparten en sus malas obras (11)
*''Comentario acerca del autor''
**El autor espera visitarlos (12)
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!¿Es Jesús el Hijo de Dios porque Dios lo engendró en su concepción y nacimiento?
*No. El nacimiento de Jesús no fue el inicio de su existencia. Existió desde el principio, según el Nuevo Testamento, tomó parte en la creación del universo, y es Dios (Juan 1.1-3, Juan 17.5, 2 Corintios 8.9, Gálatas. 4.4, Filipenses. 2.6-7, Colosenses 1, Hebreos 1.2,)
*Mateo y Lucas no hablan del nacimiento de Jesús como una encarnación de un ser preexistente. Eso aprendemos de los textos anteriormente mencionados
*Veremos el significado de la frase ‘Hijo de Dios’ más adelante.
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!¿Por qué se encarnó Jesús?
*Jesús se encarnó para poder representar a la humanidad. Él obedeció la Ley de Dios que nosotros violamos, y murió como nuestro representante por nuestros pecados.
*Véase el Catecismo de Heidelberg, preguntas 12-17: la justicia exige que un ser humano sin pecado muera por los pecados humanos, pero solo un ser divino podría soportar la ira divina en su humanidad y restaurarnos a la justicia y la vida.
*En Juan vemos que el Hijo vino para hacer la voluntad del Padre que le envió. A través del Evangelio de Juan, Jesús espera su “hora” de exaltación, que resulta ser su crucifixión
*Hebreos 2 nos dice que Jesucristo tuvo que encarnarse para ser perfeccionado por las aflicciones. Solo así llenaría los requisitos para ser nuestro sumo sacerdote. Él puede representarnos y ofrecer sacrificios por nosotros porque él compadece de nostros. Tiene compasión de nosotros porque ha sufrido y ha sido tentado como nosotros.
*Probablemente el Hijo de Dios nunca se hubiera encarnado si no habría sido por el pecado de la humanidad.
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!¿Por qué nació de una virgen, específicamente?
*Técnicamente el milagro es la concepción virginal, no el nacimiento virginal.
*Mateo y Lucas no explican por qué Jesús nació de una virgen. Es más probable que su interés en mencionar el evento fue apologético y no teológico
**Hay pistas en los Evangelios mismos de que los primeros Cristianos tuvieron que defender a Jesús contra la acusación de que Jesús fue un hijo ilegítimo, concebido fuera del matrimonio:
***Mc. 6.3:
****¿No es este el carpintero, hijo de María, hermano de Jacobo, de José, de Judas y de Simón? ¿No están también aquí con nosotros sus hermanas?
****No dijeron “hijo de José”. Puede ser evidencia que la gente no creía que Jesús fue el hijo físico de José.
***Juan 8.41:
****Entonces le dijeron: “¡Nosotros no hemos nacido de fornicación! ¡Un padre tenemos: Dios!”
****La implicación puede ser que ellos lo consideraban a él un hijo de fornicación, en contraste con ellos.
***Ambas genealogías incluyen frases que indican que sus autores sabían que José no era el padre de Jesús
****Mt. 1.16: Jacob engendró a José, marido de María, de la cual nació Jesús, llamado el Cristo.
****Lc. 3.23: Jesús, al comenzar su ministerio, era como de treinta años, hijo, según se creía, de José hijo de Elí.
***V.t. Juan 1:13 y 6:41–42
***Las dudas al respecto en las genealogías (véase abajo)
**Este hecho demuestra que la concepción virginal de Jesús no fue algo inventado por los apóstoles para apoyar la divinidad de Jesús: ¿Por qué invitar la acusación de que Jesús fue ilegítimo, solo para apoyar una doctrina de la preexistencia y encarnación de Jesús? Es mejor asumir que la doctrina se basa en el testimonio de José y María
*La reflexión teológica subsecuente entendió la concepción virginal como una buena explicación de cómo Jesús podría tener una naturaleza humana sin tener el pecado original
*Esta doctrina también demuestra que Jesús fue completamente humano y participó de toda fase de la vida humana, desde su concepción hasta su muerte
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!¿Cómo entendemos el uso de Isaías 7.14 en Mateo 1.23?
*Isaías usa una palabra que se refiere a una mujer jóven, no necesariamente una virgen. Hubo un cumplimiento en el día de Isaías mismo. La esposa de Isaías dio a luz a un hijo, y el tiempo de su desarrollo marcaba fechas límites en que Dios iba a actuar en la vida de las naciones.
*Mateo sigue la traducción al LXX ‘partenos’ (virgen) en su cita. Dice que la concepción virginal ‘cumple’ la profecía Isaías.
*Sin embargo no debemos concluir que Isaías profetizó la concepción virginal de Jesús, y así fue cumplida la profecía. Debemos mejor concluir que Mateo vio un paralelo notable entre la profecía de Isaías y el nacimiento de Jesús, y quiere llamar nuestra atención a este paralelo.
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!¿Cuál fue el milagro de la concepción virginal?
*Según Millard Erickson, hubo dos milagros:
**Dios proveyó milagrosamente el componente genético normalmente contribuido por el esposo
**Dios añadió el lado divino de Jesús
*Además, Dios no permitió la transmisión de la naturaleza pecaminosa a Jesús
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!¿A qué se refiere la frase ‘la concepción inmaculada?
*No se refiere a la concepción virginal de Jesús
*Se refiere a la doctrina Católica Romana de que María fue concebida sin pecado
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!¿Cómo demuestran estas narrativas la humildad de Jesús?
*No nació en un palacio, ni siquiera en su propia casa, sino entre animales
*Nació de una pareja jóven sin recursos
*Su nacimiento no fue anunciado en la prensa del mundo. Nadie sabe, las personas importantes del mundo no están. Su nacimento fue anunciado a humildes pastores
**Los pastores, por su trabajo, tenía contacto con animales y sus eses, y hubieron sido inmundos. Eran personas de los márgenes de la sociedad por las cuales la llegada de Jesús fue buenas nuevas.
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!¿Cuáles son los aspectos del nacimiento de Jesús donde la tradición de la iglesia o el conocimiento popular se equivoca?
*La idea que Jesús nació en el año cero.
*La idea que Jesús nació el 24 o 25 de diciembre
*La idea que no hubo lugar para la familia sagrada y tuvieron que ir a un establo
*La idea que María dio a luz inmediatamente al llegar, la misma noche que llegaron a Belén
*La idea que los magos llegaron la noche de su nacimiento (más en los Estados Unidos e Inglaterra)
*La idea que los tres reyes magos eran tres, eran reyes, eran magos, y sabemos sus nombres
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!¿En qué año nació Jesús?
*En 525 D.C., un monje Dionisio fue ordenado por el Papa Gregorio a que preparara un calendario basado en el nacimiento de Cristo. Pero Dionisio se equivocó, porque los Evangelios dicen que Jesús nació durante el reino de Herodes Grande, que murió entre 4 y 1 A.C.
*Hay ''cuatro factores'' que nos pueden ayudar a fijar el año del nacimiento de Jesús:
**''La fecha de la muerte de Herodes''
***Josefo nos dice que Herodes fue proclamado rey en 40ac, y reinó 37 años.
***Josefo nos dice que Herodes murió después de un eclipse de la luna y antes de la Pascua. Entonces podemos fijar su muerte entre Marzo y Abril de 4 A.C.
***Así que Jesús nació antes de Marzo de 4 A.C.
**''La fecha del censo de Cirenio (Lc. 2.1-2)''
***Objeciones:
****No hay otra evidencia de un censo de todo el imperio durante el reino de Agosto
****Cirenio fue enviado por Cesar a ser gobernador en 6 D.C. (no 6 A.C.) y realizó un censo en ese tiempo.
****Un censo romano no requería viajar a su ciudad natal para registrarse
***Respuestas:
****Probablemente fue un censo al estilo de los Judíos
****En Hc 5.37 Lucas menciona un resultado del censo posterior de 6 D.C. No es probable que confundió los dos eventos.
****Es mejor interpretar el edicto de Cesar así: que habían censos en partes del imperio, pero ahora Cesar quería que eso se extendiera al resto del imperio. Entonces no fue un nuevo censo a nivel de todo el imperio, sino un censo en Palestina y tal vez en otros lugares.
****Lucas habla del ‘primer’ censo o el ‘censo anterior’. Puede ser que se refiere a un censo por Cirenio antes del censo más conocido de 6 D.C. Puede ser que Cirenio tuvo algo que ver con ese censo.
**''Las fechas de Juan el bautizador (Lc 3.1)''
***El comienzo del ministerio de Juan fue en el XV año de Tiberio (aprox 27-29 D. C.).
***Lc 3.23 dice que Jesús tenía alrededor de 30 años cuando Juan empezó su ministerio
**''La fecha de fenómenos astronómicos'' que podrían ser lo que los magos vieron
***Los chinos reportan una supernova para el año 5/4 A.C., pero no es claro que la estrella mencionada en el Evangelio fue un fenómeno astronómico. Según la descripción del Evangelista, parece haber movido sobre tierra seguido por los magos.
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!¿En que fecha del año nació Jesús?
*La respuesta más concisa es que no sabemos cuando nació Jesús.
*Hay diferentes teorías acerca del origen de 25 de diciembre como la fecha para el nacimiento de Jesús:
**La festival pagana de Saturnalia se celebraba entre el 17 y 23 de diciembre. Después, en el tiempo de Marcos Aurielio, Saturnalia fue absorbida en la celebración de Sol Invictus, una celebración romana del solticio de invierno. Muchos creen que la iglesia intentó bautizar estas fechas, ofreciendo una alternativa, una celebración cristiana. Se dice que la costumbre de dar regalos en Navidad viene de estas fiestas paganas
**Otros dicen que la fecha es el resultado de calcular el nacimiento de Cristo usando el concepto judío de “edad integral” – la idea que los profetas murieron en la misma fecha que nacieron o fueron concebidos.
***La iglesia occidental calculó que la fecha de la muerte de Cristo fue el 25 de marzo, y la iglesia oriental la calculó para el 6 de abril
***Llegaron a la conclusión que fue concebido el 25 de marzo o el 6 de abril también
****Hasta la fecha el 25 de marzo es la Fiesta de la anunciación
***Cuando añadimos nueve meses a estas fechas, llegamos al 25 de diciembre y el 6 de enero.
****En la iglesia oriental, la celebración del 6 de enero es mucho más grande que la celebración de Navidad.
****La iglesia occidental adoptó el 6 de enero para Epifanía
**Otros mencionan un escritor Sexto Julio Africano (220 D.C.) que creyó que la creación del universo fue el 25 de marzo, y por eso concluyó que Cristo fue concebido en la misma fecha, porque era el inicio de la nueva creación
**La objeción de algunos al 25 de diciembre es que Lucas presenta los pastores con sus animales afuera en la noche, y normalmente en Palestina los animales están afuera entre marzo y noviembre. Sin embargo en la literatura tenemos la mención que animales destinados para el templo se quedaban en los campos cerca de Belén durante los meses del invierno. Así que la fecha tradicional no es una imposibilidad.
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!¿Dónde nació Jesús?
*Mateo y Lucas nos dicen que Jesús nació en Belén, la ciudad de David, porque como José era descendiente de David, tenía que reportarse en Belén para el censo.
*Lucas 2.6-7 dice que mientras estaban en Belén, el tiempo llegó para dar a luz. No debemos imaginar que llegaron a Belén en la noche, que en ese momento María empezó a tener contracciones, y que no nadie quiso recibirlos a una pareja esperando a un niño.
*Por razones del censo, la ciudad estaba llena.
**La narrativa da la impresión que la sagrada familia estuvo afuera en un establo o granja esa noche, porque no había lugar en la posada o mesón, y porque María pone al niño en un pesebre.
**La impresión es falsa, por dos razones
***La palabra καταλύμα para mesón también significa ‘cuarto para huéspedes’
****Belén no era grande, y no estaba ubicada en una carretera principal. No era probable que tenía un mesón
****En Lucas 22.11 encontramos la palabra καταλύμα, y en ese versículo significa cuarto de huéspedes
****Cuando Lucas quiere hablar de un mesón en 10.34, usa otra palabra griega
***Los pesebres se encontraban dentro de las casas, no afuera en un establo
****Las casas tenían un patio en medio donde guardaban los animales
****Las familias dormían en un nivel más elevado
**Así que es más probable que se quedaron con parientes en una casa, pero como no hubo lugar en el cuarto para huéspedes, se quedaron en el patio en medio de la casa, donde la familia guardaba sus animales
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!¿Qué sabemos de los reyes magos?
*No eran magos. Eran μάγοι. Eran astrólogos de Babilonia que leyeron las estrellas y llegaron a la conclusión que Israel iba a recibir un nuevo rey
*No eran tres de ellos. Trajeron tres regalos. Hubiera sido peligroso para tres personas cruzar el desierto sobre carreteras llenas de ladrones
*No sabemos sus nombres. Los nombres tradicionales de Melchor, Gaspar y Baltasar vienen de documentos del segundo siglo
*No estaban presentes en la Nochebuena. Llegaron dos años después del nacimiento de Jesús, cuando Jesús y sus padres ya vivían en una casa (Mt. 2.11)
*La narrativa enfatiza el contraste entre los magos y el rey Herodes:
**Reyes Gentiles (supuestamente “ignorantes paganos”) reconocen a Jesús como rey, pero el rey Judío, quien debe saber, no sabe nada y tiene que preguntar a sus consejeros
**Los magos buscan a Jesús para adorarlo, y Herodes lo busca para matarlo
*También enfatiza un contraste entre el rey Herodes y el niño Jesús
**Jesús es vulnerable pero Dios lo protege;
**Herodes es poderoso pero no puede proteger su reino de un bebé
*Tradicionalmente, se cree que los regalos de los magos financieron la huida a Egipto
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!¿Qué enfatizan Mateo y Lucas en sus relatos del nacimiento de Jesús?
''Mateo''
*Mateo enfatiza el papel de José (María no habla), mientras Lucas enfatiza a María y Elizabet (un tema importante para Lucas es el tema de las mujeres)
**Ambos se presentan como Judíos pobres y piadosos que cumplen con los mandatos divinos y angélicos
*La narrativa de Mateo se concentra en la revelación divina
**Sueños y visiones, ángeles
**Una estrella que anuncia y guia
**El cumplimiento de las Escrituras
''Lucas''
*La narrativa de Lucas enfatiza el Espíritu Santo
**1.15, 1.35, 1.41, 1.67, 2.25-27
**Hay paralelos con Hechos 2
*En Lucas, hay un contraste entre Zacarías y María
**Zacarías y María preguntan ¿Cómo será eso?
***Zacarías preguntó porque dudaba
***María simplemente pidió detalles, pero hace su pregunta con fe.
*Lucas enfatiza canciones – el canto de los ángeles, el Magnificat de María, el Benedictus de Zacarías, y el Nunc Dimittus de Simeón
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!¿Cuál es el significado de la inclusión de las genealogías de Jesús en Mateo y Lucas?
*La genealogía de Mateo era para mostrar el derecho de Jesús de ser el Mesías, porque es descendiente de David
*Mateo también incluye cinco mujeres en su genealogía. Todas ellas excepto María eran Gentiles. Y todas ellas se asociaban con un pecado sexual, o culpables o acusadas de ello
*La genealogía de Lucas no es parte de la narrativa de la niñez de Jesús. Aparece en conexión con su bautismo y tentación. Jesús es un nuevo hijo de Dios, un nuevo Adán que no cederá a la tentación como hizo el primer Adán.
*Ambas genealogías presentan problemas cronológicos. Véase [[Las genealogías de Mateo y Lucas, y el problema de las discrepancias y omisiones]], [[Las generaciones de la genealogía de Mateo]], y [[Las mujeres en la genealogía de Mateo]]
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!¿Dónde se encuentra la imagen de un nuevo nacimiento en los Evangelios?
*Solamente se encuentra en el Evangelio de Juan (1.13, cap. 3)
*El nombre formal en la doctrina sistemática es regeneración, y encontramos esta doctrina en otras partes del NT. Por ejemplo:
**“Nacido de Dios” en 1 Jn 2.29; 3.9, 4.7; 5.1, 5.4, 5.
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!¿Qué quiere decir Jesús con el concepto del nuevo nacimiento?
*Jesús con esta idea nos dice que tenemos que ser transformados por Dios en nuevas personas. No se trata de una transformación moral que nosotros podemos producir por el esfuerzo humano. Se trata de una verdadera transformación a nuestro ser, hecha por Dios mismo en nosotros. Recibimos una nueva vida, impartida por el Espíritu Santo.
**Pablo describe el mismo proceso en términos de morir y volver a vivir: morir y resucitar con Cristo.
***Juan también usa estos términos de pasar de la muerte a la vida, en 5.21, 5.24, 6.63 (v.t. Lc 15.24 – el hijo pródigo había muerto pero ahora vive)
**Esta vida abundante que empezamos ahora (Jn 10.10), pero también es una vida //eterna// (una frase que ocurre aquí en Juan 3.15-16, pero también en 3.36, 4.14, 4.36, 5.24, 5.39, 6.27, 6.40, 6.47, 6.54, 6.68, 10.28, 12.25, 12.50, 17.2, 17.3)
**Los Arminianos dicen que esta regeneración ocurre como consecuencia de nuestra fe y arrepentimiento, nuestra conversión.
***Según ellos, si nos arrepentimos y creemos, el Espíritu entra a nuestras vidas.
***Sin embargo, ellos hablan de una obra anterior del Espíritu en las personas antes de su conversión, dándoles la habilidad de creer. Pero al final, la decisión de creer está en manos de las personas
**Los Calvinistas decimos que nuestra fe y arrepentimiento más bien son productos del cambio interno que el Espíritu ha hecho en nosotros.
***Según nosotros, el Espíritu ha entrado a nuestras vidas, y nos ha regenerado, y es únicamente por eso que llegamos a arrepentirnos y creer.
***Sin embargo reconocemos
****que tenemos la responsabilidad de creer y arrepentirnos,
****que por eso muchos versículos hablan de la necesidad de fe como requisito (incluso Jn 3.15, 3.16)
****y que //por fuera// parece que la decisión de la persona es el primer paso
**Al final, la doctrina Calvinista es preferible porque pone más énfasis en la iniciativa y gracia de Dios, sin negar la responsabilidad de cada persona de creer en Cristo.
*Jesús en Juan 3.3, 3.5, 3.6 dice que este cambio es necesario para que podamos entrar al reino de Dios
**Es similar a lo que dice en Mt 18.3, cuando dice que tenemos que hacernos como niños para poder entrar al reino de Dios
**Solamente las personas transformadas y capacitadas por Dios son capaces de entrar a la vida del siglo venidero. Cristo trae vino nuevo, y solo se puede poner vino nuevo en odres nuevos (Mc 2.21-22)
**Las personas que rechazan a Cristo quedan en un plano meramente físico, mundano y pecaminoso y perecerán con este siglo pasajero
**Textos en otras partes del NT aclaran que el arrepentimiento es una renuncia de nuestra participación en la raza humana pecaminosa, la humanidad bajo la condenación de la ley, bajo Adán. Esta humanidad es llamada “el viejo hombre”, “el mundo”, y “la carne”. En el nuevo nacimiento cambiamos de ciudadania, somos crucificados al mundo, y llegamos a formar parte de una nueva creación. Somos nuevas criaturas en Cristo el nuevo Adán, y ya no estamos bajo la condenación de la ley.
*Aunque se trata en primer lugar de una transformación de nuestro ser, también hay un aspecto moral que resulta de este cambio interno: Cristo nos llama a un nuevo estilo de vida, a un cambio drástico en nuestra manera de vivir. A los que Dios ha hecho nuevas personas tienen que vivir como nuevas personas.
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!¿Debemos traducir ἄνωθεν en Juan 3.3 como “nuevamente” o como “desde arriba”?
*¿“El que no nace de nuevo no puede ver el reino de Dios” o “el que no nace de arriba no puede ver el reino de Dios”?
*Ambas son traducciones válidas de la palabra.
**Por ejemplo, se traduce la misma palabra como “desde arriba” en Jn 3.31, 19.11 y 19.23
*Si la tradujéramos “desde arriba”, la palabra enfatizaría el origen divino del nacimiento
*Sin embargo el comentario de Nicodemo es que uno no puede volver al vientre de su madre para nacer una segunda vez (3.4). Este hecho nos da a entender que la mejor traducción es “nuevamente”.
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!¿Qué quiere decir que el nuevo nacimiento es “de agua y del Espíritu” (Juan 3.5)?
*Todos reconocen que ''Espíritu'' se refiere al Espíritu Santo
**Es un nacimiento espiritual, en contraste con el nacimiento físico que ocurre al inicio de la vida de uno
**Dios es espíritu (Jn 4.23), y nosotros llegamos a ser hijos de Dios, y somos espirituales como él
**El Espíritu Santo es quien lo realiza
**Es un proceso similar al de Génesis 2.7 (v.t. Gen 6.3, Job 34.14-15, Ecl. 12.7)
*Donde hay diferencia de opinión es en cuanto a la referencia al ''agua''
**Algunos dicen que “agua” se refiere al bautismo – la necesidad de Nicodemo de arrepentirse y ser bautizado
***Pero otros responden que el nuevo nacimiento se trata de una obra divina, no de un rito externo
**Otros dicen que “agua” se refiere al nacimiento natural (o el agua que rompe antes de un parto, o el agua como una forma rabínica para referirse al semen)
***Según esta teoría, Jesús dice que hay que tener dos nacimientos, uno natural y otro espiritual
***Esta interpretación no tiene mucho apoyo, porque no hay muchas referencias al agua en estos sentidos en el mundo antiguo
***Además, 3.6 usa ‘carne’ para el nacimiento natural. El contraste es entre carne y Espíritu, no agua y Espíritu.
**Otros dicen que la frase “agua y espíritu” se refiere a la obra purificadora del Espíritu de Dios. Esta interpretación es preferible, por varias razones
***En el AT, tanto agua como espíritu son símbolos de la renovación y nueva vida que Dios da (Is 55:2–3; Jer 2:13; 17:13; Ezeq 37:1–14; 47:9; Zac 14:8)
***En algunos textos las dos ideas aparecen juntas (Ezeq 36:25–26, Is 32:15–17; 44:3–5)
***Jn 7:37–39 nos dice que cuando él dice agua, quiere decir “Espíritu”.
***La construcción gramatical de la frase en Juan 3 sugiere que debemos entender agua y espíritu como sinónimos expresando la misma idea.
-----
El Nuevo Testamento (NT) es una colección de 27 documentos que nosotros Cristianos consideramos inspirados por Dios. Podemos dividir los libros del NT en seis secciones:
*[[Los Evangelios]] son cuatro biografías de Jesús de Nazaret.
*[[Hechos]] es una narrativa del inicio del movimiento cristiano en el primer siglo y su extensión al mundo romano.
*[[Las epístolas de Pablo]] son trece cartas escritas por el apóstol Pablo, un Judío que Jesucristo llamó a proclamar el mensaje de Jesucristo a los Gentiles.
*[[Las cartas generales]] (o universales) son siete cartas escritas por varios otros apostoles.
*[[Apocalipsis]] es una visión profética que Jesucristo dio a un hombre llamado Juan para animar a las iglesias de Asia Menor.
Para aprender datos acerca del NT, y sobre el trasfondo histórico de estos documentos, consulta [[Nuevo Testamento (intro)]].
Apocalipsis 18 tiene un número extraordinario de ocurrencias del número tres:
*Apocalipsis 18 es parte de 17.1-19.10, que tiene tres secciones: cap. 17, cap. 18, y 19.1-10.
*Apocalipsis 18 tiene tres secciones distintas: 18.1-3, 18.4-20, y 18.21-24.
*18.4-20 tiene la reacción de tres grupos a la caída de Babilonia: los reyes, los negociantes y los marineros
*18.21-24 tiene tres secciones: la acción simbólica (21a), la afirmación (21b-23a), y la acusación (23b-24).
*Según 18.2, Babilonia se ha convertido en tres cosas.
*En 18.3 hay tres afirmaciones paralelas.
*En 18.8 encontramos una lista de tres: muerte, llanto y hambre.
*En 18.16 encontramos dos listas de tres:
**Vestida de lino fino, púrpura y escarlata
**Adornada de oro, piedras preciosas y perlas
*La acusación en 18.23-24 tiene tres aspectos:
**Sus mercaderes se creían los grandes de la tierra
**Sus hechicerías engañaban al mundo
**Fue culpable de la muerte de los profetas, santos y todos los muertos.
*La lista de las víctimas de Babilonia en 18.24 es una lista de tres: los profetas, los santos, y todos los que han sido muertos en la tierra.
''El número tres'' resulta significativo para el Evangelio de Marcos:
*Tres voces declarando que Jesús el el Hijo de Dios (1.11, 9.7, 15.39)
*Tres parábolas con semillas en 4.1-34
*Tres escenas con barcos (4.35-41, 6.45-52, 8.14-21)
*Tres predicciones de la pasión de Jesús en el centro del Evangelio (8.31, 9.31, 10.33-34)
*Tres acciones proféticas en Jerusalén: la entrada triunfal (11.1-11), la "purificación" del templo (11.12-19), y la maldición de la higuera (11.20-26)
*Tres instrucciones de estar alertos y velar (13.33-37)
*Tres discípulos íntimos (Pedro, Jacobo y Juan, 14.33)
*Tres veces que los discípulos duermen (14.37, 40, 41)
*Tres veces Pedro niega a Jesús (14.66-72)
*Tres preguntas de Pilato a la multitud (15.9, 12, 14)
*Tres veces que se burlan de Jesús (15.29-30, 15.31-32a, 15.35b)
*Tres veces se anuncia la hora de la crucifixión y la muerte de Jesús (15.25, 33, 34)
*Tres mujeres (María Magdalena, María la madre de Jacobo el menor y de José, y Salomé, en 15.40, 16.1)
|yellowaltrows|k
|width:15em;Escrita durante o inmediatamente después del primer viaje misionero de Pablo|Gálatas|
|Escritas durante el segundo viaje misionero de Pablo|1 Tesalonicenses<br>2 Tesalonicenses|
|Escritas durante el tercer viaje misionero de Pablo|1 Corintios<br>2 Corintios<br>Romanos|
|Escritas durante el encarcelamiento de Pablo en Roma|Efesios<br>Colosenses y Filemón<br>Filipenses|
|Escritas después de los acontecimientos en Hechos|1 Timoteo<br>Tito2<br>Timoteo|
Muchos comentaristas favorecen la idea que 2 Tesalonicenses fue escrito antes de 1 Tesalonicenses. Lo que sigue es una lista de sus argumentos.
*Pablo firma 2 Tesalonicenses con su propia letra. Esto tiene sentido si es la primera carta, pero menos sentido si ya es la segunda carta.
*Las tribulaciones son fuertes en 2 Tesalonicenses, y se han calmado en 1 Tesalonicenses.
*La vida desordenada de algunos en la iglesia parece ser un nuevo y sorprendente asunto en 2 Tesalonicenses 3, pero parece un tema ya conocido en 1 Tesalonicenses 4.11-12.
*Si 2 Tesalonicenses fue primero, entonces el comentario que ellos no necesitan ser instruidos acerca de tiempos y fechas tiene más sentido.
*En 1 Tesalonicenses 3.2 Pablo dice que envió a Timoteo para animarlos. Si es así, seguramente les envió una carta, y 2 Tesalonicenses podría ser esa carta.
Pero se puede hacer varios argumentos en contra de esta idea:
*Los tres asuntos principales de 2 Tesalonicenses se mencionan en 1 Tesalonicenses, pero parecen más urgentes en la segunda carta. Parece que las cosas se empeoraron, provocando la necesidad de una segunda carta.
*2 Tesalonicenses 2.15, 3.17 implican una carta anterior, y esta carta podría ser 1 Tesalonicenses.
*El tono de 1 Tesalonicenses es naturalmente más caluroso, porque recién se habían separado y Timoteo acaba de traer buenas noticias de acerca de ellos, pero el tono de 2 Tesalonicenses es frío porque la situación se ha empeorado. Invirtiendo el orden de las cartas no explica bien el tono de las cartas.
*El argumento que la firma de Pablo en 2 Tesalonicenses 3.17 tiene más sentido en una primera carta es débil: ninguna de las demás cartas de Pablo tienen un comentario similar, pero la mayoría de ellas son primeras cartas a sus respectivos destinatarios.
*La extensa descripción de la visita original de Pablo en 1 Tesalonicenses 1.4-2.12 tiene más sentido si 1 Tesalonicenses fue la primera carta.
,,Fuentes: D. A. Carson, Douglas J. Moo, Leon Morris, An Introduction to the New Testament. (Grand Rapids: Zondervan, 1992), 350-1; Michael W. Holmes, //The NIV Application Commentary: 1 & 2 Thessalonians.// (Grand Rapids: Zondervan, 1998), 28.,,
''1. Según Hendriken, hay siete secciones paralelas:''
*''Caps. 1-3'' Las siete iglesias representan condiciones que son constantemente repetidas en la vida de la iglesia. El gran juicio en 1.7.
*''Caps. 4-7'' Comienza con la crucifixión (el Cordero como inmolado) y termina con el gran juicio (6.16-17) y la vida eterna (7.16-17)
*''Caps. 8-11'' También termina con una referencia al juicio final (11.15, 18)
*''Caps. 12-14'' Cubren el período desde la encarnación (12.5) hasta la segunda venida (14.14, 16)
*''Caps. 15-16'' Encuentra una referencia al juicio en 16.20
*''Caps. 17-19'' El juicio ocurre en 19.11ff.
*''Caps. 20-22'' La derrota inicial de Satanás en 20.2, 3 es paralelo a 12.9
''2. Hendriksen incluye varios argumentos a favor de paralelismo entre estas secciones:''
*Dos de las secciones duran el mismo período de tiempo
**42 meses y 1260 días en 11.2-3
**1260 días y 3 ½ años en 12.6, 14
*Hay paralelos entre las trompetas y las copas:
**La primera trompeta y la primera copa afectan a la tierra
**La segunda trompeta y la segunda copa afectan al mar
**La tercera trompeta y la tercera copa afectan a los ríos
**La cuarta trompeta y la cuarta copa afectan al cielo y en particular, al sol
**Las quintas se refieren al abismo / el trono de la bestia
**Las sextas al Eufrates
**Las séptimas a la segunda venida en juicio.
*Capítulos 15-16 terminan con una referencia a una batalla, y capítulos 17-19 y capítulos 20-22 hacen lo mismo. Hendriksen dice que estas son la misma batalla, y provee 16.14, 20.8 como evidencia.
*Capítulos 2 y 7 de Daniel muestran el mismo tipo de paralelos.
''3. Hendriksen también declara que estas siete secciones deben ser divididas en dos grupos,'' capítiulos 1-8, el conflicto en la tierra, y capítulos 12-22, el trasfondo espiritual del conflicto.
''4. El paralelismo de las secciones es climáctico, según Henriksen:''
*Caps. 1-3 solo tienen una mención del juicio final, 1.7
*En caps. 4-7 el juicio se introduce formalmente (6.12ff), pero no hay una descripción.
*En caps. 8-11, solo una referencia en 11.15ff.
*En caps. 12-14 tenemos una descripción, 14.14ff, simbolizado por una cosecha.
*En caps. 15-16 tenemos otra descripción simbólica, como copas.
*En caps. 17-19 el énfasis en el juicio final es aun mayor.
*En caps. 20-22 deja el simbolismo y describe el juicio directamente.
,,Fuente: William Hendriksen, More Than Conquerors. (Grand Rapids: Baker, 1986), páginas 16-23, 34-36.,,
*Los que pecan están en oscuridad (cap. 1)
*Los que niegan su pecado están engañados y hacen de Dios un mentiroso (1.8, 10)
*Los que confiesan sus pecados pueden ser perdonados (1.9, cf. 2.1)
*El pecado es infracción de la ley (3.4). Toda injusticia es pecado (5.17)
*Los que están en Cristo no siguen pecando (3.6, 9)
*Hay una distinción entre pecados que “son de muerte” y los que no (5.16-18)
*¿Hay una contradicción entre 1.8, 10, 2.1 y 3.4-10?
*[[El pecado de Adán y Eva]]
*[[Los ciclos viciosos de los Jueces]]
Se puede resumir los pecados que los profetas denunciaban con tres sustantivos que empiezan con la letra "i":
*La idolatría
*La inmoralidad
*La injusticia
*Judas hace un contraste agudo entre los santos y los impíos
*Judas hace una larga lista de los pecados de los hombres impíos que se han metido a la iglesia de sus lectores.
*Judas compara sus pecados con los de la antiguedad, y dice que sus contemporáneos sufrirán el mismo castigo que los pecadores antiguos sufrieron
*La palabra general que Judas usa es la impiedad, pero menciona los pecados de desobedecer la autoridad, de cometer pecados sexuales, de no creer, de blasfemar a ángeles, de quejarse y criticar, de adular a otros para sacar una ganancia personal, y de causar divisiones.
*Por la gracia podemos decir “no” a las pasiones pecaminosas (2.11-12)
*Cristo entregó su vida para rescatarnos de la iniquidad (2.14)
*En 3.3 Pablo describe la vida de los Cretenses antes de convertirse
*La tentación, codicia, avaricia y ambición: 1.2-8, 12-18, (2.1-9), 3.14, 3.16, 4.1, 4.7, 5.1-6, 5.20
*El pecado es producido por el deseo, produce la muerte: 1.15
*Violación de la ley: 2.9
*Afecta las palabras: 3.2-8
*Definición: saber lo que es bueno y no hacerlo: 4.17
*El perdón: 5.14-20. ¿Conectado con la enfermedad?
*“El mundo”: 1.27, 3.15, 4.4
*La pureza y la contaminación: 1.21, 1.27, 3.6, 3.17, 4.8
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!¿Qué dicen los Evangelios acerca del perdón de los pecados?
*Aunque no usa el lenguaje de perdón, la parábola del hijo pródigo tiene un retrato de Dios como un padre que perdona (Lc 15.20-21)
*Jesús también reserva para si mismo el derecho de perdonar, y sus enemigos correctamente llegan a la conclusión de que él toma para si mismo un derecho que pertenece solamente a Dios (Mc 2.7, Lc 5:21)
*Jesús envía a sus discípulos con el mensaje de “arrepentimiento y perdón” (Lc 24:47)
*Jesús confiere a su pueblo el poder para perdonar y para retener el perdón (Mt 16.19, 18.18, Jn 20.23)
*Para ser personas e iglesias perdonadas por Dios, tenemos que perdonar a otros (Mt 6.15, Lc 6.37, Lc 7.47)
*El perdón se basa en la muerte de Cristo, según los Evangelios (Lk 22:20, Mt 14:24, Mt 26:28)
*En los Evangelios hay una conexión entre el perdón y los sacramentos
**El bautismo: Mc 1:4; Lc 3:3
**La santa cena: Mt. 26.28
*Varias veces los Evangelios usan el lenguaje de deudas para hablar del perdón (Mt 6:12, 18:23–35, Lc 7:41–43)
*La blasfemia contra el Espíritu Santo no será perdonada jamás (Mc 3:28–29)
*(Según el Diccionario de Jesús y los Evangelios, podemos definir el perdón como “quitar las barreras a la reconciliación”)
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|1.77|Darás a conocer a su pueblo la salvación mediante el perdón de sus pecados|
|3.3|Juan recorría toda la región del Jordán predicando el bautismo de arrepentimiento para el perdón de pecados.|
|24.47|...y en su nombre se predicarán el arrepentimiento y el perdón de pecados a todas las naciones, comenzando por Jerusalén.|
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|1.14-17||
|1.46-55||
|2.9-14||
|2.30-32||
|2.34-35||
|13.31-35||
Además, la palabra //dei// (“es necesario”) aparece en ~Lucas-Hechos 40 de las 101 veces en el NT. Especialmente notable en Lucas 24.
"Juzgar a las personas no define quienes son. Define quién eres." - ,,Encontrado en muchas páginas del Internet.,,
En algunos momentos el Evangelio de Juan usa el presente histórico. El presente histórico es el uso del tiempo presente dentro de una narrativa que relata lo que sucedió en el pasado. Esta técnica se usa para que la historia parezca suceder en el momento de contarlo.
Por ejemplo, en el griego Juan 1.29 no dice, "Juan vio que Jesús venía", sino "Juan ve que Jesús viene." Kostenberger apunta los siguientes versículos como presentes históricos en Juan: 1.29, 1.40, 1.42, 1.43, 1.44, 5.14, 9.13, 11.29, 13.28, 19.9, 20.6, 20.12, 20.14, 20.19, 20.26, 21.9.
,,Fuente: Andreas J. Kostenberger, A Theology of John's Gospel and Letters. (Grand Rapids: Zondervan, 2009), 134,,
En el griego, Marcos usa frecuentemente el presente histórico: decir “Jesús viene” en vez de “Jesús vino”, por ejemplo, en Marcos 6.1. El presente histórico no es buen estilo formal, pero la conversación se usa mucho para hacer que la historia sea más viva para el oidor. Muchas veces las Biblias en español, inglés, etc, limpian el estilo de Marcos y ponen el tiempo pasado donde Marcos usó el presente.
//Fuentes: D. A. Carson, et al, Introduction to the New Testament (Grand Rapids: Zondervan, 1992), 26-38; Notas de la clase de Evangelios, Dr. Dean Deppe, Calvin Theological Seminary, 2002.//
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!¿Cuál es el “Problema Sinóptico”?
*El problema es de explicar la similitud entre los tres Evangelios “sinópticos”, Mateo, Marcos y Lucas. (“Sinóptico” quiere decir “ver juntos”. Estos tres Evangelios son muy similares, en contraste con el Evangelio de Juan, que es muy distinto). Hay diferencias entre estos Evangelios, pero las coincidencias son más notables.
*Es evidente que hay dependencia verbal entre los Evangelios, o dependencia de una obra que no tenemos.
-----
!¿Qué creía la iglesia antigua acerca de este fenómeno?
*La tradición de Eusebio es que Mateo escribió su Evangelio primero.
*La opinión tradicional de la iglesia antes del siglo XVIII era que los Evangelistas escribieron sus Evangelios independientemente.
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!¿Cuáles son las cuatro opciones para resolver el problema sinóptico?
Hoy en día hay cuatro opciones:
*Todos los tres Evangelistas escribieron independientemente, pero dependieron de un Evangelio común.
*Todos escribieron independientemente, pero dependieron de fuentes orales relativamente fijadas. (pero Lucas admite usar fuentes escritas)
*Todos escribieron independientemente, pero dependieron de fragmentos escritos que estaban en un proceso de desarrollo gradual.
*Hay interdependiencia entre los Evangelistas. Esta última opción tiene un apoyo casi universal entre los eruditos.
Carson, Moo y Morris presentan en forma gráfica las cuatro posibilidades de interdependencia:
<img src="http://www.giffmex.org/ntimages/dosfuentesdosevangelios.GIF">
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!¿Cuáles son las dos teorías más aceptadas hoy en día para resolver el problema sinóptico?
Entre las cuatro teorías de interdependencia, hay dos teorías que hoy tienen adherentes.
*La teoría menos prominente es la de ''“Dos Evangelios.”'' Esta teoría propone que Mateo y Lucas fueron escritos primero, y Marcos es una abreviación de sus Evangelios.
**''A favor:'' No requiere una fuente hipotética.
**''En contra:'' Mateo y Lucas son más largos y más refinados. Tiene más sentido creer que ellos expandieron y refinieron a Marcos, que creer que Marcos tomó los otros dos Evangelios, quiso abreviarlos, y escribió de una forma menos refinada en vez de usar el lenguaje refinado de sus fuentes. ¿Qué necesidad hay de un Evangelio de Marcos si hay Evangelios de Mateo y Lucas?
*La otra teoría se llama la de ''“Dos Fuentes.”'' Esta teoria propone, primeramente, que Mateo y Lucas dependen de Marcos como fuente para su información.
**''A favor:''
***Solo 31 de los 661 versículos de Marcos no se encuentran en Mateo o Lucas.
***97% del material de Marcos tiene paralelo en Mateo, y 88% de Marcos tiene paralelo en Lucas.
***Donde Mateo se desvía del orden de eventos en Marcos, Lucas apoya el orden de Marcos; y donde Lucas se desvía del orden de eventos en Marcos, Mateo apoya el orden de Marcos. Mateo y Lucas nunca se concuerdan contra Marcos en cuanto al orden cronológico de los eventos.
***Lo que notamos arriba: es más probable que Mateo y Lucas expandieran y refinaran a Marcos, que Marcos tomara los otros dos y los abreviara de una forma menos refinada.
**''En contra:''
***Hay otras formas de explicar la misma evidencia.
***Si Lucas usó Marcos, ¿por qué omitió todo el material de Marcos 6.45-8.26?
***Mateo era testigo de los eventos. ¿Por qué depende de Marcos, especialmente para el relato de su propia conversión?
***No toma en cuenta la posibilidad de contacto personal entre los escritores.
*Aceptando por el momento la teoría de la prioridad de Marcos, hay otro elemento de la hipótesis de Dos Fuentes, precisamente la otra fuente. La teoría dice que aparte de Marcos, Lucas y Mateo tuvieron otra fuente escrita, un documento hipotético que nosotros llamamos Q (de la palabra latin, “quelle”, que significa “fuente.”).
**''A favor:''
***Hay aproximadamente 250 versículos que Mateo y Lucas tienen en común pero que no se encuentran en Marcos.
***En este material hay un orden similar en los eventos.
**''En contra:''
***Es muy hipotético y subjetivo proponer otra fuente.
***Los eruditos no han llegado a un acuerdo de los contenidos de este supuesto documento. Si Mateo y Lucas usaron esta fuente, lo modificaron considerablemente. Hay que postular dos fuentes más, “M” (material único a Mateo) y “L” (material único a Lucas). Así que la versión más aceptada de esta teoría es de cuatro fuentes:
<img src="http://www.giffmex.org/ntimages/evangeliosteoria.GIF">
***Hay acuerdos entre Mateo y Lucas contra Marcos. Esto favorece que Lucas usó Mateo o viceversa.
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!¿Qué podemos concluir acerca del Problema Sinóptico?
*Es evidente que la relación entre los Evangelios y las fuentes orales y escritos detrás de ellos es complicada.
*La mayoría de las diferentes opciones e hipótesis contradicen el testimonio de Eusebio, pero ninguna afecta nuestras creencias bíblicas y confesionales. Aunque es cierto que a veces eruditos añaden elementos liberales a estas teorías (fechas fuera del primer siglo, por ejemplo), en sí ninguna teoría es más “bíblica” o “evangélica” que las demás.
*En general, la gran mayoría de eruditos, conservadores y liberales, aceptan la hipótesis de Dos Fuentes como la mejor explicación de la relación entre los Evangelios, reconociendo que la verdad es mucho más complicado que cualquier hipótesis en su forma más elemental. Pero hay otros eruditos conservadores que rechazan esta teoría para apoyar al testimonio de Eusebio.
*En realidad, lo que importa en la interpretación y la predicación de la Biblia es leer cada Evangelio tal como lo tenemos, notar el material que cada autor decidió incluir y omitir y cómo lo organizó. Teorías de dependencia y de documentos hipotéticos en realidad son preguntas para los eruditos, y no deben causar preocupaciones a los pastores.
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<img src="http://www.giffmex.org/images/juanmovimiento.GIF">
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|1.15|Decía: «El tiempo se ha cumplido y el reino de Dios se ha acercado. ¡Arrepentíos y creed en el evangelio!». |
|4.11|Y les dijo: - A vosotros os es dado saber el misterio del reino de Dios; pero a los que están fuera, por parábolas todas las cosas|
|4.26-29|Decía además: «Así es el reino de Dios, como cuando un hombre echa semilla en la tierra. Duerma y vele, de noche y de día, la semilla brota y crece sin que él sepa cómo, porque de por sí lleva fruto la tierra: primero hierba, luego espiga, después grano lleno en la espiga; y cuando el fruto está maduro, en seguida se mete la hoz, porque la siega ha llegado».|
|4.30-32|Decía también: «¿A qué compararemos el reino de Dios? ¿Qué parábola nos servirá para representarlo? Es como el grano de mostaza, que cuando se siembra es la más pequeña de todas las semillas que hay en la tierra, pero después de sembrado crece y se hace la mayor de todas las hortalizas, y echa grandes ramas, de tal manera que las aves del cielo pueden morar bajo su sombra».|
|9.1|También les dijo: - De cierto os digo que algunos de los que están aquí no gustarán la muerte hasta que hayan visto que el reino de Dios ha venido con poder.|
|9.47|Y si tu ojo te es ocasión de caer, sácalo, porque mejor te es entrar en el reino de Dios con un ojo, que teniendo dos ojos ser arrojado al infierno....|
|10.14-15|Viéndolo Jesús, se indignó y les dijo: - Dejad a los niños venir a mí, y no se lo impidáis, porque de los tales es el reino de Dios. De cierto os digo que el que no reciba el reino de Dios como un niño, no entrará en él.|
|10.23-25|Entonces Jesús, mirando alrededor, dijo a sus discípulos: - ¡Cuán difícilmente entrarán en el reino de Dios los que tienen riquezas! Los discípulos se asombraron de sus palabras; pero Jesús, respondiendo, volvió a decirles: - Hijos, ¡cuán difícil les es entrar en el reino de Dios a los que confían en las riquezas! Más fácil es pasar un camello por el ojo de una aguja, que entrar un rico en el reino de Dios.|
|12.32-34|Entonces el escriba le dijo: - Bien, Maestro, verdad has dicho, que uno es Dios y no hay otro fuera de él; y amarlo con todo el corazón, con todo el entendimiento, con toda el alma y con todas las fuerzas, y amar al prójimo como a uno mismo, es más que todos los holocaustos y sacrificios. Jesús entonces, viendo que había respondido sabiamente, le dijo: - No estás lejos del reino de Dios.|
|14.25|De cierto os digo que no beberé más del fruto de la vid, hasta aquel día en que lo beba nuevo en el reino de Dios.|
,,v.t. otras referencias al reino de Dios en 11.10 y 15.34. Texto bíblico: Reina Valera Revisada (1995) Bible Text (Miami: Sociedades Biblicas Unidas, 1998),,
Según Bauckham, 2 Pedro tiene ''un sabor judaico.''
*Es un testamento, un género judaico.
*Tiene características de la literatura seudepígrafa judía: alusiones a historias del AT, una escatología apocalíptica. (Es precisamente por eso que muchos eruditos asumen que fue escrito por otro autor en el nombre de Pedro, porque la literatura seudepígrafa muchas veces estaba escrita en el nombre de figuras bíblicas como Noé y Enóc).
*Su estilo de griego tiene errores que parecen ser semitismos—construcciones gramáticas del arameo traducidas literalmente al griego.
*Este sabor judaico es evidencia de que Pedro escribió la carta, y no un impostor del segundo siglo.
Hechos es el libro del NT que contiene más humor. Notables ejemplos de humor en Hechos incluyen:
*5.22-25: Los oficiales están perplejos, porque no saben como sus prisioneros salieron para predicar.
*12.13-16: Rode, en su emoción de escuchar la voz de Pedro fuera de la puerta, corre adentro y lo deja afuera. Pobre Pedro sigue llamando desde afuera mientras ella va adentro y trata de convencer a los demás que está vivo.
*12.18: Otra vez los soldados se frustran porque no pueden encontrar a Pedro.
*14.8-15: Los paganos de Listra creen que Pablo y Bernabé son dioses, y quieren ofrecerles sacrificios. Pablo y Bernabé no entienden su idioma y no se dan cuenta de lo que está pasando hasta que alguien les explique.
*17.21: una descripción graciosa de los atenienses, que solo pasan su tiempo discutiendo ideas novedosas.
*19.13-16: Los demonios dio una paliza a algunos exorcistas judíos que tratan de usar el nombre de Jesús y de Pablo. "Conocemos a Jesús y a Pablo," dicen los demonios, "pero ¿quienes son ustedes?"
*19.27: Hay una ironía en la idea que alguien podría robar la divina majestad de una diosa.
*19.32-34: Una descripción graciosa de una multitud confundida - la mayoría no saben lo que está pasando, y todos pasan gritando por dos horas.
*20.9: Todo predicador cobra ánimo de esta historia del sermón largo de Pablo y Eutico que "cae" dormido durante su sermón. Parece que esto pasa a los mejores predicadores.
*21.34: Otra descripción graciosa de una multitud.
*23.7-10: Pablo menciona la doctrina que divide a los Fariseos y Saduceos. Los que están de acuerdo no pueden encontrar nada contra él, y la discusión se pone violenta. Sin embargo, la mención por Pablo de la resurrección no fue estrategia para dividirlos. Era para Pablo el punto clave.
*23.12: el hecho que no tuvieron éxito en su plan nos deja con la pregunta si fueron fieles a su pacto o no.
*28.3-6: Otro ejemplo de paganos vacilantes.
,,Fuente: estudio personal del autor,,
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!¿Dónde encontramos el Sermón del Monte?
Mateo capítulos 5-7, y Lucas 6.20-49
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!¿Cuáles son las diferencias entre la versión del Sermón del Monte en Mateo y la versión de Lucas?
*El local - un monte (Mateo) y un plano (Lucas)
*La versión de Mateo es más larga (106 versículos) que la versión de Lucas (29 versículos)
*Casi todo el contenido de Lucas se encuentra en Mateo
**Excepción: Los ayes de Lucas no aparecen en Mateo
*El orden del material es casi igual
**Excepción: Lucas pone la regla de oro entre sus dichos acerca del amor, pero Mateo la usa como el climax de su sermón en 7.12
*Lucas añade la palabra “ahora” 4x (Lc 6.21ª, 6.21c, 6.25ª, 6.25c)
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!¿Qué errores se han cometido en el pasado en cuanto a la interpretación del Sermón del Monte?
*Interpretarlo como la esencia del Cristianismo
**Pero el sermón no menciona ni la crucifixión ni la resurrección de Cristo
*Interpretarlo solo como la ética de Jesús
**Pero hay material teológico también
*Interpretarlo en contraste con el Judaísmo
**Es un producto de un Judío, y muchas de sus ideas encontramos también en fuentes judías
*Interpretarlo fuera de su contexto en Mateo (y Lucas)
**El contenido del Sermón en Mateo se conecta íntimamente con el contenido del resto de su Evangelio
*Interpretarlo sin referencia a la escatología que sirve como su fundamento
**La eternidad pone el presente en perspectiva
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!¿Cuáles son algunas de las preguntas difíciles para la interpretación del Sermón del Monte?
*//¿Es solamente una interpretación o clarificación de la ley de Moiseés? ¿O es una enseñanza rádicamente diferente, una nueva ley de un nuevo Moisés para un nuevo pueblo?//
*//¿Cómo se relaciona el sermón al evangelio de gracia? ¿Es una ley imposible de cumplir, con la intención de despertar a los oidores a su pecado y su necesidad de la gracia? (Luteranos) ¿O asume el sermón que el oidor ha sido perdonado, presentándole las consecuentes demandas del verdadero discipulado?//
*//¿A quién se dirige el sermón, a la humanidad en general, o a los discípulos?//
**Multitudes: 5.1, 7.28, 28.18-20
**Discípulos: 5.2
*//¿Debemos interpretar todo el sermón literalmente, o hay principios relevantes que califican nuestra obediencia a este sermón?//
**''Origen, San Francisco, Anabautistas, Tolstoy:'' Se dirige a toda persona de forma absoluta y universal. Es una regla literal para ordenar la vida
**''Lutero, Bultmann:'' un dominio espiritual vs. el dominio secular
**''Calvino:'' la interpretación literal es calificada por la analogía de fe, interpretando escritura con escritura
**''Catolicismo Romano:'' Hay una distinción entre los láicos y los cléricos. Algunos pasajes son preceptos para todos, pero otros son consejos para algunos
**''Liberales:'' Se aplica a las actitudes y motivaciones, no a las acciones. No tenemos que cumplirlos, pero debemos estar dispuestos a hacerlo. Hay mucha exageración y tenemos que usar nuestro sentido común para interpretarlo. Tenemos que traducir los pasajes específicos en principios generales
**''Philip Yancey:'' Tenemos que mantener los ideales absolutos en tensión con la gracia, el arrepentimiento y el perdón. No rechazamos nada de su enseñanza, pero a veces hacemos excepciones para expresar gracia y perdón en nuestro mundo caído
*//¿Hasta donde interpretamos al Sermón según la expectativa de un iminente reino? ¿Fue un sermón para un período interino y ya no se aplica? ¿O contiene principios aplicables para todo creyente por todos los siglos?//
**Johannes Weiss y Alberto Schweitzer: Jesús esperaba el nuevo siglo inmendiatamente y predicó una ética interina. Pero Jesús estuvo equivocado, y su ética fue reemplazada con una ética más relevante para la iglesia de los siglos.
**El dispensacionalismo: Se dirige a los ciudadanos del Milenio en el futuro. No se aplica hoy en día.
*//¿Debemos entender las bienaventuranzas como exhortaciones? ¿O como proclamaciones de buenas nuevas?//
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!¿En quién encontramos una ilustración viva de la aplicación del Sermón del Monte?
Jesucristo vivió lo que predicó: Fue manso, fue misericordioso, bendijo a sus perseguidores, etc
-----
!La voz que Juan oye
*En v. 10 Juan dice que escucha una voz (singular), pero esta voz parece ser de un grupo, no de un individuo, porque en v. 11 llama a los mártires "nuestros" hermanos, no "mis" hermanos.
!La victoria de los mártires
*El verbo 'vencer' aparece 17 veces en Apocalipsis.
*Varios libros apócrifos dicen que los que aceptan la muerte en vez de renunciar su fe "vencieron" sobre sus enemigos (4 Mac. 6.10, 7.4, 9.6, 9.30, 11.20, 16.14, 17.15).
*"Por medio de la palabra de su testimonio" tiene otros paralelos en Apocalipsis:
**1.9: la palabra de Dios y mi testimonio de Jesús
**6.9: la palabra de Dios y el testimonio que daban
**12.17: mantuvieron su testimonio de Jesús
**19.10: quienes mantienen el testimonio acerca de Jesús
**20.4: por causa de su testimonio a Jesús y por causa de la palabra de Dios.
*Otros textos del NT que hablan de no amar nuestras vidas:
**Mc 8.35 = Mt 16.25 = Lc 9.24
**Mt 10.39 = Lc 17.33
**Jn 12.25
!Las alas del águila
*Seguramente Éxodo 19.4 es el trasfondo de este símbolo. En el éxodo, Dios llevó a los Israelitas al desierto con alas de águila.
*Otros textos del AT que hablan de las alas de águilas que sostienen a los creyentes son: Sal. 17:8; 36:7; 57:1; 61:4; 63:7; 91:4; cf. Is. 40.31, Jer. 49:22.
*Aune compara este versículo con varios mitos griegos que hablan de mujeres perseguidas por enemigos y se conviertan en aves para escapar.
!Agua como un río
*Las aguas frecuentemente son simbólicos de las naciones paganas en el AT (Sal. 18:5–18; 46:3–4; 144:5–7; Hab. 3:).
*Algunos dicen que es un río de mentiras y falsas enseñanzas.
!La tierra devora al agua
*La misma palabra griega para 'devorar' aparece también en v. 4, donde el dragón desea devorar al niño.
*En el AT la tierra devoró al Faraón (Ex. 15.12) y a Coré, Datán y Abiram (Nm 16:32–34).
!Los hijos de la mujer
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|1.25|Entonces Jesús lo reprendió, diciendo: - ¡Cállate y sal de él!|
|1.34|Y sanó a muchos que padecían de diversas enfermedades, y echó fuera muchos demonios; y no dejaba hablar a los demonios, porque lo conocían.|
|1.43-45|Entonces lo despidió en seguida, y le ordenó estrictamente: - Mira, no digas a nadie nada, sino ve, muéstrate al sacerdote y ofrece por tu purificación lo que Moisés mandó, para testimonio a ellos. Pero, al salir, comenzó a publicar y a divulgar mucho el hecho, de manera que ya Jesús no podía entrar abiertamente en la ciudad, sino que se quedaba fuera, en los lugares desiertos; y venían a él de todas partes.|
|3.11-12|Y los espíritus impuros, al verlo, se postraban delante de él y gritaban: - ¡Tú eres el Hijo de Dios! Pero él los reprendía para que no lo descubrieran.|
|5.43|Pero él les insistió en que nadie lo supiera, y dijo que dieran de comer a la niña.|
|7.24|Levantándose de allí, se fue a la región de Tiro y de Sidón. Entró en una casa, y no quería que nadie lo supiera; pero no pudo esconderse.|
|7.36|Y les mandó que no lo dijeran a nadie; pero, cuanto más les mandaba, tanto más y más lo divulgaban.|
|8.26|Jesús lo envió a su casa, diciendo: - No entres en la aldea, ni lo digas a nadie en la aldea.|
|8.30|Pero él les mandó que no dijeran esto de él a nadie.|
|9.9|Mientras descendían del monte, les mandó que a nadie dijeran lo que habían visto, hasta que el Hijo del hombre hubiera resucitado de los muertos.|
|9.30-31|Saliendo de allí, caminaron por Galilea; y no quería que nadie lo supiera, pues enseñaba a sus discípulos, y les decía: - El Hijo del hombre será entregado en manos de hombres, y lo matarán; pero, después de muerto, resucitará al tercer día.|
En base a estos textos, W. Wrede desarrolló su teoría del "Secreto Mesiánico" en Marcos. Wrede dijo que Jesús no habló de ser el Mesías. Más bien, fue la iglesia primitiva que proclamó a Jesús como Mesías. Pero cuando otros que habían conocido a Jesús preguntaron por qué no habló de ser Mesías, la iglesia tuvo que inventar la mentira que Jesús guardó su identidad como secreto durante su vida terrenal. Según esta teoría de Wrede, Marcos inventó los textos en la tabla arriba para promover la idea que Jesús era el Mesías, pero que no quiso divulgar esta información abiertamente.
Creer la teoría de Wrede requiere aceptar que hay mentiras en la Biblia. Una mejor explicación de estos textos, más fácil y más fiel al texto bíblico, es esta: Jesús durante su ministerio terrenal necesitaba ser discreto en cuanto a su identidad mesiánica por dos razones:
*La gente esperaba un Mesías político y libertador, pero Jesús no era ese tipo de Mesías. Así que quiso enfocarse en otros títulos como el Hijo del hombre.
*Anunciar que él era el Mesías hubiera sido considerado un acto de rebelión política contra el imperio romano, y Jesús no quería la oposición de las autoridades romanas antes del tiempo preciso.
,,Texto bíblico: Reina Valera Revisada (1995) Bible Text (Miami: Sociedades Biblicas Unidas, 1998),,
Philip Hughes argumenta que la presencia de este tema a través de 2 Corintios es evidencia de la unidad de esta carta, contra los que dividen la carta en varias piezas.
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|1.5-6a|En el sufrimiento Cristo nos consuela, y nos capacita para consolar a otros|
|1.8-11a|Pablo y sus colegas sufrieron adversidad casi hasta la muerte, pero era para que confiaran no en ellos mismos sino en el Dios que resucita a los muertos.|
|2.13-14|Pablo estuvo preocupado, pero da gracias a Dios quien nos lleva en triunfo en Cristo|
|3.5-6a|Nuestra competencia proviene de Dios y no de nosotros mismos|
|4.7-11|Somos como vasos de barro, pero tenemos un Tesoro por dentro. El poder es de Dios y no de nosotros. Pablo y sus colegas estaban en peligro de muerte para que la vida de Jesús se manifestara en ellos.|
|4.16|Por fuera vamos desgastándonos, pero por dentro Dios nos renueva a diario|
|5.1|Si nuestro cuerpo muere, tenemos otro cuerpo en el cielo esperándonos|
|6.4-10|Pablo y sus colegas consiguen su comendación por medio de las tribulaciones|
|7.5-6|Dios les consoló cuando estaban desconsolados|
|10.17-18|Nadie debe jactarse sino en Dios|
|11.23b-30|Pablo enumera sus aflicciones y afirma que él solo se jactará de las cosas que demuestran su debilidad|
|12.5|Pablo repite que no se jactará de si mismo, excepto acerca de sus debilidades|
|12.9-10|Dios le dijo a Pablo que su gracia era suficiente para él, y que su poder se resalta en la debilidad. Por eso Pablo nuevamente dice que solo se jactará en sus debilidades|
|13.4|Cristo fue crucificado en debilidad, pero vive por el poder de Dios. De la misma manera, Pablo dice que él es débil, pero vive por el poder de Dios para servir a los Corintios|
,,Fuente: Hughes, Philip, NICNT: 2 Corinthians (Grand Rapids: Eerdmans, 1992) xxxi-xxxiii.,,
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<img src="http://www.giffmex.org/recursosgiffmexfiles/ordenarllenargen.gif">
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Génesis 1.1-2 es una sola oración gramatical en Hebreo, según muchos comentaristas, y el énfasis cae sobre las palabras de versículo 2, no las de versículo 1. Una traducción más literal sería, "En el principio, cuando Dios creó los cielos y la tierra, la tierra estaba desordenada y vacía." Las palabras "desordenada" y "vacía" en versículo 2 proveen la estructura para todo el capítulo:
*En los primeros tres días de la creación, Dios pone en orden lo que estaba desordenado
*En los otros tres días de la creación, Dios llena lo que estaba vacío.
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Génesis 1.28 es la descripción de trabajo de la humanidad. En ese versículo Dios le da a la humanidad dos trabajos:
*Seguir con la obra de ordenar que Dios empezó. Los seres humanos deben poner la creación en orden, dominándola y sujetándola a la voluntad de Dios.
*Ellos, como todos los animales y plantas, deben "llenar" la tierra, reproduciéndose.
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El pecado de Adán y Eva en Génesis 3 fue relacionado con el orden de ordenar y llenar:
*Ellos tenían que dominar a las plantas y a los animales, pero las plantas y animales lleguen a dominarlos - un animal consigue que coman una planta prohibida.
*Ellos tenían que ser fructíferos y producir a otros seres humanos, pero se avergonzaron de sus órganos reproductivos.
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El castigo de Adán y Eva en Génesis 3 también fue relacionado con el orden de ordenar y llenar:
*A partir del castigo, Adán no pudo dominar a la tierra sin sufrir sudor, espinos y cardos
*A partir del castigo, Eva no pudo dar a luz a sus hijos sin dolores fuertes de parto
*A partir del castigo, Adán y Eva no pudieron trabajar en unidad como equipo para estos fines sin mucho conflicto
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La ironía en Génesis 6.11 es que la humanidad sí logró llenar la tierra: llenaron la tierra con maldad y violencia.
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Dios renueva la comisión de ordenar y llenar a Noé después del diluvio.
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El pecado de Babel, según Génesis 11.4, era de no querer llenar la tierra, en desobediencia a la comisión en Génesis 1.28.
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*Dios vio en Génesis 1 que su creación era buena, y que la humanidad era muy buena.
*Eva vio en Génesis 3 que la fruta era buena para comer.
*En Genesis 6 los hijos de Dios vieron que las hijas de los hombres eran hermosas.
*En Génesis 6.1-12 escuchamos tres veces que Dios //vio// la gran maldad de la humanidad.
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|4.16|"Acerquémonos, pues, confiadamente al trono de la gracia, para alcanzar misericordia y hallar gracia para el oportuno socorro."|
|6.18-20|"para que por dos cosas inmutables, en las cuales es imposible que Dios mienta, tengamos un fortísimo consuelo los que hemos acudido para asirnos de la esperanza puesta delante de nosotros. La cual tenemos como segura y firme ancla del alma, y que penetra hasta dentro del velo, donde Jesús entró por nosotros como precursor, hecho sumo sacerdote para siempre según el orden de Melquisedec."|
|7.19|" - pues la Ley nada perfeccionó - y se introduce una mejor esperanza, por la cual nos acercamos a Dios."|
|7.25|"Por eso puede también salvar perpetuamente a los que por él se acercan a Dios, viviendo siempre para interceder por ellos."|
|10.1|"La Ley, teniendo la sombra de los bienes venideros, no la imagen misma de las cosas, nunca puede, por los mismos sacrificios que se ofrecen continuamente cada año, hacer perfectos a los que se acercan."|
|10.19-20|"Así que, hermanos, tenemos libertad para entrar en el Lugar santísimo por la sangre de Jesucristo, por el camino nuevo y vivo que él nos abrió a través del velo, esto es, de su carne."|
|10.22|"Acerquémonos, pues, con corazón sincero, en plena certidumbre de fe, purificados los corazones de mala conciencia y lavados los cuerpos con agua pura."|
|11.6|"Pero sin fe es imposible agradar a Dios, porque es necesario que el que se acerca a Dios crea que él existe y que recompensa a los que lo buscan."|
,,Texto bíblico: Reina Valera Revisada (1995) Bible Text (Miami: Sociedades Biblicas Unidas, 1998),,
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|1.46-55|La canción de María|
|1.68-79|La canción de Zacarías|
|2.29-32|La canción de Simeón|
|1.14, 1.44, 1.47, 2.20,<br> 7.16, 10.21, 13.13|Dar gloria a Dios o alabarlo|
|6.21|Risa|
|6.23|Saltos de gozo (griego)|
|15.6-10, 15.23, 32|Instancias de regocijo|
|19.6|El gozo de Zaqueo|
,,Fuente: estudio personal del autor.,,
*Zacarías y Elisabet (Lc. 1.6)
*El retrato de la familia de Jesús en su cumplimiento de la Ley (Lc. 2.22-24, 39)
*Simeón (Lc. 2.25)
*Ana (Lc. 2.37)
*José de Arimatea (Lc. 23.50-51)
*El retrato de las mujeres que quisieron ungir el cuerpo de Jesús pero cumplieron la Ley en cuanto al día de reposo (Lc. 23.56)
*La iglesia primitiva (Lc. 24.53, Hch. 1.14, 2.42, 2.44-47)
*La multitud que había venido a Jerusalén para la fiesta de Pentecostés (Hch. 2.5)
*Los siete diáconos en Hc. 6.3
*Esteban (Hch. 6.5, 6.8, 7.55)
*Las personas que enterraron a Esteban (Hch. 8.2)
*Cornelio (Hch. 10.2, 22)
*Bernabé (Hch. 11.24)
*Ananías (Hch. 22.12)
,,Fuente: David J. Ourisman, From Gospel to Sermón: Preaching Synoptic Texts. (St. Louis: Chalice Press, 1999), páginas 62-64.,,
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|Lc. 1.79|Los Gentiles son los que se sientan en las tinieblas.|
|Lc. 2.1-2|Lucas ubica la historia de Jesús dentro de la historia romana|
|Lc. 2.14|Paz en la tierra para todos|
|Lc. 2.30-32|Jesús será una luz para los Gentiles.|
|Lc. 2.34|Muchos en Israel caerán a causa de Jesús|
|Lc. 3.6|Toda la humanidad verá la salvación de Dios|
|Lc. 3.7-9|Dios puede levantar hijos de Abraham de las piedras|
|Lc. 3.23-28|La genealogía de Jesús va hasta Adán, no solamente hasta Abraham.|
|Lc. 4.25-29|Jesús menciona que Elías no sanó a los leprosos de Israel, sólo a Naamán de Siria.|
|Lc. 7.1-10|La fe asombrante del centurión|
|Lc. 10.25-37|La parábola del Buen Samaritano.|
|Lc. 11.31-32|Jesús menciona la reina del sur y los hombres de Ninivé.|
|Lc. 13.6-9|Jerusalén como una higuera que no produce fruto|
|Lc. 13.28-30|Gente de todas partes estarán en el reino de Dios mientras muchos Judíos serán expulsados|
|Lc. 14.16-24|Parábola del banquete|
|Lc. 17.12-19|El leproso Samaritano vuelve a agradecer|
|Lc. 24.46-47|La Gran Comisión a los Gentiles|
|Hch. 1.8|La Gran Comisión hasta los Samaritanos y a los fines de la tierra|
|Hch. 2.5, 39|Pedro no reconoce que “los que están lejos” son los Gentiles|
|Hch. 3.25|En Jesús todas las familias de la tierra serán benditas|
|Hch. 7|El discurso de Esteban: Dios no necesita el templo, y los Judíos siempre han rechazado a Dios.|
|Hch. 8-9|La conversión de los Samaritanos.|
|Hch. 10|La conversión de Cornelio y otros Gentiles.|
|Hch. 13.46-47|Pablo y sus compañeros se dirigen a los Gentiles porque los Judíos los rechazan. Pablo usa la terminología usada en Lucas 1.79, 2.30-32.|
|Hch. 15|El problema de la circuncisión.|
|Hch. 21.20-21|La preocupación de los Judíos acerca de Pablo|
|Hch. 22.21-22|La declaración de Pablo que fue enviado a los Gentiles enoja a la multitud en Jerusalén.|
|Hch. 28.17-28|Pablo informa a los Judíos de Roma y predica entre ellos. Pero algunos lo rechazan, y Pablo declara que los Gentiles escucharán.|
,,Fuente: estudio personal.,,
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|11.2|Por [la fe] ''alcanzaron buen testimonio'' los antiguos.|
|11.4|Por la fe Abel ofreció a Dios más excelente sacrificio que Caín, por lo cual ''alcanzó testimonio de que era justo, dando Dios testimonio de sus ofrendas;'' y muerto, aún habla por ella.|
|11.5|Por la fe Enoc fue traspuesto para no ver muerte, y no fue hallado, porque lo traspuso Dios; y antes que fuera traspuesto, ''tuvo testimonio de haber agradado a Dios.''|
|11.16|Pero anhelaban una mejor, esto es, celestial; ''por lo cual Dios no se avergüenza de llamarse Dios de ellos'', porque les ha preparado una ciudad. |
|11.39|Pero ninguno de ellos, aunque ''alcanzaron buen testimonio'' mediante la fe, recibió lo prometido....|
,,Texto bíblico: Reina Valera Revisada (1995) Bible Text (Miami: Sociedades Biblicas Unidas, 1998),,
*Hay bastante énfasis en la conducta (σώφρονας): Traducido “prudente” en 2.2, 2.5, 2.6, y “sobriamente” en 2.12. Habla del dominio propio.
*La importancia de hacer buenas obras (1.8, 1.16, 2.7, 2.14, 3.1, 3.8, 3.14)
**Las buenas obras del pueblo de Dios fueron el motivo de la muerte de Cristo (2.14)
**Los creyentes deben producir fruto (3.14)
*Los creyentes tenían que ser “irreprochables”: 1.6, 1.7, 2.8
*Los propósitos de la conducta ante los que no creen
**2.5: para que la palabra de Dios no sea blasfemada
**2.8: de modo que el adversario se avergüence y no tenga nada malo que decir de vosotros
**2.10: para que en todo adornen la doctrina de Dios, nuestro Salvador
*Cómo conducirse ante la sociedad (3.1-2)
**Someterse a las autoridades
**Estar dispuestos a hacer toda buena obra
**No difamar a nadie o ser amigos de contiendas
**Ser amables
**Mostrar mansedumbre
*Los requisitos para ancianos se concentran en cualidades o comportamiento que traerían acusaciones de los de afuera. Nótese la repetición de la palabra “irreprensible” en 1.6 y 1.7, y el deseo de evitar acusaciones en 1.6.
*Un ejemplo de la mala conducta que se repite dos veces es “las ganancias deshonestas”: 1.7, 1.11
,,Fuente: estudio personal del autor.,,
!Jesús como Salvador del mundo
*2.11
*4.16-19
*24.46-47
!Jesús como profeta
*1.76
*4.24
*7.16
*13.13
*24.19
!La humanidad de Jesús
Harrison (201-202) indica que Lucas, más que los otros evangelistas, enfatiza el lado humano de Jesús—sus antepasados, sus parientes y padres, el lugar y circunstancias de su nacimiento, su desarrollo en su niñez, sus oraciones, sus relaciones interpersonales con la gente.
-----
!!Expulsión y exilio
El tema de expulsión y exilio aparece a través del Antiguo Testamento:
*Adán y Eva son expulsados de Edén
*Caín es condenado a vagar por la tierra
*Los ciudadanos de Babel son dispersados a pesar de querer congregarse en un solo lugar
*La generación que fue liberada de Egipto fue condenada a vagar por el desierto por 40 años porque no confió que Dios les iba a dar la victoria sobre los gigantes de la tierra.
*En la conquista de Josué, los Cananeos y otros habitantes son expulsados de la tierra por sus muchos pecados
*Israel y Judá son exiliados de su tierra porque al final cometen los mismos pecados que los Cananeos
-----
!!Preguntas teológicas que surgieron por causa del exilio de Judá a Babilonia
*''¿Por qué fueron exiliados? ¿Dios no fue fiel a sus promesas?''
**El veredicto bíblico es que el exilio fue la consecuencia de los pecados de Israel y Judá, especialmente los pecados de sus reyes. Dios quiso castigar a su pueblo y eventualmente restaurarlo para que sea una nación obediente a él
*''¿Eran más fuertes los dioses de Babilonia que Jehová el Dios de Israel?''
**Esta pregunta surgió porque según la cosmovisión del mundo antiguo, las guerras territoriales entre las naciones mostraban el extento del poder de los dioses de estas naciones. Si una nación vencía a otra nación, era porque su dios había vencido al dios de esa nación.
**Los profetas responden que los dioses de las demás naciones no son nada (Isaías 46)
**Más bien, Dios mostró su poder, usando estas naciones para castigar a su propio pueblo por su pecado. Y Dios levantará a un rey pagano, Ciro, para que Israel vuelva a su tierra.
**Dios le da una visión a Ezequiel del carro de Dios que vuela en toda dirección y está cubierto de ojos. Es un símbolo para enfatizar que Dios está presente en toda nación y vela por su pueblo dondequiera que vaya.
*''¿Es vigente todavía el pacto que Dios hizo con Israel? ¿Hay un futuro para la nación de Israel?''
**Los profetas responden por un lado que el pacto sigue en vigencia. El pacto es un pacto eterno (Isaías 54.7-10).
**Pero por otro lado los profetas hablan de un nuevo pacto que estaba por venir (Isaías 55.3, 61.8, Jeremías 31.31-34, Ezequiel 37.26). Isaías dice que Dios hará algo nuevo en el desierto. Israel será una nueva creación.
*''¿Sobre quiénes pone Dios su aprobación después del exilio?''
**¿Sobre los que fueron llevados en exilio a Babilonia? ¿Sobre los que permanecieron en Jerusalén?
**En los libros de Jeremías y Ezequiel vemos que Dios favoreció a los cautivos en Babilonia que a los que se quedaron en Jerusalén.
,,La información de esta sección fue tomada mayormente de Walter Brueggemann, Theology of the Old Testament, y John Goldingay, Old Testament Theology.,,
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|11.4|(implícito: Caín mató a Abel)|
|11.23|Moisés nació en el contexto de oposición de Faraón a los Israelitas|
|11.24-28|Moisés prefirió "ser maltratado con el pueblo de Dios" y aceptó "el oprobio de Cristo", y no temió al Faraón|
|11.29|Los egipcios perseguían a los Israelitas en el Mar Rojo|
|11.32-34|Jueces y reyes que enfrentaron oposición de otras naciones por su fe|
|11.35-38|Profetas y otros que aceptaron sufrir la persecución por su fe|
,,Texto bíblico: Reina Valera Revisada (1995) Bible Text (Miami: Sociedades Biblicas Unidas, 1998),,
*La Ley como yugo insoportable (15.10)
*Pablo toma un voto, razura su cabeza, y ofrece un sacrificio en el templo (18.18, 21.26; 24.17)
*Ayuno en el día de la propiciación (27.19)
*Retrato de Pablo como judío fiel a la ley (21.24, 22.3, 24.14, 24.18, 26.22)
*Todavía se practican entre los cristianos judíos el día de reposo (15.21), la circuncisión (16.3), los votos (18.18, 21.26), los sacrificios (21.26, 24.17)
*Pero los gentiles no son obligados a practicarlas (la circuncisión, etc, capítulo 15), con la excepción de las cuatro purificaciones en 15.20, repetidas en 15.29, 21.25: no comer comida sacrificada a ídolos (Lev. 17.7), no consumir sangre (Lev. 17.10-12), no comer la carne de animales ahogados (Lev. 17.15), y no cometer inmoralidad sexual.
*Toda comida es ahora lícita para comer (10.9-16)
*Hay un énfasis en personajes que son ceremonialmente devotos: Ananías (22.12), Cornelio (10.4), y Pablo (21.24, 22.3, 24.14, 24.18, 26.22)
|greenaltrows|k
|11.1|Es, pues, la fe la certeza de lo que se espera, la convicción de ''lo que no se ve''.|
|11.7|Por la fe Noé, cuando fue advertido por Dios acerca de ''cosas que aún no se veían''....|
|11.8|Por la fe Abraham, siendo llamado, obedeció para salir al lugar que había de recibir como herencia; y salió ''sin saber a dónde iba''.|
|11.27|Moisés "se sostuvo ''como viendo al Invisible''"|
,,Texto bíblico: Reina Valera Revisada (1995) Bible Text (Miami: Sociedades Biblicas Unidas, 1998),,
*Movimiento hacia el reposo de Dios (3.7-4.13)
*11.1, 11.13-16, 11.39-40
*Lenguaje de “heredar” y “herencia” y “promesa” es un eco del éxodo y el peregrinaje de Israel hacia su herencia, la tierra prometida. (Ellingworth)
*Jesús es el autor (“ἀρχηγὸς” = pionero, el que va delante de otros) de la salvación: 2.10, 6.20, 12.2-3)
|greenaltrows|k
|11.1|Es, pues, la fe ''la certeza de lo que se espera'', la convicción de lo que no se ve. |
|11.7|Por la fe Noé, cuando fue advertido por Dios acerca de cosas que ''aún'' no se veían, con temor preparó el arca en que su casa se salvaría; y por esa fe condenó al mundo y fue hecho heredero de la justicia que viene por la fe. |
|11.8-9|Por la fe Abraham, siendo llamado, obedeció para salir ''al lugar que había de recibir como herencia''; y salió sin saber a dónde iba. Por la fe habitó como extranjero en ''la tierra prometida'' como en tierra ajena, habitando en tiendas con Isaac y Jacob, ''coherederos de la misma promesa'',|
|11.10|[Abraham] ''esperaba'' la ciudad que tiene fundamentos, cuyo arquitecto y constructor es Dios.|
|11.11|[Sara] creyó que era fiel quien lo había ''prometido''.|
|11.12|Mención de ''la promesa'' en Génesis 15|
|11.13-16|En la fe murieron todos estos ''sin haber recibido lo prometido'', sino'' mirándolo de lejos'', creyéndolo y saludándolo, y confesando que eran extranjeros y peregrinos sobre la tierra. Los que esto dicen, claramente dan a entender que ''buscan una patria'', pues si hubieran estado pensando en aquella de donde salieron, ciertamente tenían tiempo de volver. Pero ''anhelaban una mejor'', esto es, celestial; por lo cual Dios no se avergüenza de llamarse Dios de ellos, porque les ha preparado una ciudad.|
|11.17|el que había recibido ''las promesas'', ofrecía su unigénito|
|11.20|Por la fe bendijo Isaac a Jacob y a Esaú respecto a ''cosas venideras''. |
|11.22|Por la fe José, al morir, mencionó la salida de los hijos de Israel y dio mandamiento acerca de sus huesos.|
|11.26|Moisés ''tenía puesta la mirada en la recompensa.''|
|11.33|Algunos ''alcanzaron promesas''|
|11.35|Hubo mujeres que recobraron con vida a sus muertos; pero otros fueron atormentados, no aceptando el rescate, ''a fin de obtener mejor resurrección''.|
|11.39-40|Pero ''ninguno de ellos'', aunque alcanzaron buen testimonio mediante la fe, ''recibió lo prometido'', porque Dios tenía reservado algo mejor para nosotros, para que no fueran ellos perfeccionados aparte de nosotros. |
,,exto bíblico: Reina Valera Revisada (1995) Bible Text (Miami: Sociedades Biblicas Unidas, 1998),,
*Pedro menciona este “dia” en 1.19, 2.9, 3.7, 3.10, 3.12
*El día del Señor se ha demorado debido a la paciencia y misericordia de Dios, dando tiempo a la humanidad para que se arrepienta (3.9)
*Vendrá rápido cuando venga, en un momento inesperado (3.10)
*Resultará en juicio de hombres (3.7) y ángeles (2.4). Este juicio fue prefigurado por el juicio de los ángeles, los contemporáneos de Noé, y las ciudades de Sodoma y Gomorra (cap. 2).
*Será un día de fuego que destruye los elementos de este mundo (3.10, 12) Pregunta: ¿Es esta descripción de destrucción, una contradicción de la doctrina reformada que enseña que hay continuidad entre este mundo y el mundo porvenir?
*Podemos acelerar la venida del día por nuestra conducta (3.12)
*No es un día de miedo para los creyentes sino un día que anhelamos (3.12,13)
*Resultará en la venida de una nueva creación (3.12-13), y el reino de Jesucristo (1.11)
En Marcos hay écoes de la liberación de los Israelitas de Egipto y su tiempo en el desierto:
*Marcos 1.3 es una cita de Isaías 40.3, e Isaías 40 es un texto acerca de un nuevo éxodo.
*Jesús está en el desierto en su tentación.
*Las alimentaciones de los 4.000 y los 5.000 nos recuerdan de la alimentación de los Israelitas con maná en el desierto. El lugar era "desierto" (6.31, 32, 35), y Jesús ordenó que se sentaran en grupos de cien y de cincuenta como Moisés hizo con Israel en Éxodo 18.21, 25. Todos comieron y quedaron satisfechos (6.42), similar a Deuteronomio 8.10.
*Moisés estuvo presente cuando Jesús fue transfigurado. Y la transfiguración tiene muchos paralelos con la subida de Moisés al Monte Sinaí en Éxodo 24. Jesús sube a una montaña, con tres compañeros, para recibir una revelación divina y escuchar la voz de Dios, la nube lo rodea, su rostro brilla, y hay mención de tabernáculos como los que Israel usaba para acampar.
El sufrimiento es un elemento necesario de la fe, según Hebreos. El sufrimiento perfeccionó a Jesús y nos perfecciona a nosotros:
|brownaltrows|k
|2.10-11|"Convenía a aquel por cuya causa existen todas las cosas y por quien todas las cosas subsisten que, habiendo de llevar muchos hijos a la gloria, perfeccionara por medio de las aflicciones al autor de la salvación de ellos, porque el que santifica y los que son santificados, de uno son todos; por lo cual no se avergüenza de llamarlos hermanos...."|
|5.7-10|"Y Cristo, en los días de su vida terrena, ofreció ruegos y súplicas con gran clamor y lágrimas al que lo podía librar de la muerte, y fue oído a causa de su temor reverente. Y, aunque era Hijo, a través del sufrimiento aprendió lo que es la obediencia; y habiendo sido perfeccionado, vino a ser autor de eterna salvación para todos los que lo obedecen, y fue declarado por Dios sumo sacerdote según el orden de Melquisedec."|
|10.32-39|"Pero traed a la memoria los días pasados, en los cuales, después de haber sido iluminados, sostuvisteis un fuerte y doloroso combate; por una parte, ciertamente, con vituperios y tribulaciones fuisteis hechos espectáculo, y por otra, llegasteis a ser compañeros de los que estaban en una situación semejante: porque de los presos también os compadecisteis, y el despojo de vuestros bienes sufristeis con gozo, sabiendo que tenéis en vosotros una mejor y perdurable herencia en los cielos. No perdáis, pues, vuestra confianza, que tiene una gran recompensa, pues os es necesaria la paciencia, para que, habiendo hecho la voluntad de Dios, obtengáis la promesa. «Porque aún un poco y el que ha de venir vendrá, y no tardará. Mas el justo vivirá por fe; pero si retrocede, no agradará a mi alma». Pero nosotros no somos de los que retroceden para perdición, sino de los que tienen fe para preservación del alma."|
|11.25-26|"...prefiriendo ser maltratado con el pueblo de Dios, antes que gozar de los deleites temporales del pecado, teniendo por mayores riquezas el oprobio de Cristo que los tesoros de los egipcios, porque tenía puesta la mirada en la recompensa."|
|12.4-11|"pues aún no habéis resistido hasta la sangre, combatiendo contra el pecado; y habéis ya olvidado la exhortación que como a hijos se os dirige, diciendo: «Hijo mío, no menosprecies la disciplina del Señor ni desmayes cuando eres reprendido por él, porque el Señor al que ama, disciplina, y azota a todo el que recibe por hijo». Si soportáis la disciplina, Dios os trata como a hijos; porque ¿qué hijo es aquel a quien el padre no disciplina? Pero si se os deja sin disciplina, de la cual todos han sido participantes, entonces sois bastardos, no hijos. Por otra parte, tuvimos a nuestros padres terrenales que nos disciplinaban, y los venerábamos. ¿Por qué no obedeceremos mucho mejor al Padre de los espíritus, y viviremos? Y aquellos, ciertamente por pocos días nos disciplinaban como a ellos les parecía, pero este para lo que nos es provechoso, para que participemos de su santidad. Es verdad que ninguna disciplina al presente parece ser causa de gozo, sino de tristeza; pero después da fruto apacible de justicia a los que por medio de ella han sido ejercitados."|
|13.11-14|"...porque los cuerpos de aquellos animales cuya sangre a causa del pecado es introducida en el santuario por el sumo sacerdote, son quemados fuera del campamento. Por lo cual también Jesús, para santificar al pueblo mediante su propia sangre, padeció fuera de la puerta. Salgamos, pues, a él, fuera del campamento, llevando su oprobio, porque no tenemos aquí ciudad permanente, sino que buscamos la por venir."|
,,Reina Valera Revisada (1995) Bible Text (Miami: Sociedades Biblicas Unidas, 1998),,
|!1.1-3|Lo que era desde el principio, lo que hemos oído, lo que hemos visto con nuestros ojos, lo que hemos contemplado y palparon nuestras manos tocante al Verbo de vida - pues la vida fue manifestada y la hemos visto, y testificamos y os anunciamos la vida eterna, la cual estaba con el Padre y se nos manifestó - , lo que hemos visto y oído, eso os anunciamos, para que también vosotros tengáis comunión con nosotros; y nuestra comunión verdaderamente es con el Padre y con su Hijo Jesucristo.|
|!1.5|Este es el mensaje que hemos oído de él y os anunciamos: Dios es luz y no hay ningunas tinieblas en él.|
|!4.14|Y nosotros hemos visto y testificamos que el Padre ha enviado al Hijo, el Salvador del mundo.|
|!5.6-11|Este es Jesucristo, que vino mediante agua y sangre; no mediante agua solamente, sino mediante agua y sangre. Y el Espíritu es el que da testimonio, porque el Espíritu es la verdad. //[Tres son los que dan testimonio en el cielo: el Padre, el Verbo y el Espíritu Santo; y estos tres son uno.]// Y tres son los que dan testimonio en la tierra: el Espíritu, el agua y la sangre; y estos tres concuerdan. Si recibimos el testimonio de los hombres, mayor es el testimonio de Dios, porque este es el testimonio con que Dios ha testificado acerca de su Hijo. El que cree en el Hijo de Dios tiene el testimonio en sí mismo; el que no cree a Dios, lo ha hecho mentiroso, porque no ha creído en el testimonio que Dios ha dado acerca de su Hijo. Y este es el testimonio: que Dios nos ha dado vida eterna y esta vida está en su Hijo.|
<span class="source">Texto bíblico: Reina Valera Revisada (1995) Bible Text (Miami: Sociedades Biblicas Unidas, 1998)</span>
|!2.20|Vosotros tenéis la unción del Santo y conocéis todas las cosas.|
|!2.27|Pero la unción que vosotros recibisteis de él permanece en vosotros y no tenéis necesidad de que nadie os enseñe; así como la unción misma os enseña todas las cosas, y es verdadera, y no es mentira, según ella os ha enseñado, permaneced en él.|
<span class="source">Texto bíblico: Reina Valera Revisada (1995) Bible Text (Miami: Sociedades Biblicas Unidas, 1998)</span>
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!!El temor vs la ansiedad
La diferencia entre el temor y la ansiedad es que el temor es cuando sabes lo que temes, y la ansiedad es cuando tienes miedo y no sabes por qué.
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"Hoy es el mañana que ayer nos preocupaba." ,,Fuente desconocida.,,
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*El nombre del libro en la Biblia Hebrea es Tehilim (“Alabanzas”) .
*Las traducciones del AT a griego pusieron el nombre “Psalmoi” (Salmos). Salmos es el título que conocieron los escritores del NT. Es una traducción de la palabra hebrea mizmor (“canción”), una palabra que se encuentra frecuentamente en las superscripciones de los salmos.
*La palabra Salterio, para hablar de la colección entera de los Salmos, viene de una palabra para un instrumento musical de cuerda (véase Salmo 150: “salterio y arpa”).
,,Fuentes: adaptación de ~McCann, 53, y Bullock, 22.,,
Por un lado, Apocalipsis usa ''elementos encontrados en mitos paganos'':
*En el mundo griego, el dragón Pitón persigue a Latona, quien está embarazada con el dios Apolo, para matarla. Zeus y Neptuno protegen a Latona. Zeus envía un viento para llevarla a la isla de Delos. Neptuno causa que el agua sumerja a la isla de Delos. Cuando Latona da a luz a Apolo, se descubre que el niño tiene habilidades impresionantes. A los cuatro días el niño Apolo mata a Pitón.
*De manera similar, los Egipcios contaban acerca de un dragón rojo llamado Tifón, que persigue a la diosa Isis. Isis da a luz al dios del sol, Horus, y Horus mata a Tifón.
Por otro lado, Apocalipsis 12 transforma estos mitos paganos, añadiendo ''elementos bíblicos'':
*El sol, la luna y doce estrellas, símbolos tomados de Génesis 37.9
*El intento de Herodes de matar al niño Jesús
*La vara de hierro de Salmo 2
*La ascensión de Jesús
*El arcángel Miguel, de Daniel 10, 12
*La comparación entre el dragón y el serpiente de Génesis 3
*La salida sobre alas de águila al desierto, tomada de Éxodo 19.4
*Los tres años y medio, un período de tiempo tomado del libro de Daniel
<img src="http://www.giffmex.org/recursosgiffmexfiles/revtriangle.gif">
<img src="http://www.giffmex.org/images/apoc4trono.GIF">
''Los cuatro seres vivientes:''
*El león, principal de las bestias salvajes
*El becerro, principal de las bestias domesticadas
*El hombre principal de todas las criaturas
*El águila, principal de las aves
*Representan toda la creación, 4.11
''Aplicación:''
Es un consuelo para Cristianos perseguidos: somos parte de un grupo inmenso de criaturas, no un grupo pequeño y perseguido.
''¿Qué quiere decir Salmo 68.18 en su contexto''
*El punto del Salmista es que Dios esparció a los reyes que eran enemigos de Israel después del éxodo. Los tomó cautivos, subió al Monte Sión con ellos, y recibió tributos monetarios de ellos. Dios es victorioso sobre sus enemigos. Esta verdad es la base para la petición del Salmista a Dios para que actúe contra sus enemigos hoy día (v. 1).
''¿Por qué Pablo hizo tantos cambios en su cita al Salmo 68.18?''
*Son varios los cambios que Pablo hizo: Cambió el verbo “ascendió” a un participio, “Ascendiendo.”
**Cambió los verbos de la segunda persona (“Tú”) a la tercera persona (“Él”)
**Cambió el verbo “recibió” a “dio”.
**Cambió “hombre” al plural, “hombres.”
**Omitió la preposición “en.”
**Añadió el artículo “los” a la palabra “hombres.”
*Algunos comentaristas dicen que Pablo está usando un manuscrito del Salmo 68 que tiene una versión diferente de lo que tenemos hoy en los manuscritos hebreos. Otros dicen que Pablo está haciendo un resúmen del sentido de todo el Salmo en vez de citar las palabras exactas de v. 18.
''¿Qué quiere decir Pablo con esta cita?''
*El sentido general es claro. Quiere decir que Dios triunfó sobre sus enemigos (los poderes espirituales) en la cruz de Cristo, y también dio regalos a sus seguidores. Estos regalos son los dones espirituales, según el contexto. Este pasaje es similar a 1.20-23, donde en la exaltación de Cristo, éste llena todo el universo.
*Los detalles son más difíciles de interpretar:
**''¿Es la bajada la encarnación o la llegada del Espíritu?'' (la Biblia hace una conexión entre la ascensión de Cristo y la venida del Espíritu. Esta interpretación tiene más sentido porque Pablo está hablando de los dones del Espíritu)
**''¿La subida es su ascensión al cielo o la exaltación de Cristo en general?'' Apoyo: 1.20-23.
**''¿Son los cautivos los creyentes o los poderes espirituales?'' (Colosenses se trata de la victoria de Cristo sobre los poderes.)
**''¿Hay una conexión lógica entre los cautivos y los dones? ¿o No?'' (Los que hacen una conexión lo hacen porque creen que Pablo está citando el versículo. Ellos dicen que Dios recibió tributos de sus cautivos—es decir, exigió de los demonios la libertad de los creyentes. Así que él puede repartir los creyentes como regalos la humanidad.
**''¿En qué sentido llenó Jesús al universo? ¿Lo llenó con las buenas nuevas a través de sus seguidores? ¿O alguna otra manera de llenar el universo?''
,,Fuentes: Varias.,,
El autor de Hebreos usa sus citas del Antiguo Testamento en diferentes maneras:
*Para aclarar posibles malentendidos. Ej: 2.8-9, citando el Salmo 8.4-6.
*Para reforzar una exhortación con una cita bíblica. Ej: 10.19-39 es reforzado con citas a Isaías 26.20 y Habacuc 2.3-4.
*Para sacar las implicaciones escondidas del texto. Ej: el uso de Jeremías 31 en 8.8-13.
*Para apelar al sentido literal de una palabra. Ej: La discusión de la palabra “hoy” en 3.13, 3.15 y 4.7-8 en su uso del Salmo 95.7.
*Para apelar del menor al mayor. Ej: 2.2-4, 9.13-14, 10.28-29, 12.25.
*Para iluminar el significado de un texto con otro texto que contiene la misma palabra. Ej: En 4.1-11, Salmo 95.7-11 se usa para entender Gn. 2.2. Ambos textos contienen la palabra “descansó.” También en 5.5-6, el autor hace un enlace entre Salmo 2.7 y Salmo 110.4. Ambos textos contienen la palabra enfática “Tú” y son Salmos de nombramiento.
*El autor también usa una cadena de citas en 1.5-13.
*Usa una lista de ejemplos en capítulo 11.
*Usa tipología a través de la carta (Israel es tipo de la iglesia, Canaán y el día de reposo son tipos del descanso eterno del evangelio, el santuario terrenal es tipo del celestial, los sacrificios son tipos del sacrificio de Jesús, etc).
*Midrás homilético, una técnica judía de hacer contemporáneo el texto para los lectores, es predominante a través de Hebreos.
,,Fuente: William L. Lane, vol. 47A, Word Biblical Commentary : Hebrews 1-8, Word Biblical Commentary (Dallas: Word, Incorporated, 2002), cxii-cxxiv.,,
!Citas directas
|purplealtrows|k
|2.8 |Lv. 19:18|
|2.11|Ex. 20:14, 13|
|2.23|Gn. 15:6|
|4.6|Pr. 3:34|
!Alusiones
|purplealtrows|k
|1:5|Pr. 2:3-6|
|1:10-11|Is. 40:6-7, Sal. 102:4, 11|
|1:19|Ec. 7:9|
|1:26|Sal. 141:3, Sal. 39:1, Sal. 34:13|
|2:1|Job 34:19|
|2:9|Dt. 1:17|
|2:11|Dt. 5:18|
|2:21|Gn. 22:9, 12|
|2:23|Is. 41:8, 2 Cr. 20:7|
|2:25|Jos. 2:4, 2:15, 6:17|
|3:8|Sal. 140:3|
|3:9|Gn. 1:26-27|
|3:18|Is. 32:17|
|4:5|Ex. 20:5|
|4:8|Mal. 3:7, Zac. 1:3, Is. 1:16|
|4:10|Job 5:11|
|4:13-14|Pr. 27:1|
|5:3|Sal. 21:9|
|5:4|Mal. 3:5, Gn. 4:10, Is. 5:9, Sal. 18:6, 24:14-15, Lv. 19:13|
|5:5|Jer. 25:34, Jer. 12:13|
|5:7|Jl 2:23, Jer. 5:24, Dt. 11:14|
|5:11|Dn. 12:12, Sal. 111:4, 103:8, Ex. 34:6|
|5:17|1 R. 17:1|
|5:18|1 R. 18:42-45|
|5:20|Pr. 10:12|
1 Juan no contiene citas directas del AT pero sí contiene varias alusiones:
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|!1 Juan|!Alusión al AT|
|1.7 |Is. 2.5 |
|1.9 |Sal. 32.5, Pr. 28.13 |
|2.10 |Sal. 119.165 |
|2.12 |Sal. 25.11 |
|2.16 |Pr. 27.20 |
|2.17 |Sabiduría 5.15 (Apócrifa) |
|2.27 |Jer. 31.34 |
|3.5 |Is. 53.9 |
|3.12 |Gn. 4.8 |
|3.17 |Dt. 15.7-8 |
|5.3 |Dt. 30.11 |
''1. La Bendición de paz''
*“Y el Dios de paz contigo”
*Ocurre en 6 de las 13 cartas de Pablo (Rom. 15.33, 16.20ª, 2 Cor. 13.11, Fil. 4.9b, 1 Tes. 5.23, 2 Tes. 3.16, Gal. 6.16)
*Las siguientes cuatro son significantes porque han sido adaptadas: Rom. 16.20ª, 1 Tes. 5.23, 2 Tes. 3.16, Gal. 6.16.
**1 Tes. 5.23 refleja tres temas principales de la carta: un llamado a la santidad, la certeza de la venida de Cristo, y consolación para Cristianos perseguidos.
**Gal. 6.16 refleja la declaración de Pablo dentro de la carta que los Cristianos son los legítimos herederos de Abraham.
''2. Exhortaciones finales''
*Se encuentran en todas las epístolas de Pablo
*Introducido con “finalmente” (2 Cor. 3.11, Gal. 6.17, Flp. 4.8) o con “Hermanos” (Rom. 16.17, 2 Cor. 13.11, 1 Tes. 5.25, Flm. 20).
''3. Saludos''
*En todas las cartas menos Gálatas y Efesios
*Primera persona (“Yo saludo”)
*Segunda persona (“Saluda a Fulano”)
*Tercera persona (“Fulano les saluda”)
*Osculo santo (Rom. 15.16, 1 Cor. 16.20, 2 Cor. 13.12, 1 Tes. 5.26)
**Solo ocurre en cartas donde hay conflicto en la iglesia
**Es un desafío que se reconcilien y busquen la paz.
''4. Firma''
*Referencia a Tercio en Rom. 16.22
*“En mi propia mano” (1 Cor. 16.21, Gal. 6.11, 2 Tes. 3.17, Flm 19, Col. 4.18)
*La función era para enfatizar
''5. La Bendición de Gracia''
*“La gracia de nuestro Señor Jesucristo sea con vosotros”
*Nótense el quiasmo:
**Gracia y paz en la introducción de la carta
**La bendición de paz y después la bendición de gracia en la clausura de la carta
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|5.21|Te encarezco delante de Dios, del Señor Jesucristo y de sus ángeles escogidos, que guardes estas cosas sin prejuicios, no haciendo nada con parcialidad.|
|6.11-16|Pero tú, hombre de Dios, huye de estas cosas y sigue la justicia, la piedad, la fe, el amor, la paciencia, la mansedumbre. Pelea la buena batalla de la fe, echa mano de la vida eterna, a la cual asimismo fuiste llamado, habiendo hecho la buena profesión delante de muchos testigos. Te mando delante de Dios, que da vida a todas las cosas, y de Jesucristo, que dio testimonio de la buena profesión delante de Poncio Pilato, que guardes el mandamiento sin mancha ni reprensión, hasta la aparición de nuestro Señor Jesucristo. Aparición que a su tiempo mostrará el bienaventurado y solo Soberano, Rey de reyes y Señor de señores, el único que tiene inmortalidad, que habita en luz inaccesible y a quien ninguno de los hombres ha visto ni puede ver. A él sea la honra y el imperio sempiterno. Amén.|
|6.20-21|Timoteo, guarda lo que se te ha encomendado, evitando las profanas pláticas sobre cosas vanas y los argumentos de la falsamente llamada ciencia, la cual profesando algunos, se desviaron de la fe.|
*[[El estilo pedagógico de Jesús]]
*[[Las parábolas de Jesús]]
*[[Dios en los Evangelios]]
*[[La identidad de Jesús]]
*[[El Espíritu Santo en los Evangelios]]
*[[Satanás y los demonios en los Evangelios]]
*[[El Judaísmo: la ley en los Evangelios]]
*[[El Judaísmo: el ayuno en los Evangelios]]
*[[El Judaismo: el sábado / día de reposo en los Evangelios]]
*[[Escatología: el reino de Dios en los Evangelios]]
*[[Escatología: el día del Señor en los Evangelios]]
*[[Escatología: el estado eterno de los inconversos en los Evangelios]]
*[[Escatología: el estado eterno de los discípulos en los Evangelios]]
*[[El nuevo nacimiento en los Evangelios]]
*[[El perdón de los pecados en los Evangelios]]
*[[El amor en los Evangelios]]
*[[El juicio humano en los Evangelios]]
*[[La oración en los Evangelios]]
*[[La sexualidad y el matrimonio en los Evangelios]]
*[[El Sermón del Monte]]
*[[El dinero en los Evangelios]]
*[[Los marginados en los Evangelios]]
*[[La relación entre Judíos y Gentiles en los Evangelios]]
*[[La Gran Comisión / las misiones en los Evangelios]]
Imagina que descubras una nueva perspectiva que radicalmente altera las ideas, como cuando Copérnico dijo que la tierra gira alrededor del sol. ¿Cómo vas a convencer a los demás, que siempre han creído que el sol gira alrededor de la tierra? Para ellos, aceptar tu perspectiva sería un paso radical, y además, ellos ya tienen una perspectiva que ya les han servido por muchos años. Tal vez aún con mucha evidencia ellos rehusarán convencerse. Necesitas una herramienta para persuadirles a abandonar sus perspectivas y aceptar la suya.
Según Baggini y Fosl, error theories son una herramienta apta para esto. Error theories son teorías que explican cómo la perspectiva anterior y errónea se surgió, y justificar a los que la han creído. Demuestra que fue entendible, dado los datos relevantes del caso, que la idea anterior fue aceptada. Pero ahora con los nuevos datos, esta perspectiva anterior necesita ser abandonada, y hay que aceptar la nueva teoría que tú estás proponiendo. "Es entendible que hemos creído que la tierra es plana, por estas razones, x, y, z. La teoría que la tierra es plana se surgió por causa de conclusiones muy justificables. Pero ahora tenemos datos a, b, y c, y por esto debemos aceptar que la tierra es una esfera." Explicar las diferencias entre las perspectivas así ayuda a suavizar la humillación que sienten los intelectuales al admitir su error y adoptar la perspectiva que tú, no ellos, descubriste.
,,Julian Baggini y Peter S. Fosl, The Philosopher's Toolkit. (Chichester, West Sussex, UK: Wiley-Blackwell, 2010), 95-96.,,
La escatología, incluso el juicio final, se menciona en Judas 3, 6, 14-15, 18, 21, y 24:
*Habrá un gran juicio en el día final (Judas 6)
*El Señor vendrá para juzgar (Judas 14-15)
*Estamos en los últimos tiempos (Judas 18)
*La condenación de algunos fue anticipado hace mucho tiempo (Judas 4)
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|Viviendo en los últimos días|"Habéis acumulado tesoros para los días finales" (5.3)|
|Una inminente Parusía|"Por tanto, hermanos, tened paciencia hasta la venida del Señor. Mirad cómo el labrador espera el precioso fruto de la tierra, aguardando con paciencia hasta que reciba la lluvia temprana y la tardía. 8 Tened también vosotros paciencia y afirmad vuestros corazones, porque la venida del Señor se acerca." (5.7-8)|
|El juicio final y las recompensas|pero el que es rico, en su humillación; porque él pasará como la flor de la hierba. Porque cuando sale el sol con calor abrasador, la hierba se seca, su flor se cae, y perece su hermosa apariencia; así también se marchitará el rico en todas sus empresas. (1.10-11)|
|~|Así hablad, y así haced, como los que habéis de ser juzgados por la ley de la libertad. Porque juicio sin misericordia se hará con aquel que no hiciere misericordia; y la misericordia triunfa sobre el juicio. (2.12-13)|
|~|Hermanos míos, no os hagáis maestros muchos de vosotros, sabiendo que recibiremos mayor condenación. (3.1)|
|~|Y la lengua es un fuego, un mundo de maldad. La lengua está puesta entre nuestros miembros, y contamina todo el cuerpo, e inflama la rueda de la creación, y ella misma es inflamada por el infierno. (3.6)|
|~|Uno solo es el dador de la ley, que puede salvar y perder; pero tú, ¿quién eres para que juzgues a otro? (4.12)|
|~|¡Vamos ahora, ricos! Llorad y aullad por las miserias que os vendrán. Vuestras riquezas están podridas, y vuestras ropas están comidas de polilla. Vuestro oro y plata están enmohecidos; y su moho testificará contra vosotros, y devorará del todo vuestras carnes como fuego. Habéis acumulado tesoros para los días postreros. He aquí, clama el jornal de los obreros que han cosechado vuestras tierras, el cual por engaño no les ha sido pagado por vosotros; y los clamores de los que habían segado han entrado en los oídos del Señor de los ejércitos. Habéis vivido en deleites sobre la tierra, y sido disolutos; habéis engordado vuestros corazones como en día de matanza. Habéis condenado y dado muerte al justo, y él no os hace resistencia. (5.1-6)|
|~|Hermanos, no os quejéis unos contra otros, para que no seáis condenados; he aquí, el juez está delante de la puerta. (5.9)|
|~|Pero sobre todo, hermanos míos, no juréis, ni por el cielo, ni por la tierra, ni por ningún otro juramento; sino que vuestro sí sea sí, y vuestro no sea no, para que no caigáis en condenación. (5.12)|
|La existencia de Gehenna|"La lengua está puesta entre nuestros miembros, y contamina todo el cuerpo e inflama la rueda de la creación, y ella misma es inflamada por el infierno." (3.6)|
|La corona de vida = la vida eterna|"recibirá la corona de vida que Dios ha prometido a los que lo aman." (1.12)|
|Heredar el reino de Dios|"herederos del reino que ha prometido a los que lo aman..." (2.5)|
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!¿Predijo Jesús que los eventos de los últimos tiempos ocurrirían durante su vida o inmediatamente después de su vida?
*Jesús dijo que el reino llegaba con él, pero también dijo que el reino es futuro. Esto crea una tensión en las enseñanzas de Jesús acerca del reino y la segunda venida de Jesús.
*''Por un lado'', Jesús enfatiza la inminencia del reino, y la necesidad de sus seguidores de estar atentos, vigilando para esperar su venida (Mt 10.23, 16.28 / Mc 9.1 / Lc 9.27).
*Además, hay varias afirmaciones en los Evangelios acerca del tiempo del reino:
**Está cerca (Mc. 1.15-Mt. 4.17, Mt. 3.2, Lc. 10.11, Mt. 10.7-Lc. 9.2)
**Está avanzando (Mt. 11.12-Lc. 16.16)
**Ya está entre vosotros (Lc. 17.20-21)
**Ya ha llegado (Mt. 12.28-Lc. 11.20)
**Algunos de los discípulos verían el reino durante sus vidas (Mc. 9.1-Mt. 16.28-Lc. 9.27)
**Jesús no celebraría la Santa Cena de nuevo hasta la venida del reino (Lc. 22.16, Mc. 14.25-Mt. 26.29-Lc. 22.18)
*Cualquier lector naturalmente concluirá que Jesús anunciaba que su segunda venida llegaría durante la vida de sus discípulos.
*''Por el otro lado'', hay pasajes en los Evangelios donde Jesús habla de la tardanza o demora de su llegada. En algunas de sus parábolas, el amo llega tarde y los siervos no están listos, o el novio llega tarde y las damas de boda no están listas (Mt. 25.1, 25.5, 25.19, Lc. 17.22, 19.11).
*Además, Jesús indica en su discurso escatológico que hay ciertos sucesos que tienen que realizarse antes de la segunda venida:
**guerras y rumores de guerra,
**falsos profetas,
**terremotos,
**la predicación del evangelio a todas las naciones, etc.
*Jesús advierte que no debemos ser engañados por personas que pretenden ser el Cristo. Da la impresión que su venida tardará mucho.
*''En medio de estos dos extremos'' (textos acerca de la iminencia y textos acerca de la tardanza), hay otros textos que hablan de nuestro desconocimiento de la hora de su venida. No sabemos, y por eso tenemos que estar alertos. (Mc 13.32, 33, 36; Mt 24.42, 25.13, etc)
*Para añadir a nuestra confusión, el discurso escatológico (Mt. 24, y paralelos) a veces parece hablar de la destrucción del templo en Jerusalén (que ocurrió en los años 70 del primer siglo), y a veces parece hablar del fin del mundo y la segunda venida de Jesús. Es difícil interpretar este discurso, porque Jesús varias veces alterna entre estos dos temas.
*Algunos eruditos y otros reconcilian estos datos en maneras que van en contra del testimonio de los Evangelios:
**Algunos dicen que Jesús pensó que él iba a traer el reino de Dios (un reino político sobre un renovado Israel) al entrar a Jerusalén, pero estuvo equivocado, y murió fracasado porque sus enemigos lo detuvieron.
**Otros dicen que los Evangelistas inventaron las palabras acerca de la demora, y las pusieron en la boca de Jesús, para explicar por qué Jesús no había venido pronto como había prometido.
**Otros dicen que la destrucción de Jerusalén y el templo, juntamente con la creación de la iglesia, son la victoria de Jesús y el cumplimiento de sus profecías. Nunca habrá una literal segunda venida de Jesús, pero no es necesario, porque él ya está presente en y por medio de su cuerpo, la iglesia. *''¿Cómo reconciliamos esta tensión entre la inminencia del reino y la demora del reino en las enseñanzas de Jesús? ''No prentendemos tener todas las respuestas acerca de esta pregunta dificil. Simplemente ofrecemos unas pautas para ayudar al estudiante de los Evangelios:
**Por un lado, los dichos acerca de la inminencia nos recuerdan de todo lo que sí se cumplió y fue inaugurado en el primer siglo:
***La resurrección de Jesús. Jesús regresó de su muerte tal como prometió.
***La exaltación de Jesús en su ascensión al cielo y el inicio de su reino sobre todo poder y autoridad
***En envío del Espíritu Santo y el poder que el Espíritu proveyó a los apóstoles y los primeros Cristianos
***La rápida difusión del mensaje de Jesús a través del Imperio Romano y la extensión de la iglesia a los Gentiles
***El amor entre Cristianos y su sacrificio en servicio a otros ofrecen una esperanza a un mundo lleno de orgullo, divisiones y odio.
***La destrucción del templo y de Jerusalén ocurrió tal como Jesús o Por otro lado, los dichos acerca de la demora del reino nos señalan que vivimos entre los tiempos. El reino se ha inaugurado, pero no se ha llegado a realizar en su totalidad. Como dicen los teólogos, vivimos entre el “ya” y el “todavía no” – ya vemos muchas de las bendiciones del reino en nuestras vidas y en nuestro mundo.
**Pero todavía no vemos la victoria completa de Jesús sobre la maldad:
***La injusticia y el pecado siguen con mucho poder
***Los seres humanos todavía sufren y mueren
***Los Cristianos mismos siguen luchando con las tentaciones
***Jesús todavía no ha regresado para resucitar a los muertos y juzgar a la humanidad
*Podemos decir que Jesús introdujo un reino de dos fases, algo que nadie esperaba en su tiempo. La primera fase se cumplió en los eventos de la muerte, resurrección, y ascensión de Jesucristo y la llegada del Espíritu Santo. Pero la última fase está por realizarse todavía. Mientras tanto, los discípiulos de Jesús demuestran con su conducta que Jesús sí ha empezado a reinar – en ellos y entre ellos. Y por su testimonio, en hechos y palabras, el reino de Jesucristo se extiende a nuevas personas y a nuevas áreas de la sociedad.
*''Hay otro concepto que nos puede ayudar: ''los profetas del AT también luchaban con la paciencia y la demora de Dios en actuar. Y varias veces Dios les comunica que, aunque Dios tarda mucho en actuar, ya cuando actúa, actuará repentinamente, rápidamente (p. ej. Habacuc 2.3). Podemos decir que la tensión en las enseñanzas de Jesús acerca del fin en parte se debe porque él quiere enfatizar ambos lados de esta idea profética.
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!¿Qué dijo Jesús acerca del cielo?
*El término “el cielo” se usa para describir dos realidades:
**//El cielo = la morada actual de Dios//
***Dios mora en el cielo (Mt 5:16; 6:1; 7:21; 10:32), y muchas veces se llama el Padre celestial (e.g., Mt 6:9, 6:26, 6.32, 10:32–33, 12:50)
***El Hijo (Jn 3:13; 6:33, 38) y Espíritu también vienen del cielo (Jn 1.32, 15.26)
***Los ángeles viven en el cielo (Mc 12:25, Mt 22:30; Mc 13:32, Mt 24:36; cf Mt 18:10, Mt. 28:2; Lc 2:15; Jn 1:51)
***Jesús ascendió al cielo (Lc 24:51)
***En el cielo se hace la voluntad de Dios (Mt 6:10)
***Los creyentes entran en el “paraíso” en el mismo día en que mueren (Lc 23:43)
***Jesús prometió preparar habitaciones en la casa de su Padre para sus discípulos (Jn 14:2–3)
**//El cielo = la vida después de la segunda venida de Cristo//
***Es eterno (Mc 10:30 / Mt 19:29 / Lc 18:30; Jn 3:16, 36; 5:24; etc; Mt 25:46; Lc 16:9).
****El Evangelio de Juan enfatiza el término “vida eterna” y lo usa como sinónimo para la frase “el reino de Dios” (Jn 3:16, 36; 4:14; 5:24; 6:27, etc).
****Mateo sustituye la frase “el reino de los cielos” en lugar del “reino de Dios”, otra evidencia de la conexión entre el cielo y el reino
***Es un lugar de recompensa o tesoro para los que han sufrido por Cristo y los que lo han obedecido (Mt 5:12 / Lc 6:23, Mt 6:20 / Lc 12:33; Mc 10:21 / Mt 19:21 / Lk 18:22)
***Es un lugar de gozo y de celebración. Varias veces se compara a un banquete (Mt 8:11 / Lc 13:28–29; Mt 25:10; 22:1–10 / Lc 14:16–24; 22:29–30; cf. Mc 14:25 / Mt 26:29 / Lc 22:16).
***Es un lugar de actividades y responsabilidades (Mt 25:21, 23 / Lc 19:17, 19; Mt 24:47 / Lc 12:44).
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!¿Los seguidores de Jesús viviremos en el cielo o en la tierra para la eternidad?
*A pesar de las referencias arriba y muchas más en las epístolas, no debemos pensar que Dios ha abandonado a la tierra o que vamos a pasar la eternidad en el cielo como almas sin cuerpos.
**Jesús dice que los mansos heredarán la tierra (Mt 5.5)
**Jesús afirma la doctrina de la resurrección del cuerpo (Mt 22.23-23, Jn 5.29, 11.24-25)
**Jesús habla de la vida eterna en términos de responsabilidades, autoridad, ciudades, y trabajo (Mt 25:21, 23 / Lc 19:17, 19; Mt 24:47 / Lc 12:44).
**Otros textos del NT afirman la resurrección del cuerpo (Hc 1 Cor 15), un futuro renovado para la tierra (Rom 4.13, 8.19-23, Col 1.20), y el descenso de la Jerusalén celestial a la tierra (Apoc 21.2)
*''Conclusión''
**El cielo se refiere al lugar donde Dios mora.
***Por el momento, la morada de Dios está removida de la tierra, y por eso se hace un contraste entre el cielo y la tierra
***Pero en el futuro, Dios morará con la humanidad en la tiera, y el cielo y la tierra serán uno
**Así que cuando los Evangelios usan “cielo” para hablar del presente o del estado intermedio, debemos entenderlo como “el lugar donde Dios mora actualmente y donde se hace su voluntad”, en contraste con la tierra, donde no podemos ver directamente a Dios y donde muchos violan la voluntad de Dios. //Es un contraste horizontal.//
**Cuando los Evangelios usan “cielo” para hablar de la futura morada del creyente, debemos entenderlo como “la futura época cuando Dios morará en la tierra con la humanidad, y la humanidad hará su voluntad”, en contraste con el presente siglo. //Es un contraste cronológico.//
*Véase [[¿Dónde pasaremos la eternidad? (una presentación en línea)]] para más información.
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!¿Qué dijo Juan el bautizador acerca del destino eterno de los inconversos?
*Juan habló de la ira venidera (Mt. 3.7, Lc. 3.7)
*Juan lo comparó con un árbol cortado con el hacha y echado al fuego (Mt. 3.10, Lc. 3.9, 13.9). Jesús usó la misma figura (Mt. 7.19)
*Juan dijjo que el Mesías bautizará con fuego (Mt. 3.11)
*Juan lo comparó con paja echada a un fuego que nunca se apagará (Mt. 3.12, Lc. 3.17)
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!¿Qué figuras usó Jesús para hablar del destino eterno de los inconversos?
*Lo comparó con ''sal sin sabor'', que es arrojada afuera y pisoteada (Mt. 5.13, Lc. 14.35)
*Lo comparó con ''la destrucción completa de una casa'' (Mt. 7.27, Lc. 6.49)
*Lo comparó con ''la expulsión'' (Mt. 8.12) y hasta la decapitación ''de traidores'' (Mt. 22.7, Lc. 19.27)
*Lo comparó con ''manojos de cizaña'' que son echados al fuego por los agricultores (Mt. 13.30)
*Jesús lo comparó con ''una cizaña arrancada por sus raíces'' y echada al fuego (Mt. 13.40-42, 15.13)
*Lo comparó con ''peces incomibles'' que son aventados por los pescadores (Mt. 13.48)
*Posiblemente lo comparó con ''la tortura de prisioneros'' (Mt. 18.34). La palabra griega para verdugo se trata de la guardia cuya función era de torturar a los prisioneros
*Lo comparó con ''personas que caen sobre una piedra'' y se quebrantan (Mt. 21.44, Lc. 20.18)
*Lo comparó con ''personas desmenuzadas'' porque una piedra cae sobre ellas (Mt. 21.44, Lc. 20.18)
*Lo describió como ''personas echadas y hasta expulsadas de una celebración'' (Mt. 22.13, Lc. 13.27-28)
*Lo comparó con ''el ser cortado en pedazos con espadas'' (Mt. 24.51, Lc. 12.46)
*Jesús lo comparó con ''la expulsión'' (Mt. 25.30) o hasta el castigo con golpes ''de un siervo'' que no respeta su amo y hace maldad (Lc. 12.47-48). //Este último texto da la impresión de que el infierno será más severo para algunas personas y menos severo para otros.//
*Lo comparó con ''un dueño de propiedad que mata a los arrendatarios'' por haber asesinado a su hijo (Mc. 12.9)
*Jesús lo comparó con ''una rama que no produce fruto'' y es cortada del árbol y echada al fuego (Jn. 15.6)
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!¿Qué cosas dijo Jesús acerca del estado eterno de los inconversos sin usar figuras?
*Habló de castigo eterno (Mt. 25.46)
*Habló de ir al infierno (Mt. 5.22, 5.29-30, 18.8-9, 23.33) donde el gusano no morirá y el fuego no se apagará (Mc. 9.43-48)
*Jesús exhortó a temer al que tiene poder para echar al infierno (Mt. 5.29-30, 10.28-30, Lc. 12.5)
*Dijo que los ángeles separarán a las personas y echar algunas al horno de fuego (Mt. 13.49-50)
*Muchas veces Jesús habló del lloro y el crujir de dientes (Mt. 8.12, 13.42, 13.50, 22.13, 24.51, 25.30, Lc. 13.28)
*Hablando de los de Israel, dijo que los desobedientes de ellos serán asignados un lugar con los incrédulos (Mt. 24.51, Lc. 12.46)
*Habló de recibir condenación (Mt. 12.37, Mc. 12.40, 16.16, Lc. 20.47, Jn. 3.17-18)
*Habló de perder la vida o el alma (Mt. 10.37-39, Mc. 8.35-36, Lc. 9.24-25, 12.20, 17.33, Jn. 12.25)
*Dijo que a las personas que no tienen se les quitará lo que piensan tener (Mt. 25.29, Mc. 4.25, Lc. 8.18)
*Habló de destrucción (Mt. 7.13)
*Habló de perecer (Lc. 13.3, 13.5, Jn. 3.16, 10.27)
*Habló de no entrar al reino de Dios (Lc. 18.17, 18.25)
*Dijo que hubiera sido mejor para ellos si “se le colgara al cuello una piedra de molino de asno y que se le hundiera en lo profundo del mar.” (Mt. 18.6, Mc. 9.42, Lc. 17.1-2)
*Dijo que hubiera sido mejor para ellos si no se nacieran (Mc. 14.21)
*Dijo que será mejor para Sodoma, Tiro y Sidón que para las ciudades de su generación, y Capernaúm será abatida hasta Hades (Mt. 10.15, 11.22-24, Lc. 10.12-15 – puede ser que hablaba de la destrucción de las ciudades)
*Dijo que Judas Iscariote era el “hijo de perdición” y hubiera sido mejor para él no haber nacido (Mt. 26.24, Jn. 17.12)
*En Lucas 16.23-28 Jesús contó la parábola de Lázaro y el hombre rico. La parábola ofrece una descripción gráfica de sufrimiento en los fuegos de Hades (el estado intemedio). Debemos tener cuidado porque esta es una parábola, una obra de ficción, no una narrativa de personas reales, y el punto de la parábola no se trata del infierno sino de la terquedad de las personas que no creen lo que dicen las Escrituras. Sin embargo, la descripción concuerda con la descripción del infierno en los textos arriba.
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!¿Por qué es sorprendente la cantidad de referencias al infierno en las enseñanzas de Jesús?
Porque el público por lo general enfatiza la compasión y ternura de Jesús. Es sorprendente que el mismo Maestro que habló de amar al prójimo y de ser un buen Pastor que busca las ovejas perdidas es la persona que menciona el infierno más que cualquier persona en la Biblia.
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!¿Cuál es el trasfondo conceptual de la doctrina del infierno?
*No hay una doctrina muy definida de la vida más allá de la muerte en el AT.
**El concepto principal es el de ''seol,'' el lugar de los difuntos. Tanto los justos y los injustos iban a seol. Era un lugar oscuro donde no hay alabanza a Dios, pero no implica el castigo de los malos.
**La Septuaginta, la traducción del AT a griego, tradujo seol con la palabra ''hades.'' En los siglos después del NT la palabra seol comenzó a ser usada para hablar del infierno, un lugar de castigo y tortura de los inconversos. Pero en el tiempo bíblico la palabra todavía se usaba como una palabra general para hablar del reposo de los difuntos.
**El NT usa otra palabra para hablar del lugar de castigo eterno de los inconversos: ''gehenna''. Originalmente se refería al valle del hijo de Hinom, un lugar fuera de Jerusalén donde quemaban la basura y los desechos. Era un lugar de olor, suciedad, fuego y humo. Además, en el tiempo del AT era un lugar donde se practicaba el sacrificio de los hijos, y los profetas denunciaban ese valle (2 Cr. 28:3; 33:6; 2 R 16:3, Jer 7:30–33; 19:1–13; 32:34–35). Con el tiempo la palabra comenzó a usarse de manera figurativa, para referirse al infierno.
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!¿Qué quiere decir la palabra “escatología”?
*Literalmente quiere decir “la doctrina de las últimas cosas”, y en su mayor parte se refiere a cosas que son futuras para nosotros: la muerte, el estado intermedio, la segunda venida de Cristo, el juicio final, y el estado eterno
*Sin embargo, estamos viendo la escatología de personas que vivían en nuestro pasado, quienes decían que los últimos tiempos que los profetas anunciaban en el AT había llegado ahora en Jesús de Nazaret. Así que debemos incluir entre los temas de la “escatologia” el concepto del tiempo y de la historia mundial que tenían Jesús y los Evangelistas.
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!En términos generales, ¿qué enseñaba Jesús acerca de la escatología?
*Jesús enseñaba que Dios está a punto de juzgar a la humanidad y reafirmar su dominio sobre la tierra, y está dando cierto lapso de tiempo a la humanidad para arrepentirse
*Jesús enseñaba que este juicio final se llevará a cabo por medio del Hijo del hombre, quien vendría a la tierra para juzgar
*Jesús afirmaba la doctrina de los Fariseos y muchos otros Judíos de que Dios resucitará corporalmente a los muertos para juzgarlos, echando a algunos al fuego del infierno, y recogiendo a otros a la vida eterna
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!¿Cuál es el núcleo o resumen de las enseñanzas de Jesús, según los Evangelios?
*Mateo resume las enseñanzas de Jesús así: “Desde entonces comenzó Jesús a predicar, y a decir: Arrepentíos, porque el reino de los cielos se ha acercado.” (4.17)
**Podemos ver que es palabra por palabra el mismo resumen que Mateo da al mensaje de Juan el bautizador en Mt 3.1-2
**Compara Mc 1.14-15: “Después que Juan fue encarcelado, Jesús vino a Galilea predicando el evangelio del reino de Dios, diciendo: El tiempo se ha cumplido, y el reino de Dios se ha acercado; arrepentíos, y creed en el evangelio.” (V.t. Mt. 4.23, Mt. 9.35, 13.19, Lc. 4.43, Lc. 8.1, Lc. 9.11)
**En total, hay 76 diferentes dichos acerca del reino en los Evangelios, distribuidos en 108 textos. Algunas estadísticas notables:
***Marcos usa solamente la frase “el reino de Dios”, 14x
***Mateo usa esta frase 5x, pero prefiere la frase “el reino de los cielos” (32x) y simplemente “el reino” (13x)
***Lucas usa “reino de Dios” 32x, y “reino” 7x.
***Juan prefiere sustituir la frase “vida eterna” en vez de hablar del reino. Sin embargo, Juan usa “reino de Dios” 2x y “reino” 3x.
**Hoy en día es común escuchar el mensaje cristiano resumidio como un mensaje de la salvación personal, de una relación personal con Jesús, como una ayuda para poner en orden la vida de uno y encontrar el propósito de uno, etc. Pero más básico que todos estos aspectos del evangelio es este llamado escatológico a la humanidad:
***Dios es rey sobre la creación
***La humanidad se ha rebelado contra su rey
***Dios pronto va a instituir su reino: juzgará a la humanidad, e impondrá su voluntad sobre ella
***Pero por mientras, Dios ofrece a toda la humanidad un tiempo de amnistía, un tiempo durante el cual promete perdonar a todos los que se arrepientan de sus pecados y se someten a su Mesías
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!¿Cómo se ha definido “el reino de Dios” entre los teólogos?
*Agustín dijo que el reino es la iglesia, que los dos términos son iguales
*Muchos Cristianos han seguido la definición de Agustín, pero ampliando la idea para incluir la Cristiandad, la sociedad occidental gobernada por la iglesia. Esto ha resultado en las cruzadas, la inquisición, la subyugación de los habitantes de las Américas, etc, porque se creía que estaban avanzando el reino de Dios por conquistar y dominar a los demás
*Muchos posmilenialistas siguen con la misma idea de crear una sociedad ideal – el milenio en la tierra - por medio del avance de la iglesia
*Ritschl enfatizó el aspecto interior: “el reino está en ustedes” en el sentido de ser una fuerza espiritual dentro del individuo, guiando su vida
*J. Weiss y A. Schweitzer dijeron que el reino es un nuevo siglo, una nueva era que elimina el siglo anterior. Schweitzer dijo que Jesús intentó forzar la mano de Dios, entregándose a la muerte para obligar a Dios a que lo rescatara, pero Jesús estuvo equivocado y murió sintiéndose derrotado y abandonado por su Dios.
*Bultmann habló en términos personales, y dijo que el reino es un momento existencial que cada persona enfrenta en su vida, un momento que obliga a cada persona a una decisión contínua de hacer el bien o no.
*C. H. Dodd dijo que las curaciones y exorcismos de Jesús eran pruebas de su victoria sobre el mundo demoniaco. La persona y el ministerio de Jesús mismo inauguran, y son, el reino de Dios. La frase que Dodd usa es la “escatología realizada” – que el miedoso fin del mundo no es inminente, porque la nueva época hermosa que los profetas anunciaron ya se ha hecho realidad en Jesús.
*Podemos poner los diferentes puntos de vista en un espectro entre los que enfatizan los aspectos del reino que “ya” han llegado, y los que enfatizan los aspectos del reino que “todavía no” se han hecho realidad. Podemos decir que Dodd enfatiza el “ya”, mientras Weiss y Shweitzer enfatiza el “todavía no”
*Ladd, en su Teología del Nuevo Testamento, lo define así: El reino es “la manifestación de la Historia redentora. El Reino es el gobierno real de Dios que tiene dos instancias: el cumplimiento de las promesas del Antiguo Testamento en la misión histórica de Jesús y la consumación al final del siglo, con lo que se inicia el Siglo Venidero.” (91)
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!¿Cómo podemos definir “el reino de Dios” de una manera que toma en cuenta los datos bíblicos?
Podemos definir el reino de Dios así: “La época en que Dios ejercerá su dominio directo sobre toda su creación.”
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!Pero, ¿No es Dios el Rey, simplemente por ser el Creador
*Dios, por ser Dios, es el Rey sobre su creación. En este sentido siempre ha sido y siempre será el Rey. Podemos mencionar aquí las muchas veces que el AT describe a Dios como rey:
**Dios como rey: Dt. 9.26, 1 Sam. 12.12, Salmo 24.10, 29.10, Isa. 6.5, 33.22, Sof. 3.15, Zaq. 14.16-17.
**Tiene un trono real: Sal. 9.4, 45.6, 47.8, Isa. 6.1, 66.1, Ezeq. 1.26.
**Su reino futuro es afirmado (Sal. 10.16, 146.10, Isa. 24.23.
**Salmo 22.28: “el reino pertenece al Señor.”
**En el Exodo, Dios como rey se opone a Faraón, un rival.
**El pacto afirma la soberanía de Dios sobre su pueblo.
**1 Sam. 8.6ff: Israel exige un rey, y Dios lo interpreta como un rechazo de su dominio sobre ellos.
**La dinastía de David llega a ser el agente del dominio de Dios sobre Israel.
**Los profetas entregan mensajes del rey a Israel y Judá.
**En Daniel vemos el reino de Dios que se opone a los reinos humanos y los destruye.
*Pero desde el pecado, la humanidad se ha rebelado contra su dominio sobre ellos. Dios es rey, pero no reina en los corazones de ellos. Así que es necesario que Dios intervenga para que vuelva a ser el Rey supremo. Jesús vino para anunciar la llegada inminente de esta intervención.
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!¿Estamos en el reino ahora? ¿A partir de cuándo? ¿O aun no ha llegado el reino?
*Jesús vino anunciando que Dios está a punto de retomar o reconquistar su creación. Dios vendrá para juzgar a los impíos, eliminar del mundo todo pecado e injusticia, y el mundo nuevamente será un lugar donde Dios reina supremo. En este sentido “el reino de Dios está cerca” pero aun no ha llegado.
*Jesús es el Mesías, el Rey por medio del cual Dios reinará. Así que podemos decir, en un sentido muy limitado, que el reino había llegado en la persona y el ministerio de Jesús de Nazaret (p. ej. Mt 12.28: “Pero si yo por el Espíritu de Dios echo fuera los demonios, ciertamente ha llegado a vosotros el reino de Dios.”)
*El testimonio del resto del NT es que Jesús fue coronado el Mesías en su exaltación (su resurrección y ascensión al cielo) (p. ej. Romanos 1.4, Hebreos cap. 1). Podemos decir que en la exaltación de Cristo, el reino de Dios fue inaugurado de manera visible, pero limitada. El reino empezó pequeño como semilla, pero va creciendo y extendiéndose.
*Vivimos, entonces, después de la inauguración del reino y su consumación. Vemos ahora algo de su poder, pero esperamos su realización completa. Vivimos entre el “ya” y el “todavía no.”
*Los profetas hacían el contraste entre el “presente siglo” y el “siglo venidero”. En Jesús el siglo venidero ha empezado, pero todavía estamos en el presente siglo. Somos gente de dos siglos. Estamos en el mundo, pero no somos del mundo. Jesús nos llama a vivir los valores del siglo venidero mientras estamos en este siglo pasajero.
*Durante este tiempo “entre los siglos”, mientras nosotros vamos transformando nuestras vidas, hogares, iglesias, organizaciones, comunidades y países, extendemos el reino de Dios en cada uno de estos ámbitos o esferas.
*Podemos decir que al grado que un país, organización o persona funciona como Dios quiere que funcione, es el grado que vemos al reino de Dios.
*Pero en este mundo pecaminoso, no podemos identificar el reino de Dios con ninguna persona, iglesia, país, partido político, etc.
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!Si el reino se trata del inminente juicio de Dios sobre la humanidad, ¿Por qué Jesús lo llama ‘buenas nuevas’?
*Es cierto que el evangelio es una mala noticia para los que rehusan soltar el pecado y el siglo presente para recibir y abrazar el reino de Dios.
*Sin embargo, se trata de un período de amnistía durante el cual la humanidad tiene la oportunidad de arrepentirse y encontrar perdón. Es una hermosa oferta de gracia al pecador.
*En particular, vemos que el evangelio es buenas nuevas para los que han sido las víctimas del estado quo del mundo actual: los pobres, los oprimidos, los pecadores encarcelados en adicciones y vicios, los ignorantes, los desconsolados, los enfermos y endemoniados, etc. Jesús viene sanando, expulsando demonios, y pronunciando bienaventuranzas a ellos, para que ellos vean que ellos tienen su esperanza en él. Algún día la justicia, la sanidad y la liberación volverán a florecer en la tierra. Mientras tanto ellos deben seguir orando “venga tu reino y hágase su voluntad…en la tierra” (Mt 6.10) con confianza, porque su Padre es bueno y los escuchará. Como la viuda ante el juez injusto, no deben desmayar en clamar al Juez para que traiga su justicia al mundo (Lc 18.1-8).
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!¿Cuáles son algunas características del reino de Dios?
*Los Judíos esperaban al reino de Dios
**Mc. 15.43 / Lc. 23.51, Lc. 17.20
**Lc. 19.11 – pensaban que iba a aparecer pronto
*El reino se revela por parábolas a los discípulos y se esconde a los demás (Mc. 4.11-Mt. 13.11-Lc. 8.10)
*El evangelio del reino es confirmado por los milagros y exorcismos de Jesús (Mt. 12.28, Lc. 11.20)
*Jesús es el rey / el reino es su reino
**Exclamaciones y comentarios de otras personas (Mt. 20.21, 23, Lc. 23.42, Jn. 1.49)
**Preguntas por otras personas (Jn. 18.33)
**Ángeles (Lc. 1.33)
**Jesús (Lc. 22.29-30)
**Características del reino
*No es de este mundo (Jn. 18.36)
*Su crecimiento es invisible e inexplicable (Mc. 4.26, Mt. 13.33-Lc. 13.20)
*Comienza pequeño y crece en algo grande (Mc. 4.30-Mt. 13.31-Lc. 13.18)
*Crece al lado del crecimiento del mal (Mt. 13.24)
*Dios siembra los “hijos del reino” (Mt.13.38)
*El Padre ha preparado los puestos de autoridad en el reino; Jesús no puede asignarlos (Mt. 20.21)
*Jesús entrega las llaves del reino a sus discípulos (Mt. 16.19)
*El evangelio del reino será predicado a todas las naciones antes del fin (Mt. 24.14)
*Los ángeles purgarán del reino todo pecador (Mt.13.41, Mt. 13.47)
*Vendrán poco después de las señales que Jesús menciona en su discurso apocalíptico (Lc. 21)
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!¿Cuáles son los beneficios del reino?
*Los justos brillarán como el sol en el reino (Mt. 13.43)
*Los que son instruidos en el reino sacan muchos tesoros (Mt. 13.52)
*Incluye un banquete (Lc. 13.28-30, Lc. 14.15, Lc. 22.29-30, Mt. 8.11-Lc. 13.29, Mt. 8.12)
*Los que pierden familia para el reino de Dios recibirán en abundancia (Lc. 18.29)
*Los apóstoles reinarán en ello (Lc. 22.29-30)
*Los que están en el reino son superiores a Juan el Bautizador (Mt. 11.11-Lc. 7.28)
*Es un reino donde no recibimos conforme a lo que merecemos sino conforme a la gracia de Dios (Mt. 20.1)
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!¿Cuáles son los requisitos para entrar al reino de Dios?
*La entrada al reino de Dios es difícil (Mc. 10.24)
*Sin embargo muchos pecadores y Gentiles estarían incluidos y muchos Judíos excluidos a (Mt. 8.12, ¿Mt. 21.43?, Lc. 13.28-30, Mt. 8.11-Lc. 13.29) (Mt. 21.31, ¿Mt. 21.43?)
*Ser nacido de nuevo (Jn. 3.3, Jn. 3.5)
*Amor para Dios y para el prójimo le pone a uno cerca del reino (Mc. 12.34)
*Arrepentimiento (Mc. 1.15-Mt. 4.17, Mt. 3.2 (Juan))
*Una justicia que excede la de los escribas y fariseos (Mt. 5.20)
*Hacer la voluntad del Padre (Mt. 7.21)
*La recepción de los discípulos de Jesús (Mt. 25.34)
*Recibirlo como niño (Mc. 10.15-Mt. 18.3-Lc. 18.17)
*Agarrarlo con fuerza (Mt. 11.12-Lc. 16.16)
*Pertenece a los pobres / de espíritu (Mt. 5.3-Lc. 6.20)
*Pertenece a los perseguidos (Mt. 5.10)
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!¿Qué cosas sirven como impedimentos a la entrada al reino?
*Los miembros de nuestros cuerpos (Mc. 9.47)
*Los maestros de la ley y los fariseos (Mt. 23.13)
*Los compromisos a la familia (Lc. 9.60, 62)
*Las riquezas
**Mc. 10.23-Mt. 19.23-Lc. 18.24
**Mc. 10.25-Mt. 19.24-Lc. 18.25
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!¿Cuáles son las demandas radicales del reino?
*El valor incomparable del reino y su prioridad sobre todo lo demás (Mt. 13.44-45, Mt. 6.33-Lc. 12.31)
*Requiere el perdón de las ofensas de otros (Mt. 18.23)
*Es bueno renunciar el matrimonio para el reino (Mt. 19.12)
*Implica la venta de las posesiones (Lc. 12.31-33)
*Hay que orar para la llegada del reino (Mt. 6.10-Lc. 11.2)
*El grado de obediencia a la ley determina la grandeza de uno dentro del reino (Mt. 5.19)
*La humildad determina la grandeza de uno en el reino (Mt .18.1, 4)
*El reino invita a muchos pero acepta a pocos (Mt. 22.2)
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!¿Cuál es la relación entre el reino y la iglesia? ¿Cuál es la relación entre el reino y el milenio? ¿Cuál es la relación entre el reino y el pacto?
''Reino e iglesia''
*Como vimos en preguntas anteriores, vemos algo del reino de Dios en personas, organizaciones y países al grado de que se conforman a la voluntad de Dios.
*La teología reformada dice que este fenómeno se aplica a los inconversos también. Vemos algo del reino de Dios en las personas inconversas al grado de que hacen cosas conforme a la voluntad de Dios.
**Por ejemplo, un gobernante pagano pero sabio y justo es preferible a un gobernante cristiano pero cruel e injusto.
*La iglesia es como una levadura en las sociedades donde existe, y su influencia se extiende más allá de los se convierten.
*Todo lo anterior significa que el reino es más amplio que la iglesia, porque lo vemos obrando fuera de la iglesia.
*Sin embargo, los Cristianos y las iglesias no se someten 100% a su Rey. Todavía existe pecado en cada creyente y cada iglesia.
*Esto nos dice que el reino es a la vez más pequeño que la iglesia, porque el reino todavía no se ha formado perfectamente dentro de ella.
*En la teología reformada, la iglesia invisible incluye solamente a las personas que Dios elige y regenera. Sin embargo, Dios ha dado su pacto a su pueblo, y los beneficios y responsabilidades del pacto se extienden más allá de las personas elegidas y regeneradas. Incluye también a los hijos de los creyentes y todos los miembros de la iglesia “visible”, aunque no todos llegarán a ser salvos. Así que el pacto es más ámplio que la iglesia.
*Pero obviamente, según la descripción del reino que damos aquí, el reino y sus efectos se ven obrando aun en personas fuera de la iglesia visible. El reino es más amplio que el pacto.
''Reino y milenio''
*Según cualquier perspectiva milenialista, el milenio es período limitado de tiempo.
**Según los premilenialistas: 1,000 años, literales o no, entre la segunda venida de Jesús hasta el estado eterno
**Según los posmilenialistas: 1,000 años, literales o no, de paz y prosperidad que la iglesia creará en la tierra antes de la segunda venida
**Según los amilenialistas: la presente época de la iglesia, entre la exaltación de Cristo y el un tiempo final cuando Satanás será soltado brevemente
*Así que el concepto del reino es más amplio que el concepto del milenio
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*Efesios contiene 2429 palabras en griego, y un vocabulario de 530 diferentes palabras.
*Hay 41 hapax legomena (palabras que sólo ocurren en Efesios y no en el resto del NT), y otras 84 palabras que ocurren en el NT y Efesios pero no en las otras cartas paulinas.
*Efesios contiene varias oraciones largas en el griego: 1.3-14, 1.15-23, 2.1-7, 3.2-13, 3.14-19, 4.1-6, 4.11-16, 6.14-20
,,Fuente: desconocida.,,
Según Gordon D. Fee, hay:
*438 diferentes palabras en Filipenses, usadas un total de 1633 veces,
*42 hapax legómena (palabras que solo ocurren en Filipenses y no en el resto del NT),
*34 hapax paulinas (palabras que solo ocurren en Filipenses y no en las otras cartas de Pablo).
,,Fuente: Gordon D. Fee, Comentario de la epístola a los Filipenses. (Barcelona: Clie, 2006).,,
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!!Empezar con la oración
Orar acerca de lo que haces o tienes que hacer. Pedir la ayuda de Dios, y comprométete a cumplir la tarea delante de él
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!!Descansos
Tomar un breve descanso (5, 10 minutos) para estirar las piernas.
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!!Limitarte
Comprometerse a trabajar por un tiempo limitado, y hasta usar una alarma para avisarte que el tiempo se acabó. A veces el hecho de comprometernos a un tiempo limitado nos parece menos intimidante que comprometernos a trabajar hasta que terminemos. Y a veces esta estrategia nos ayuda a superar la intimidación, y decidimos trabajar hasta terminar.
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!!El amor
Recordarte que tus tareas son parte de tu amor por Dios y por los demás.
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!!La música
Usar música de trasfondo para motivarte para tareas aburridas y repetitivas (pero no cuando tienes que leer o concentrarte).
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!!Tu ambiente
Checar tu ambiente para ver si tienes suficiente oxígeno y luz, para ver si la temperatura, tu postura, la cantidad de ropa que andas, son adecuadas.
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!!Visualizar la meta
Imaginar el resultado final para renovar tu motivación.
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!!Recompensas
¿Qué puedes usar como recompensa? “Cuando termino, puedo tener o hacer x”.
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!!Dividir y conquistar
Es bueno separar una tarea en sus componentes (las acciones necesarias para completar la tarea) y enfocarnos únicamente en la primera acción, si el proyecto entero nos parece intimidante.
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!!Una por una
Concentrarte en una sola tarea a la vez. No te dejes distraer por la urgencia de las demás tareas.
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!!La gracia
Recordarte que si Dios te ha llamado a hacer esto, él te dará la gracia para hacerlo, y la tarea misma será una gracia para tí.
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!!Evitar las distracciones
Limítate a checar el correo electrónico y redes sociales una vez al día, apaga el chat o messenger, está atento al tiempo que pasas en línea o platicando.
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Capítulos 8-10 y capítulos 12-14 de 1 Corintios tienen ''una estructura ABA'':
Caps 8-10:
@@.indent1 A: El tema de la carne sacrificada a los ídolos (cap. 8)@@
@@.indent2 B: Los derechos de Pablo (cap. 9)@@
@@.indent1 A: El tema de la carne sacrificada a los ídolos (cap. 10)@@
Caps 12-14:
@@.indent1 A: Los dones del Espíritu Santo (cap. 12)@@
@@.indent1 B: El amor (cap. 13)@@
@@.indent1 A: Los dones del Espíritu Santo (cap. 14)@@
*[[El género de los Evangelios]]
*[[El Problema Sinóptico]]
*[[La armonización de los Evangelios]]
*[[La predicación de los Evangelios]]
*[[Los acercamientos críticos a los Evangelios]]
*[[Los énfasis de cada Evangelio]]
!Evidencia interna:
*La carta identifica su autor como “Simeón Pedro” y dice que es su segunda carta (1.1, 3.1). El nombre “Simeón” para Pedro solo ocurre en Hechos 15.14. Hubiera sido más probable que un autor seudónimo usara el nombre “Simón”, que era más conocido.
*El autor dice que fue testigo de la transfiguración de Jesucristo (1.16-18)
*El autor llama a Pablo “nuestro querido hermano” en 3.15. Carson, Moo y Morris dudan que un autor seudónimo introduciría dudas acerca de Pablo. ,,436,,
*¿Es 1.13-14 una referencia a la predicción Jn. 21.18-19?
*El autor habla en términos fuertes acerca de la verdad y las mentiras (1.12, 2.3). Estas declaraciones serían hipocresía de parte del autor si escribió en nombre de otro, falsamente.
*Vocabulario que la carta comparte con los discursos de Pedro en Hechos pero no son muy comunes en el resto del NT:
**“Alcanzado” (1.11, Hechos 1.17)
**“Piedad” (1.3, 1.6, 1.7, 3.1; Hechos 3.12)
**“Inicuos” (2.8, Hechos 2.23)
**“Galardón de injusticias” (2.13, 15; Hechos 1.18)
**“El día del Señor” (3.10, Hechos 2.20)
*[[Paralelos entre 2 Pedro y 1 Pedro]]
!Evidencia externa:
*Orígenes acepta que Pedro fue el autor, reconociendo que había disputas sobre este punto.
*Es posible, pero no seguro, que Ireneo alude al libro.
!Otras consideraciones
*La seudonimidad es falsificar un documento. Es mentir. La iglesia primitiva rechazaba las obras seudónimas.
*Si 2 Pedro fue seudónimo, era un logro milagroso, porque el autor logró imitar el pensamiento del primer siglo desde un tiempo lejano cuando la doctrina y el vocabulario había cambiado. Y convenció a la iglesia que su carta era auténtica.
*El autor enfatiza la verdad y el error. ¿Podría haber mentido acerca de la autoría de su carta para promoverla?
*Carson, Moo y Morris (437) preguntan por qué esta carta necesitaba el apoyo del nombre de Pedro si fue seudónima. Su contenido es ortodoxo, y nada muy distinto de otros libros cristianos. Falta explicar la motivación detrás de la seudonimidad de esta carta.
*Si la carta fue seudónima, ¿por qué no imita el estilo de 1 Pedro? ¿Por qué es tan diferente? Más bien, esta carta es similar a Judas, no 1 Pedro.
*El contraste radical entre la agonizada esclavitud 7.14-25 y la liberación en 8.1ff implica una conversión y un cambio total en su condición espiritual.
*8.1 comienza con ἄρα νῦν, “Ahora, pues”, que indica un contraste con lo anterior y un cambio del pasado al presente.
*En 8.1 “pues” (ara) indica un resultado de algo que procede.
**Pero la liberación en 8.1-2 no puede proceder del problema en 7.14-24 y 7.25b.
**La exclamación en 7.25ª es muy breve y general para ser el fundamento de 8.1-2.
**Así que 8.1-2 tiene que referirse al argumento que comienza en 6.1, en particular, a 6.14 y 7.6.
*7.14-25 nunca refiere al Espíritu Santo, mientras 8.1ff habla del Espíritu 18 veces.
*7.14-25 no presenta una persona simplemente luchando con el pecado, sino completamente bajo su control. Parece negar el poder de Cristo y del Espiritu Santo en 8.1-4.
*7.14-25 presenta alguien que tiene la necesidad de obedecer la ley de Moisés, pero Pablo en 6.1-6 y 7.4-6 dice que los creyentes no están bajo la ley.
*Algunas expresiones en 7.14-25 contradicen lo que capítulo 6 dice acerca de la liberación del cristiano del pecado: 6.6, 6.11, 6.14, 6.18-22. V.t. 8.2. En particular, “prisionero” en 7.23 contrastado con “liberado” en 8.2.
*El enlace entre el “yo” y la carne en 7.14, 18, 25. 7.5 dice que los inconversos son los que están en la carne.
*Las exhortaciones en las cartas de Pablo implican su confianza que sus lectores tienen la habilidad de obedecerlas. Esto va en contra del retrato negativo del Cristiano que vemos en posición #1.
*Si Filemón no quisiera cumplir con el pedido de Pablo, seguramente habría destruído esta carta. El hecho de que tenemos esta carta en nuestras Biblias es evidencia que Filemón cumplió lo que Pablo le pidió.
*Dos datos externos apoyan nuestra conclusión en que Filemón liberó a Onésimo:
**Según Elwell y Yarbrough, se encontró una inscripción en Laodicea, cerca de Colosa, dedicada por un esclavo liberado a Marco Sestio Filemón, el amo que lo liberó. Es posible que se refiere al Filemón de esta carta. Onésimo probablemente guardó esta carta toda su vida como el documento que le ganó la libertad.
**Ignacio de Antíoco menciona un obispo de la iglesia con el nombre Onésimo. Es posible que este esclavo fue liberado por Filemón y llegó a ser un líder importante en la iglesia cristiana.
Jonás 4.2 y Joel 2.13 aluden a Éxodo 34.6. Es interesante notar que Joel usa la afirmación acerca de Dios en Éxodo para llamar a Israel al arrepentimiento, pero Jonás se queja de esta afirmación acerca de Dios, porque no quiere que Dios tenga misericordia de la ciudad de Nínive.
|!Éxodo 34.6|!Jonás 4.2|!Joel 2.13|
|¡Jehová! ¡Jehová! Dios fuerte,<br>@@.purple misericordioso y piadoso;@@<br>@@.blue tardo para la ira@@<br>@@.green y grande en misericordia@@ y verdad...|porque yo sabía que tú eres un Dios<br>@@.purple clemente y piadoso@@,<br>@@.blue tardo en enojarte@@<br>@@.green y de gran misericordia@@,<br>que te arrepientes del mal.|...convertíos a Jehová, vuestro Dios;<br>porque @@.purple es misericordioso y clemente@@,<br>@@.blue tardo para la ira@@<br>@@.green y grande en misericordia@@,<br>y se duele del castigo.|
,,Texto: Reina Valera Revisada (1995) (Miami: Sociedades Biblicas Unidas, 1998).,,
''Versículos:'' Gal. 5.10, Flm 21, 2 Tes. 3.4
''Forma:'' “Yo tengo confianza que . . .”
''Función:'' La función es de ejercer presión indirecta para persuadirlos a conformarse a sus expectativas confiadas. Es ejercer presión a través de los cumplidos.
*[[La estructura de Ezequiel]]
*[[Notas exegéticas para Ezequiel]]
!!Resumen
*Amón se regocijo cuando el templo de Dios fue profanado en Jerusalén. Dios destruirá a Amón, y lo entregará a un pueblo del oriente.
!!Resumen
*Moab se burló de Judá, diciendo que Judá era como cualquier otra nación. Dios responde que destruirá a Moab, y entregarlo a un pueblo del oriente.
!!Resumen
La nación de Edom actuó con venganza contra Judá. Dios responde que tomará su venganza de Edom y lo dejará desolado.
!!Resumen
La nación de Filistia actuó con venganza contra Judá. Dios responde que tomará su venganza de Filistia y lo dejará desolado.
!!Resumen
*Esta es la primera de cuatro profecías contra la ciudad de Tiro
*Tiro se regocijó con la caída de Jerusalén. En respuesta, Dios destruirá a Tiro por medio de Nabocodonosor.
*Los príncipes del mar cantarán un lamento sobre Tiro. Tiro caerá al abismo.
!!Resumen
*Esta es la segunda de cuatro profecías contra Tiro.
*Dios le dice a Ezequiel que cante un lamento por Tiro.
*El lamento empieza con una larga descripción de la belleza y los logros de Tiro hasta v. 25
*Versículos 26-36 son el lamento propio.
!!Resumen
*Esta es la tercera de cuatro profecías contra Tiro.
*Dios le dice a Ezequiel que cante un lamento sobre el príncipe de Tiro.
*El príncipe de Tiro había dicho, en su soberbia, "Soy un Dios". Por su sabiduría había aumentado sus riquezas. Pero Dios traerá a extranjeros contra él príncipe, y éste descenderá al abismo.
!!Resumen
*Esta es la última de cuatro profecías contra Tiro.
*Dios le dice a Ezequiel que cante un lamento sobre el rey de Tiro.
*El lamento dice al rey, "Estabas en Edén como un querubín ungido y hermoso, pero te volviste soberbio, y por eso te destruí."
!!Notas
*Muchos dicen que esta sección describe literalmente a Satanás antes de su caída, y solo de manera secundaria es una descripción del rey de Tiro.
!!Resumen
Dios dice que destruirá a Sidón.
!!Resumen
*En medio de las profecías contra siete naciones, Dios le da una promesa a su pueblo Israel.
*Los enemigos que antes los atormentaban como espinos en sus pies, ya no estarán para atormentarlos.
*Dios colectará a su pueblo de su exilio y los llevará a su propia tierra donde estarán seguros.
!!Resumen
*Esta es la primera de siete profecías contra Egipto.
*Dios dice que está en contra de Egipto porque los Egipcios proclaman que ellos mismos hicieron al río Nilo por si mismos.
*Dios dice que Egipto es como un dragón que él agarrará por un gancho y lo arrastrará del agua para que muera.
*Egipto había sido como una vara desconfiable cuando Israel trató de reposar sobre ella. Por eso Dios destruirá a Egipto.
*Dios dice que después de 40 años de desolación, él colectará a los Egipcios desde su exilio - es decir que los Egipcios experimentarán un éxodo - y los permitirá a formarse nuevamente como nación, una nación que jamás volverá a exaltarse sobre las demás.
!!Resumen
*Esta es la segunda de siete profecías contra Egipto.
*Cuando Nabocodonosor y su ejército babilonio había luchado contra Tiro, no recibieron nada por sus esfuerzos. Dios anuncia que él entregará a Egipto a los Babilonios, para que éstos sean pagados ampliamente por la labor que hicieron por Dios.
!!Resumen
*Esta es la tercera de siete profecías contra Egipto.
*Dios dice que las naciones deben lamentar por Egipto y Cus, que caerán.
*Los aliados de Egipto caerán también.
*Dios usará a Babilonia para hacerlo.
!!Resumen
*Dios dice que quebrará los brazos de Faraón y fortalecerá los brazos del rey de Babilonia contra él.
*Dios esparcirá a los egipcios y serán exiliados.
!!Resumen
*Esta es la quinta de siete profecías contra Egipto.
*La nación de Asiria antes era como un alto árbol de Cedrón, pero se enalteció a causa de su altura, y Dios lo cortó.
*Dios hará lo mismo con Faraón en los tiempos de Ezequiel, porque el Faraón tiene el mismo pecado de soberbia.
!!Resumen
*Esta es la sexta profecía de siete contra Egipto.
*Dios le dice a Ezequiel que debe escribir un lamento acerca de Faraón.
*Faraón se cree un león, pero en realidad es un dragón que Dios sacará del agua, lo matará, y dejará su cuerpo para que las aves lo comen.
*Las naciones lamentarán por Egipto, porque Dios lo dejara desolado.
!!Resumen
*Esta es la séptima de siete profecías contra Egipto.
*Dios dice que Faraón descenderá a Seol adonde las almas de las otras naciones derrotas ya se han ido. Ellos lo esperan en ese lugar.
!!Resumen
*Dios asigna a Ezequiel como vigilante para Israel
*Cuando un vigilante toca la trompeta como alarma cuando un ejército invade, los ciudadanos son responsables por sus propias muertes si no responden a la advertencia.
*Pero si el vigilante no toca la alarma, el vigilante es responsable por las muertes de los ciudadanos.
*De la misma manera, Ezequiel tiene que advertir al pueblo todo lo que Dios dice, y ellos tienen que responder. Si Ezequiel no predica, es responsable. Si predica, ellos serán los responsables.
!!Resumen
*Dios responde a las quejas de su pueblo. Ellos se quejan, "¿Cómo viviremos?" porque sufren las consecuencias de sus transgresiones.
*Dios responde que Dios no se goza en la muerte de un malvado, y les suplica a que se arrepientan.
*Dios dice que la bondad anterior de una persona buen no le ayudará si empieza a pecar. Y los pecados de la persona buena no le serán contados contra ella si los renuncie.
*Dios dice, "Ustedes dicen que soy injusto, pero son ustedes que son injustos, y les juzgaré por su injusticia."
!!Resumen
*Ezequiel dice que un fugitivo llega y avisa que la ciudad de Jerusalén había caído.
*Pero desde antes de la llegada del fugitivo, Dios había abierto la boca de Ezequiel para que ya no sea mudo.
!!Resumen
*Dios responde a su pueblo porque los Israelitas decían que tenían derecho a su tierra, y nadie les quitaría de su tierra. Su lógica fue, "Si Abraham heredó la tierra, y sólo fue un hombre, cuanto más es la tierra nuestra herencia porque somos muchos."
*Dios responde que ellos habían profanado la tierra con su idolatría, su violencia y su inmoralidad. Dios dice que se convertirá la tierra en un lugar desolado.
*Dios anima a Ezequiel, diciéndole que cuando Dios hace esto a la tierra, el pueblo se dará cuenta que él fue profeta entre ellos. Lo reconocerán entonces, aunque por ahora ellos lo escuchan como si fuera entretenedor, y ellos rehusan hacer lo que dice.
Todo Cristiano lucha con cuestiones de [[sexo]] y sexualidad acerca de si mismo, y acerca de otras personas. Esto incluye asuntos como la [[lujuria]], la [[masturbación]], la [[pornografía]], la [[homosexualidad]], la [[bestialidad]] y las [[diferencias entre mujeres y varones]]. La manifestación negativa más extrema de la sexualidad es la [[violación]].
Al buscar pareja el jóven cristiano enfrenta temas como la técnica de [[flirtear o coquetear]], la práctica de [[salir con]] alguien, la costumbres de algunos de la [[cohabitación]] y del [[intermatrimonio religioso]]. En algunas culturas se practican los [[matrimonios arreglados]]. Es la costumbre de las iglesias exigir la [[consejería prematrimonial]] para las personas que desean casarse.
Algunos Cristianos optan por la [[soltería]] y el [[celibato]].
Hay varias opciones al [[matrimonio]] monógamo que el Cristiano evita: la [[poligamia]]
El conflicto entre cónyugues puede resultar en casos de [[adulterio]], el [[abuso doméstico]], el abandono, y hasta el [[divorcio y las nuevas nupcias]].
Uno de los propósitos del matrimonio es la generación y la [[crianza de los hijos]]. Temas relacionados son: [[Madres solteras]], [[huérfanos]], [[cuidado de crianza]], la [[adopción]], el [[aborto]], y la [[esterilidad]].
La siguiente lista anota algunas de las imágenes o figuras verbales que Pedro usa en su carta:
''Figuras de la alimentación''
*2.2-3, tomando leche, gustando la bondad del Señor
*2.11, abstenerse de los deseos
''Figuras anatómicas y de vestirse''
*3.10, La persona representada por las partes del cuerpo: lengua, labios,
*3.12, Dios representado con ojos, oídos, rostro
*3.22, la mano derecha de Dios
*5.4, vestirse con la humildad
*5.6, la mano de Dios
''Figuras botánicas''
*1.24, las personas son como flores
''Figuras de construcción''
*2.4-8: piedras vivas, casa espiritual (es decir, el templo), piedra de ángulo
''Figuras deportivas''
*5.4, la vida eterna como corona
''Figuras familiares''
*1.2, 1.17, Dios como Padre
*1.14, creyentes como hijos obedientes
*2.17, 3.8, 5.9, 5.12, creyentes como hermanos
*4.17, la iglesia como la casa de Dios (en el sentido de familia, no de edificio)
*5.13, Marcos como el hijo de Pedro
''Figuras financieras''
*1.4, una herencia guardada
*1.18, la redención (una compra) no fue pagada con cosas corruptibles como oro y plata
*3.7, herederos de la vida
*3.9, llamados para heredar una bendición
*4.10, administradores que han recibido dones para ministrar
''Figuras históricas''
*3.20-21, los bautizantes salvos como Noé en el diluvio
''Figuras legales''
*1.17, 2.23, 4.5, Dios como juez
''Figuras de luz''
*2.9, llamados de las tinieblas a la luz
''Figuras metalúrgicas''
*1.4, la herencia es incorruptible (como oro, v. 7)
*1.7, la fe como oro refinado por el fuego
*1.18, la redención no es con cosas corruptibles como oro y plata
''Figuras militares''
*1.5, guardados por el poder de Dios
*1.13, debemos 'ceñir' los lomos para la acción
*2.11, los deseos 'batallan' contra el alma
*4.1, debemos 'armarnos' del mismo pensamiento que Cristo tuvo
*5.5, Dios se opone a los soberbios
*5.9, resistir al diablo
''Figuras de naciones del AT''
*2.9-10, la iglesia como Israel
*5.13, Roma como Babilonia
''Figuras de la niñez''
*1.3, Renacidos a una esperanza viva
*1.23, Renacidos por la Palabra que es como simiente
*2.2, como niños recién nacidos tomando leche,
''Figuras pastorales''
*2.25, como ovejas descarriadas volviendo al Pastor
*5.2-4, Apacentar la grey / Jesús como el príncipe de los pastores
''Figuras de peregrinaje''
*1.1, expatriados de la dispersión
*1.17, la peregrinación
*2.11, extranjeros y peregrinos
''Figuras religiosas''
*1.2, rociados por la sangre
*1.19, Cristo como cordero sin mancha y sin contaminación
*1.22, la purificación del alma
*2.5, sacerdocio santo, ofreciendo sacrificios espirituales
*2.9, real sacerdocio
''Figuras zoológicos''
*5.8, el diablo como león rugiente buscando devorar
,,Fuente: DBI; estudio personal del autor,,
Lo que sigue es una lista de ''figuras literarias'' en Filipenses - palabras o frases que Pablo usa para representar a otras cosas.
*Pablo usa ''figuras acerca de la familia'' varias veces en Filipenses:
**Dios es un padre (1.2)
**Los Cristianos son hijos de Dios (2.15)
**Los Cristianos son hermanos (1.14, 2.25, 3.1, 3.13, 4.1, 4.21)
**Timoteo ha sido como un hijo para Pablo (2.22)
*Pablo usa ''figuras financieras'' varias veces:
**habla de pérdidas y ganancias (3.7-8)
**de acreditar a la cuenta de los Filipenses (4.17)
**de recibir un pago de ellos (4.18)
**y de las riquezas de Dios que proveerán para las necesidades de ellos (4.19).
*Pablo usa ''figuras acerca del culto religioso y los sacrificios'':
**los Filipenses son santos (1.1)
**los Filipenese son como sacrificios 'puros y sin mancha' (1.10, 2.15)
**Pablo está siendo derramado como 'libación' sobre el 'sacrificio' de la fe de ellos (2.17)
**El donativo financiero que los Filipenses enviaron a Pablo es como 'olor fragante, sacrificio acepto, agradable a Dios' (4.18).
*Pablo usa ''figuras cívicas y militares'' porque los Filipenses eran muy orgullosos de su ciudadanía romana y su herencia militar. Acuérdese que Pablo enfatizó su ciudadanía romana en Filipos (Hc 16.37-38).
**Pablo usa un término cívico πολιτεύεσθε en 1.27 para decirles que deben "conducirse" como ciudadanos dignos del evangelio. (Fuente: Dictionary of Biblical Imagery)
**La ciudadanía de los Filipenses no es terrenal sino celestial (3.20)
**Los Filipenses tienen que 'estar firmes' (1.27, 4.1)
**Los Filipenses tienen que 'combatir unánimes' contra los que 'se oponen' (1.27-28)
**Pablo también está en un 'conflicto' (1.30).
**Epafrodito es un 'compañero de milicia' (2.25)
**Evodia y Síntique han 'combatido' al lado de Pablo en el evangelio (4.3)
*Pablo usa ''figuras de atletismo'' en 2.14-16, 3.13-14 y 4.1 (la corona era el premio de un atleta)
*Pablo usa ''figuras agriculturales'': habla de fruto en 1.11 y 1.22, y habla de un yugo en 4.3
*Pablo usa una ''figura legal'' en 1.8 y 1.16, la de 'defender' al evangelio
*Pablo tiene a los Filipenses en su ''corazón'' (1.7)
*Pablo usa una ''figura técnica marítima'' en 1.23 cuando dice que quiere 'partir'
*Pablo habla de un ''día'' (1.6, 1.10), un ''nombre'' (2.9-10), ''rodillas'' (2.10), ''lenguas'' (2.11), ''perros'' (3.2), ''carne humana'' (3.2-4), ''circuncisión'' (3.3), ''basura'' (3.8), y un ''libro'' (4.3) de manera figurativa
*Pablo habla de ''postrarse'' como figura para la sumisión (2.10), ''temblar'' como figura para el miedo (2.12), y de ''asir'' como figura para alcanzar u obtener (3.12-13)
*Pablo usa ''un contraste horizontal'' en 3.13-14: lo que queda por atrás y lo que queda por delante
,,Fuentes: Estudio personal del autor, con la ayuda del artículo “Filipenses” en Dictionary of Biblical Imagery (Downer’s Grove, IL: InterVarsity Press, 1998), y David J. Williams, Paul’s Metaphors. (Peabody, MA: Hendrickson, 1999).,,
Santiago usa varias ''imágenes del mar:''
*Olas, 1.6
*Timón, 3.4
*Agua salada y agua fresca, 3.11
*La niebla, 4.14
Santiago usa ''imágenes agriculturales:''
*Sembrar y cosechar, 3.18
*Lluvias, 5.7
*Higueras y olivas, 3.12
''Figuras agriculturales''
|greenaltrows|k
|1.13|La palabra griega traducida ‘reprender’ es una figura agricultura. Quiere decir ‘podar’|
|3.14|Los Cretenses deben ocuparse de buenas obras para no quedarse ‘infructíferos’|
''Figuras acerca el agua''
|greenaltrows|k
|3.5|La regeneración es como un lavamiento|
|3.6|Dios ‘derramó’ su Espíritu Santo en nosotros|
''Figuras anatómicas''
|greenaltrows|k
|1.12|En griego la palabra para ‘glotones’ es literalmente ‘estomagos.’ Los Cretenses son como panzas que exigen más comida.|
''Figuras de animales''
|greenaltrows|k
|1.12|Los Cretenses son como bestiasFiguras cosméticas y de decoraciones|
|2.10|Los que son esclavos deben someterse a sus amos para “adornar” la doctrina de Dios. Es decir, su conducta y actitud debe hacer que el Cristianismo sea más atractivo para los inconversos.|
''Figuras acerca del culto y los sacrificios''
|greenaltrows|k
|2.14|La muerte de Cristo se describe como un sacrificio para redimir al pueblo de Dios de su iniquidad|
''Figuras acerca de la esclavitud''
|greenaltrows|k
|1.1|Pablo es un ‘siervo’ de Dios|
|2.14|Jesús se dio a si mismo para ‘redimirnos’ – la redención es una figura de la compra de un esclavo para liberarlo|
|3.3|Antes éramos esclavos a nuestras pasiones|
''Figuras acerca de la familia''
|greenaltrows|k
|1.4|Tito es como un hijo para Pablo|
|1.4|Dios es nuestro Padre|
|3.7|Dios nos salvó para que llegáramos a ser sus herederos|
''Figuras financieras''
|greenaltrows|k
|3.8|La palabra griega traducida “útiles” es una palabra financiera que quiere decir “lucrativo”|
|3.9|La palabra griega traducida “sin provecho” es una palabra financiera que quiere decir “sin ganancia”|
''Figuras legales y jurídicos''
|greenaltrows|k
|1.6-7|La palabra griega traducida ‘irreprensible’ es un término legal que quiere decir ‘incapaz de ser acusado’|
|3.7|Los Cristianos han sido justificados por la gracia de Dios|
|3.10-11|El que cause divisiones se condena a si mismo|
''Figuras médicas / acerca de la salud''
|greenaltrows|k
|1.9|Un anciano debe enseñar la ‘sana’ doctrina|
|1.13|Tito debe reprender a los Cretenses para que sean ‘sanos’ en la fe|
|2.1|Tito debe enseñar la ‘sana’ doctrina|
|2.2|Los ancianos (de edad) deben ser ‘sanos’ en la fe|
|2.8|Tito debe utilizar palabra ‘sana’|
''Figuras acerca del parto''
|greenaltrows|k
|3.5|El nuevo estado del creyente se describe como una regeneración, un nuevo nacimiento.|
''Figuras acerca de la pureza y la contaminación o corrupción''
|greenaltrows|k
|1.15|“Todas las cosas son puras para los puros, mas para los corrompidos e incrédulos nada les es puro; pues hasta su mente y su conciencia están corrompidas.” (Reina-Valera 1960)|
|2.5|Las mujeres mayores deben enseñar a las mujeres más jóvenes a que sean puras|
|2.14|}Cristo se dio a si mismo para purificar para sí un pueblo|
,,Fuente: estudio personal del autor, en conjunto con David J. Williams, Paul’s Metaphors. (Peabody, MA: Hendrickson, 1999),,
En Hechos varias personas miran con intensidad, “fijando sus ojos” en otras personas:
|brownaltrows|k
|3.4-5|Pedro, con Juan, fijando en él los ojos, le dijo: - Míranos. Entonces él los miró atento, esperando recibir de ellos algo.|
|6.15|"Entonces todos los que estaban sentados en el Concilio, al fijar los ojos en él, vieron su rostro..."|
|13.9|"Entonces Saulo, que también es Pablo, lleno del Espíritu Santo, fijando en él los ojos..."|
|14.9|"Este oyó hablar a Pablo, el cual, fijando en él sus ojos y viendo que tenía fe para ser sanado..."|
|23.1|"Entonces Pablo, mirando fijamente al Concilio..."|
,,Fuente: Búsqueda en LOGOS.,,
Filemón es una carta personal del apóstol Pablo a su amigo Filemón. En esta carta, Pablo apela a Filemón a que reciba nuevamente a su esclavo Onésmino. Onésimo se había fugado de su amo Filemón, de alguna manera llegó a conocer a Pablo en la cárcel, y se convirtió al Cristianismo. Pablo consideraba a Onésimo como una gran ayuda durante su encarcelamiento, pero se sintió la necesidad de devolverlo a su amo con esta carta. Pablo usa muchas técnicas persuasivas para convencer a Filemón de recibirlo nuevamente a su casa, ahora como un hermano en Cristo, en vez de castigarlo.
*[[El contenido de Filemón]]
*[[El estudio de Filemón]]
*[[Notas exegéticas para Filemón]]
*[[Bibliografía de recursos consultados para Filemón]]
*[[El contenido de Filipenses]]
*[[El estudio de Filipenses]]
*[[Notas exegéticas para Filipenses]]
*[[Bibliografía de recursos consultados para Filipenses]]
Las palabras "siervos de Jesucristo" anticipan el tema de servicio en el libro - especialmente 2.5-11, donde Cristo se humilla para tomar la forma de un siervo.
''Todos vosotros en Filipenses 1.4-8''
Nótese que esta acción de gracias repite la frase “todos vosotros” cuatro veces (4, 7 (2x), 8). Parece una pista del tema de la unidad a través de la carta.
''Comunión en Filipenses 1.5'' - La palabra 'comunión' significa “compartir una vida común que resulta directamente en apoyo mutuo.” El uso de “comunión” en 1.5 probablemente significa “contribución” o “participación financiera.” ,,(DTIB, 588),,
!¿Dios comparte su gloria?
En Isaías Dios declara que nunca compartiría su gloria con otro (45.23, 48.11). En Filipenses 2.10-11 Dios comparte esa gloria con Jesús.
!Cristo y Adán en Filipenses 2.5-11
Hay varios écoes del relato de Génesis 1-3 en Filipenses 2.5-11:
*Cristo estaba "en forma de Dios" tal como Adán fue proclamado imagen de Dios en Génesis 1.
*Adán y Eva fueron tentados por las palabras del serpiente: "...seréis como Dios..." (Génesis 3.5). En cambio, Jesucristo "no estimó el ser igual a Dios como cosa a que aferrarse" (Filipenses 2.6).
*Dios dio dominio sobre la tierra a Adán y Eva, y lo usaron mal. Ahora Cristo ha sido dado autoridad sobre los cielos, la tierra, y debajo de la tierra (Filipenses 2.9-11).
!Uso del Antiguo Testamento en Filipenses 2.5-11
*Véase "Cristo y Adán en Filipenses 2.5-11 para las alusiones a Génesis 1-3 en este texto.
*Filipenses 2.9-11 alude a Isaías 45.23: "Por mí mismo hice juramento, de mi boca salió palabra en justicia y no será revocada: “Que ante mí se doblará toda rodilla y jurará toda lengua”."
!La ciudadanía en Filipenses 3.17
Pablo quiere que los filipenses, orgullosos de su ciudadanía romana, lo imiten a él, tratando sus privilegios sociales y civiles en el imperio romano como él ha tratado sus privilegios en el judaísmo (3.4-7). Ellos, y nosotros, tenemos que reconocer que nuestra verdadera ciudadanía no se encuentra en Roma (o México, o cualquier otro país) sino en el cielo. ,,(DTIB 590),,
!La ciudadanía en Filipenses 3.20
Pablo no quiere decir, “Nuestra ciudadanía está en el cielo, entonces estaremos allí cuando morimos.” Ciudadanos romanos de la ciudad de Filipos no iban a Roma para jubilarse. El punto es que somos ciudadanos del cielo, y tenemos que ser agentes de este reino aquí. ,,(DTIB 590),,
*Filipos era una ciudad nombrada por su fundador, Felipe de Macedonia, el padre de Alejandro Magno. Era el sitio de una gran batalla en 42 d.c.
*Hechos 16.12 dice Filipos era la ciudad más importante del distrito, y una colonia Romana.
*Hechos 16.21 demuestra que los ciudadanos eran orgullosos de sus costumbres romanas.
*Pablo y Silas fundaron la iglesia en Filipos en su segundo viaje misionero. Fue la primera iglesia que fundaron cuando llegaron a Europa. Probablemente la mayoría de los Cristianos eran Gentiles. Evidentemente no habían suficientes Judíos en Filipos para formar una sinagoga, y solo se reunían para orar (Hechos 16.13).
*Parece que Lucas se quedó en Filipos, un Gentil entre Gentiles, porque Hechos termina esta sección de la primera persona plural (“nosotros”) después del relato de Filipos.
En primer lugar, la iglesia en Filipos había mostrado su preocupación por Pablo en su encarcelamiento, enviando a Epafrodito con una ofrenda monetaria para Pablo. Así que Pablo escribe para agradecerles por el regalo, para informarles acerca de Epafrodito, y para informarles acerca de las bendiciones que han resultado de su tiempo en prisión, a pesar de las malas intenciones de algunos. También menciona su plan de enviar a Timoteo en el futuro cercano.
En segundo lugar, Epafrodito seguramente es la persona que informó a Pablo de dos situaciones que la iglesia estaba enfrentando:
#Sufrimiento a causa de la persecución.
#Un conflicto entre dos mujeres de la iglesia (Evodia y Síntique).
La iglesia necesitaba resolver el segundo problema para llegar a la unidad necesaria para enfrentar con éxito el primer problema. Así que Pablo les escribe para exhortarlos al amor, humildad y gozo cristiano.
,,Fuente: Gordon D. Fee, Comentario de la epístola a los Filipenses. (Barcelona: Clie, 2006).,,
Fórmulas de revelación son técnicas literarias de introducir información importante. En el caso de 1 Tesalonicenses, la gran mayoría de las instancias hacen referencias al conocimiento previo de los destinatarios. Esto significa que los Tesalonicenses ya saben lo que necesitan saber, pero Pablo siente la necesidad de recordarles.
|greenaltrows|k
|1.5|Bien sabéis cómo nos portamos entre vosotros|
|2.1|Vosotros mismos sabéis, hermanos, que nuestra visita a vosotros no fue en vano|
|2.5|...nunca usamos de palabras lisonjeras, como sabéis|
|2.9|Os acordáis, hermanos|
|2.10|Vosotros sois testigos, y Dios también|
|2.11|También sabéis de qué modo….|
|3.3|...porque vosotros mismos sabéis que para esto estamos puestos.|
|3.4|Cuando estábamos con vosotros os predecíamos que íbamos a pasar tribulaciones; y así sucedió, como bien sabéis.|
|4.2|Ya sabéis las instrucciones que os dimos|
|4.6|...como ya os hemos dicho y testificado|
|4.9|Acerca del amor fraternal no tenéis necesidad de que os escriba, porque vosotros mismos habéis aprendido de Dios|
|4.11|…de la manera que os hemos mandado|
|4.13|Tampoco queremos, hermanos, que ignoréis acerca de los que duermen|
|4.15|Por lo cual os decimos esto en palabra del Señor|
|5.1-2|No tenéis necesidad, hermanos, de que yo os escriba, porque vosotros sabéis perfectamente|
Περὶ δὲ quiere decir 'con respecto a' o 'en cuanto a'. En 1 Corintios 7-16 esta frase es una de las señales de que Pablo está tratando, punto por punto, los asuntos de la carta que ha recibido de ellos.
|greenaltrows|k
|7.1|En cuanto a las cosas que me escribieron...|
|7.25|Acerca de las vírgines...|
|8.1|En cuanto a la comida sacrificada a los ídolos...|
|12.1|Acerca de los dones espirituales...|
|16.1|Con respecto a la colecta...|
|16.12|En cuanto a nuestro hermano Apolos...|
,,Fuente: búsqueda en Libronix.,,
Pablo usa tres frases generales para resumir la conducta cristiana:
* Comportarnos de una manera santa, justa e irreprochable (2.10)
* Andar como de una manera digna de Dios (2.11-12)
* Conducirnos para agradar a Dios (4.1)
*El evangelio del reino de Dios y el nombre de Jesús (8.12)
*Evangelizar el reino (20.25, 28.31)
*El evangelio de paz (10.36)
*La palabra del evangelio (15.7)
*El evangelio de la gracia de Dios (20.24)
*Palabra de exhortación (13.15)
*Palabra de salvación (13.26)
*Palabra del evangelio (15.7)
*Palabra del Señor (13.44, 13.48-49, 16.32, 19.10, 19.20)
*Palabra de Dios (13.46, 17.13, 18.11)
*[[El contenido de Gálatas]]
*[[El estudio de Gálatas]]
*[[Notas exegéticas para Gálatas]]
*[[Bibliografía de recursos consultados para Gálatas]]
*[[Bibliografía en español para Gálatas]]
*La decisión en Gálatas 2.9 parece similar a la decisión de Abraham y Lot de separarse, cada uno por su lado. ,,(Smyth, Paul: Mystic and Missionary, 13),,
//Fuente: Jeffrey A. D. Weima, “Gal. 6:11-18: A Hermeneutical Key to the Galatian Letter” en Calvin Theological Journal 28 (1993), 90-91.//
-----
!La estructura de Gálatas 6.11-18
*Firma (11)
*Última palabra acerca de la circuncisión (12-15)
**Los oponentes de Pablo (12)
**Explicación (13)
**La posición de Pablo (14)
**Explicación (15)
*Bendición de paz (16)
*Exhortación (17)
*Bendición de gracia (18)
,,Una adaptación de un bosquejo del Dr. Jeffrey A. D. Weima,,
-----
!Una traducción de Gálatas 6.11-18 (del autor)
|yellowaltrows|k
|11|Vean con que grandes letras les estoy escribiendo (lit. “escribí”) con mi propia mano.|
|12|Cuántos que quieren dar una buena impresión en la carne siguen obligándoles a ser circuncidados, solo para que ellos no sean perseguidos por causa de la cruz de Cristo.|
|13|Porque aun los que son circuncidados no guardan la ley, pero ellos quieren que ustedes sean circuncidados para que ellos puedan gloriarse acerca de su carne.|
|14|Que jamás me gloríe menos en la cruz de nuestro Señor Jesucristo, por medio del cual el mundo ha sido crucificado a mí, y yo al mundo.|
|15|Porque ni la circuncisión es algo, ni la incircuncisión, sólo una nueva creación.|
|16|Y los que guardarán esta norma, paz sobre ellos y misericordia, aun en el Israel de Dios.|
|17|Desde ahora en adelante que nadie siga causándome problemas, porque llevo en mi carne las marcas de Jesús.|
|18|Que la gracia de nuestro Señor Jesucristo (sea) con su espíritu, hermanos. Amén.|
-----
!Contrastes entre Pablo y sus oponentes en Gal. 6.11-18
#Ellos se jactan de la circuncisión de los Gálatas (12-13), pero Pablo solo se gloriará en la cruz de Cristo (14)
#Su motivo es evitar ser perseguido por la cruz de Cristo (12), pero Pablo acepta la persecución, sus marcas para Jesús (17)
#Ellos obligan a los Gálatas de ser circuncidados (12-13), pero Pablo dice que la circuncisión o incircuncisión no importan (15)
#Ellos viven “en el mundo” y bajo sus poderes (14), pero Pablo vive en “la nueva creación” bajo Cristo (15)
#Ellos implícitamente no son parte del Israel de Dios, pero Pablo y los Gálatas sí (16).
-----
!Elementos atípicos de la conclusión de Gálatas
Gálatas 6.11-18 tiene varios desvíos notables de la forma típica en las conclusiones de las cartas de Pablo:
#Expansión de la firma en v. 11
#Larga sección de afirmaciones en 12-15
#La bendición de paz en v. 16 es condicional
#La notable frase “El Israel de Dios”
#El tono severo de v. 17
#La falta de saludos
#La falta de alabanza o acción de gracias
-----
!Juego de palabras: "Carne" en Gálatas 6.11-18
Pablo hace un triple juego de palabras con la palabra “carne” en Gálatas 6.11-18. Los judaizantes se glorían en la “carne” de los Gálatas, o sea en la circuncisión literal, que remueve carne física de sus órganos sexuales. Para Pablo, esto es una demostración que ellos pertenecen a la “carne”, la humanidad fuera de Cristo. En contraste, Pablo se gloría en las marcas de Jesús (cicatrices o heridas) que lleva en su carne, su piel. Pablo insiste que las heridas que él ha recibido por la persecución son una mejor marca espiritual que la circuncisión.
-----
!Gálatas 6.12
En Gálatas 6.12, los judaizantes quieren dar una buena impresión a otros judíos: “¡Míren cuántos Gentiles logramos circuncidar! ¡Míren, nosotros no hemos abandonado a la ley y a la circuncisión como Pablo ha hecho!” Quieren evitar que los judíos los persigan como perseguían a Pablo.
-----
!Gálatas 6.14
Pablo hace un contraste entre el mundo en Gálatas 6.14 y la nueva creación en v. 15. Los creyentes han sido transferidos del mundo (la creación y humanidad original) a la nueva creación. En esta transferencia o cambio de ciudadanía, hemos sido crucificados al mundo, y viceversa. Nuestra conexión con el mundo anterior ha sido cortada. Hemos muerto al dominio mundano.
-----
!Israel de Dios en Gálatas 6.16
Con la frase “Israel de Dios” en Gálatas 6.16 Pablo quiere señalar que los creyentes de Galacia, aunque son Gentiles, son verdaderos miembros del pueblo de Dios.
-----
!Gálatas 6.17
Gálatas 6.17 básicamente dice, “Déjenme en paz. He sufrido lo suficiente.”
-----
A veces erramos porque estamos tan acostumbrados a pensar en categorías opuestas: blanco y negro, grande y pequeño, gordo y flaco. Pero estos conceptos, aunque útiles, no son adecuados para toda ocasión. ¿Puedes definir la línea que distingue entre una persona "gorda" y una persona "flaca"? Por supuesto que no, porque es relativo. Tal vez es mejor pensar en "gordo" y "flaco", no como categorías opuestas, sino dos extremos de una gama o un espectro, y cada persona se encuentra en algún punto en el espectro.
La idea de espectros o gamas es útil cuando hay varias posiciones intermedias que no se ubican fácilmente ni a un extremo ni al otro.
Fee menciona que muchos eruditos hoy en día nos recuerdan que
*Nadie puede entrar en la mente de un autor para leer su mente, y hasta uno puede preguntar si un autor conocía su propia mente bien.
*El lector nunca viene a la exégesis con una tabula rasa (una mente vacia o imparcial), sino que trae sus propias presuposiciones, prejuicios y agendas personales.
Sin embargo, Fee insiste que los autores son intencionales, y el significado de lo que dicen reside en esa intención. La prueba es obvia: los que critican esta idea son intencionales también en lo que ellos escriben. Si uno trata de distorcionar sus palabras, ellos se ofenderán. Así que no podemos torcer las palabras de otras personas o interpretarlas a nuestra manera sin ser fieles a la intención del autor. Fee da el ejemplo de Pablo en 1 Corintios 5.9-10. Pablo corrige una mala interpretación que los Corintios han hecho de una carta anterior de Pablo, y Pablo enfatiza su intención original como clave para interpretar sus palabras.
,,Fuente: una paráfrasis de Gordon D. Fee, Listening to the Spirit in the Text. (Grand Rapids: Wm. B. Eerdmans, 2000), p. 9.,,
*[[El pecado de Adán y Eva]]
*[[Una mirada a Hebreos]]
*[[Una mirada detrás de Hebreos]]
*[[Notas exegéticas para Hebreos]]
*[[Bibliografía de recursos consultados para Hebreos]]
-----
|bluealtrows|k
|>|>|!Hebrews 1.1-2|
|Πολυμερῶς|@@.indent2 Muchas veces@@|Las revelaciones anteriores de Dios|
|καὶ πολυτρόπως|@@.indent2 y en muchas maneras@@|~|
|πάλαι|@@.indent2 en tiempos anteriores@@|~|
|ὁ θεὸς λαλήσας|@@.indent1 habiendo hablado ''Dios'' @@|~|
|τοῖς πατράσιν|@@.indent2 a los padres@@|~|
|ἐν τοῖς προφήταις|@@.indent2 por los profetas@@|~|
|ἐπ̓ ἐσχάτου τῶν ἡμερῶν τούτων|@@.indent1 en estos últimos días@@|La nueva revelación de Dios|
|ἐλάλησεν ἡμῖν|''nos habló''|~|
|ἐν υἱῷ,|@@.indent1 por su Hijo,@@|~|
|ὃν ἔθηκεν κληρονόμον πάντων,|@@.indent2 a quien puso como heredero de todo@@|Una descripción del Hijo|
|δἰ οὗ καὶ ἐποίησεν τοὺς αἰῶνας·|@@.indent2 por medio de quien también hizo las edades.@@|~|
-----
Hebreos 1.1-2 hace un contraste entre la revelación de Dios en el Antiguo Testamento, y la revelación de Dios por medio de Cristo:
|greenaltrows|k
|!|!En el Antiguo Testamento|!En Cristo|
|Quién|Dios|Dios|
|Qué|habiendo hablado a los padres|nos ha hablado|
|Cómo|muchas veces y de muchas maneras | - |
|Cuándo|en otro tiempo|en estos últimos días|
|Por medio de quién|por los profetas|por el Hijo|
-----
Hebreos 1.1-4 es una sola oración gramatical en griego.
-----
Hay siete características del Jesús el Hijo de Dios en Hebreos 1.2-3:
#Es heredero de todo
#Fue el agente por medio del cual Dios hizo el universo
#Es el resplandor de la gloria de Dios
#Es la imagen de la sustancia de Dios
#Sostiene todas las cosas por su poderosa palabra
#Efectuó la purificación de los pecados
#Se sentó a la diestra de Dios
-----
!La estructura de Hebreos 1.3-4
|bluealtrows|k
|>|>|!Hebreos 1.3-4|
|ὃς|''Quien,''|Sujeto|
|ὢν|@@.indent1 <span class="blue">siendo</span>@@|Primera descripción del Hijo|
|ἀπαύγασμα τῆς δόξης|@@.indent2 el resplandor de la gloria,@@|~|
|καὶ χαρακτὴρ τῆς ὑποστάσεως αὐτοῦ, |@@.indent2 y la imagen de su sustancia,@@|~|
|φέρων τε τὰ πάντα τῷ ῥήματι τῆς δυνάμεως αὐτοῦ, |@@.indent1 <span class="blue">sosteniendo</span> todas las cosas con la palabra de su poder,@@|Segunda descripción del Hijo|
|καθαρισμὸν τῶν ἁμαρτιῶν ποιησάμενος |@@.indent1 <span class="blue">habiendo efectuado</span> la purificación de los pecados@@|Tercerca descripción del Hijo|
|ἐκάθισεν ἐν δεξιᾷ τῆς μεγαλωσύνης ἐν ὑψηλοῖς, |''se sentó a la diestra de la Majestad en las alturas,''|predicado|
|τοσούτῳ κρείττων γενόμενος τῶν ἀγγέλων |@@.indent2 <span class="blue">volviéndose</span> tan superior a los ángeles@@|Cuarta descripción del Hijo|
|ὅσῳ διαφορώτερον παῤ αὐτοὺς κεκληρονόμηκεν ὄνομα.|@@.indent2 cuanto heredó más excelente nombre que ellos.@@|~|
-----
-----
Hay una cadena de citas al Antiguo Testamento en Hebreos 1.5-14. Las citas apoyan las afirmaciones del autor, que Jesús es sumamente superior a los ángeles [[Hebreos 1.5-14, una tabla]].
-----
''La estructura de Hebreos 1.5a''
|bluealtrows|k
|>|>|!Hebreos 1.5a|
|Τίνι γὰρ εἶπεν ποτε τῶν ἀγγέλων·|Porque ¿a cuál de los ángeles dijo jamás,|Pregunta retórica = Dios jamás ha dicho a los ángeles|
|υἱός μου εἶ σύ,|@@.indent1 "Tú eres mi hijo,@@|Cita del AT|
|ἐγὼ σήμερον γεγέννηκα σε;|@@.indent1 yo te engendré hoy"?@@|~|
-----
La razón que el autor de Hebreos enfatiza la superioridad de Cristo a los ángeles en capítulos 1 y 2 es que los Judíos creían que la Ley de Moisés fue entregada a la humanidad por medio de los ángeles (Hebreos 2.2, Gálatas 3.19). Seguramente algunos criticaban al evangelio de Jesús como un mensaje meramente humano, inferior en comparación con la ley, que era angelical. El autor quiere mostrar que Jesús es superior a los ángeles, para mostrar que la revelación por medio de él es superior a la Ley de Moisés.
-----
''La estructura de Hebreos 1.5b''
|bluealtrows|k
|>|>|!Hebreos 1.5b|
|καὶ πάλιν·|¿U otra vez:|Implícita repetición: ¿Cuándo ha dicho Dios a los ángeles...|
|ἐγὼ ἔσομαι αὐτῷ εἰς πατέρα,|@@.indent1 "Yo seré para él como padre,@@|Cita del AT|
|καὶ αὐτὸς ἔσται μοι εἰς υἱόν;|@@.indent1 y él será para mí como hijo"?@@|~|
-----
|greenaltrows|k
|!Versículos|!Referencia|!Jesús es el Hijo y los ángeles no son hijos|!Los ángeles adoran a Jesús, no al revés|!Jesús fue ungido con alegría más que los ángeles, sus compañeros|!Jesús es el rey pero los ángeles son siervos|!Jesús es eterno, mientras los ángeles son temporales|
|1.5ª|Salmo 2.7 | x |||||
|1.5b|2 Samuel 7.14| x |||||
|1.6|Deut. 32.43 LXX| x | x ||||
|1.7|Salmo 104.4|||| x | x |
|1.8-9|Salmo 45.6-7| x || x | x | x |
|1.10-12|Salmo 102.25-27||||| x |
|1.13|Salmo 110.1| | | | x ||
|1.14| - | | | x |||
|greenaltrows|k
|!Vv.|!Quien |!“Por fe”|!Promesas|!Comendación|!Invisible / visible|!Futuro|!Oposición|
|1-2|Introducción|| x | x | x | x ||
|3|Nosotros| x | || x |||
|4|Abel| x || x ||| x |
|5|Enoc| x || x ||||
|6|(comentario)| x ||||||
|7|Noé| x ||| x || x |
|8-12|Abraham| (2x) |Hijo, tierra|| x | x | ¿v. 9? |
|13-16|(comentario)|| x ||| x ||
|17-19|Abraham| x | x || x |||
|20|Isaac| x ||| x | x ||
|21|Jacob| x ||| x |||
|22|José| x |||| x ||
|23|Los padres de Moisés| x || x ||| x |
|24-28|Moisés| (3x) |||| x | x |
|29|Israel (Mar Rojo)| x ||||| x |
|30|Israel (Jericó)| x ||||| x |
|31|Rahab|||||||
|32-33ª|Varios|| x |||| x |
|33b-34|Varios|||||| x |
|35ª|La viuda de Sarepta, la mujer de Sunem|||||||
|35b|2 Mac. 7||||| x | x |
|36-38|Profetas|||||| x |
|39-40|(comentario)|| x | x | | x | |
,,Fuentes: Varias,,
*[[El tema de la aprobación de Dios en Hebreos 11]]
*[[El tema de tener esperanza en las promesas o en el futuro en Hebreos 11]]
*Hebreos capítulo 11 no es simplemente una colección de ejemplos del Antiguo Testamento. Es un argumento que incluye varios temas (la fe, las promesas de Dios, la comendación que Dios da a los fieles, cosas visibles e invisibles, el futuro, el peregrinaje, y la oposición). Estos temas se aparecen varias veces a través del capítulo. Véase nuestra tabla, [[Hebreos 11 – una tabla]].
*[[El tema de lo visible y lo invisible en Hebreos 11]]
*[[El tema de la oposición a las personas de fe en Hebreos 11]]
*[[La frase "por la fe" (Πίστει) en Hebreos 11]]
*[[Bosquejo de Hebreos 13.1-17]]
!Bosquejo de Hebreos 13.18-25
|bluealtrows|k
|Petición (13.18-19)|
|Bendición de paz (13.20-21|
|Exhortación a la diligencia (13.22)|
|Planes de visitar(13.23)|
|Saludos (13.24)|
|Bendición de gracia (13.25)|
,,Fuente: estudio personal del autor.,,
*Hebreos 2.14-15 tiene una estructura poética y quiástica. Véase [[Paralelismo y quiasmo en Hebreos 2.14-15]].
*Cuando Hebreos 5.7 menciona que Jesucristo "...ofreció ruegos y súplicas con gran clamor y lágrimas al que lo podía librar de la muerte", probablemente no es una referencia a sus lágrimas en el huerto de Getsemaní, sino a Salmo 116. Véase [[Los clamores y lágrimas de Jesús en Hebreos 5.7]] para más información. ,,Texto bíblico: Reina Valera Revisada (1995) (Miami: Sociedades Biblicas Unidas, 1998).,,
Hebreos 6.4-6 es un texto que ha sido el centro de controversias, porque parece contradecir la doctrina reformada de la perseverancia de los santos. Véase nuestros artículos sobre este texto difícil:
*[[Introducción a Hebreos 6.4-6]]
*[[Hebreos 6.4-6: Seis opciones interpretativas]]
*[[¿Qué quiere decir “recayeron” en Hebreos 6.6?]]
*[[¿Qué exactamente es imposible para las personas que han recaído en Hebreos 6?]]
*[[¿Qué significan las cláusulas en Hebreos 6.4-5? ¿Eran estas personas cristianos verdaderos o no?]]
*[[¿Qué significa “crucificando de nuevo…al Hijo de Dios”?]]
*[[¿Cómo funciona 6.4-6 en la carta a los Hebreos?]]
!Interpretación Hipotética
*El autor diseña el pasaje para tener mayor impacto, pero describe algo que en verdad no puede suceder. “Si hubieran personas que se recayeran, sería imposible renovarlas al arrepentimiento.”
*''Problema:'' Varias advertencias a través del libro dan la impresión que la apostasía es un peligro auténtico para sus lectores, no hipotético.
!Interpretación “Judíos no convertidos”
*El autor está dirigiendo esta advertencia a personas ligeramente asociadas con la iglesia, judíos que han asistido a la iglesia pero no se han convertido. “Es imposible para los que experimentan algo del evangelio, cuando lo rechazan, renovarlos al arrepentimiento.”
*''Problema:'' Los destinatarios que el autor desafía son cristianos verdaderos que han hecho una profesión (3.1, 3.6, 3.14, 4.14).
!Interpretación “Comunidad del Pacto”
*El autor tiene Isaías 5.1-7 en vista. El peligro no es a nivel de individuos sino a nivel de la comunidad. “Es imposible renovar una iglesia al arrepentimiento si rechaza a Jesús. (Dios quitará la lámpara de su iglesia).”
*''Problema:'' El autor distingue entre sus destinatarios:
**4.1: Cuídense que ninguno de Ustedes…
**Este pasaje: Distinción entre los que recaen y la confianza que tiene en sus lectores.
!Interpretación “Creyente verdadero bajo juicio”
*El peligro no es la pérdida de la salvación sino un castigo divino muy severo, como los Israelitas en el desierto. Perderán una bendición en esta vida. “Si descuidan la Palabra de Dios, serán castigados severamente (pero no perderán la salvación).”
*''Problema:'' Estas advertencias y las demás en el libro son muy fuertes. En particular, 10.26-31 describe los que caen como enemigos de Dios por los cuales ya no queda otro sacrificio para la remisión de sus pecados.
!Interpretación “Creyente verdadero”
*Se trata de creyentes verdaderos que perderán su salvación. “Si recaen, perderán la salvación sin la posibilidad de recuperarlo.”
*''Problema:'' Va en contra del testimonio del canon, que no se pierde la salvación.
!Interpretación “Incrédulo”
*Algunos en la iglesia parecían ser creyentes, pero su apostasía demuestra que nunca tenían una fe genuina. “Los que participan en las bendiciones del evangelio pero después rechazan a Jesús, no pueden ser renovados al arrepentimiento.”
*''Problema:'' A primera vista varias cláusulas en este texto parecen hablar de bendiciones aplicables a creyentes auténticos.
,,Fuente: George Guthrie, Hebrews: NIV Application Commentary. (Grand Rapids: Zondervan).,,
!Notas adicionales
*“Probablemente debemos leer las advertencies de 5.11-6.12 en la luz de la idea del espacio sagrado y concepciones corporativas de la salvación, donde los que son bautizados como entrada a la comunidad son vistos como personas que genuinamente participan en las realidades de la salvación.” (Laansma, 277).
*Para ponerlo en términos reformados, los que dejaron su fe y perdieron su salvación no eran creyentes regenerados sino miembros que estaban dentro de la iglesia por bautismo y disfrutaban las bendiciones de ser miembros del pacto.
Algunos Judíos del primer siglo levantaron una objeción devastadora al Cristianismo: Jesús no pudo haberse ofrecido como sacrificio en la cruz, //¡porque no era un legítimo sacerdote!// Esta objeción envió al autor de Hebreos a su Biblia para investigar. Después de estudiar Génesis y Salmos, el autor descubrió que Jesús sí era un sacerdote, de un linaje sacerdotal superior al de los sacerdotes levíticos. Véase nuestro artículo sobre este tema fascinante, [[El argumento de Hebreos acerca de Melquisedec]].
-----
Alguien ha propuesto esta estructura quiástica a Hebreos 7.1-10:
:Meeting (1a) <br><br>
::Blessing (1b) <br><br>
:::Tenth (2) <br><br>
::::Melchizedek is like the Son of God (3) <br><br>
:::Tenth (4-6) <br><br>
::Blessing (7-10a) <br><br>
:Meeting (10b)
,,Fuente: http://www.inthebeginning.org/chiasmus/xfiles/xheb7_1-10.pdf,,
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|!La Iglesia Católica Romana enseña…|!Hebreos dice…|
|Cristo es sacrificado cada vez que celebran la Misa|Cristo fue sacrificado una vez para siempre|
|Nuestras obras contribuyen a nuestra salvación|Entramos en el reposo de Dios, descansando de nuestras obras|
|La oración es por medio de María y otros intercesores, implicando que orar por Jesús no es tan eficaz o que él no simpatiza con nuestras luchas|Tenemos un Sumo Sacerdote, Jesús, que simpatiza con nosotros porque sufrió y fue tentado igual que nosotros. Hebreos varias veces nos llama a acercarnos a Dios por medio de él|
|La doctrina del purgatorio|Morimos una vez, y después el juicio|
|Aunque la doctrina oficial de la Iglesia ha cambiado, todavía hay personas católicas que dicen que solo los sacerdotes deben leer la Biblia|Varias veces el autor de Hebreos amonesta a sus lectores a no descuidar la palabra que recibieron, que es como espada de dos filas|
''Temas comunes entre Hebreos y las cartas de Pablo:''
*La preexistencia de Jesucristo
*Su encarnación
*Su obediencia al punto de morir
*Su muerte como sacrificio
*Su exaltación
*Su intercesión celestial por su pueblo
*Su victoria sobre los poderes malignos
*La anticipación de su segunda venida
*Todo será sujetado a él
*La superioridad del nuevo pacto
*Dones distribuidos por el Espíritu Santo
*Abraham como ejemplo de la fe
*Los Israelitas en el desierto como un ejemplo de la desobediencia
*La vida cristiana como carrera
,,Guthrie, “Hebrews in its First-Century Contexts”, 438,,
*[[El contenido del libro de Hechos]]
*[[El estudio del libro de Hechos]]
*[[Notas exegéticas para Hechos]]
*[[Bibliografía de recursos consultados para Hechos]]
*[[Hechos 2.23-36: ¿Estructura Quiástica?]]
Algunos han propuesto un quiasmo en Hechos 2.23-36:
:23''a este'' . . . prendisteis y ''matasteis'' por manos de inicuos, ''crucificándolo. Y Dios lo levantó'', sueltos los dolores de la muerte, por cuanto era imposible que fuera retenido por ella,<br><br>
::25pues ''David dice'' de él: (AT…)<br><br>
:::29»Hermanos, se os puede decir libremente del patriarca ''David, que murió y fue sepultado, y su sepulcro está con nosotros hasta el día de hoy''.<br><br>
::::30Pero siendo profeta, y sabiendo que ''con juramento Dios le había jurado'' que de su descendencia en cuanto a la carne levantaría al Cristo<br><br>
:::::para que ''se sentara en su trono'',<br><br>
::::::31viéndolo antes, habló de la ''resurrección'' de Cristo,<br><br>
:::::::que su alma no fue dejada en el Hades<br><br>
:::::::ni su carne vio corrupción.<br><br>
::::::32A este Jesús ''resucitó'' Dios, de lo cual todosnosotros somos testigos.<br><br>
:::::33Así que, ''exaltado'' por la diestra de Dios<br><br>
::::y habiendo ''recibido del Padre la promesa'' del Espíritu Santo,ha derramado esto que vosotros veis y oís.<br><br>
:::34 ''David no subió a los cielos'', <br><br>
::pero ''él mismo dice'': (AT…)<br><br>
:36»Sepa, pues, ciertísimamente toda la casa de Israel, que ''a este'' Jesús ''a quien vosotros crucificasteis, Dios lo ha hecho Señor y Cristo''».
,,Fuente: Notas del Prof. Dean Deppe, Calvin Theological Seminary, 2004. Texto: Reina-Valera Revisión 1995 (c) Sociedades Bíblicas Unidas 1995,,
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|! Vv. |! Enfoque |! Tema: Fuera de la tierra prometida |! Tema: Peregrinaje |! Tema: Israel rechaza a sus profetas |
| ''7.2-8'' | Abraham |Dios llamó a Abraham cuando estuvo en Mesopotamia; Abraham no recibió la tierra en su vida|Abraham fue peregrino aun en la tierra prometida| <br>Ninguno |
| ''7.9-16'' | José |Dios estuvo con José en Egipto; José y sus hijos murieron en Egipto|José fue a Egipto; Jacobo fue peregrino en Egipto|José fue vendido por sus hermanos|
| ''7.17-43'' | Moisés |La tierra santa donde Dios llamó a Moisés estuvo fuera de la tierra prometida; Dios hizo muchos milagros en Egipto, el Mar Rojo, y el desierto|Moisés fue peregrino en Midián; Israel peregrinó en el desierto 40 años; V. 43 menciona el exilio|Moisés fue rechazado por los dos Israelitas en Egipto; Moisés también fue rechazado en el desierto por Israel|
| ''7.44-50'' |Tabernáculo / Templo |Dios dio el patrón del tabernáculo a Israel en el desierto; Dios le dijo (a Salomón) que ninguna casa le podría retener porque todo el universo le pertenece|Aun en la tierra prometida, el tabernáculo era una “casamóvil” hasta el tiempo de Salomón| <br>Ninguno |
| ''7.51-53'' | Israel / los acusadores de Esteban | <br>Ninguno | <br>Ninguno |Israel asesinó a los profetas; Los acusadores de Esteban eran como sus antepasados - habían asesinado a Jesucristo como sus antepasados mataron a los profetas.|
''Significado para el primer siglo''
*Dios no está atado al templo, sino que está activo en lugares lejanos, y es dueño de todo el universo. Los Cristianos no necesitaban el templo para su bienestar espiritual.
*El pueblo de Israel frecuentemente había sido un pueblo peregrino, no siempre ligado a la tierra prometida. La iglesia iba a entrar en una época de movilidad.
*La preocupación que los acusadores de Esteban tienen para el templo ignora la historia de Israel y limita a Dios a un lugar
*Israel tiene una larga historia de rechazar a sus profetas, y los acusadores de Esteban no eran la excepción—habían crucificado a Jesús
,,Adaptado de Bruce, F. F., //New International Commentary on the New Testament: Acts.// (Grand Rapids, MI: Eerdmans, 1970),,
*[[Hechos 7:7-53, el discurso de Esteban]]
*Hechos 9.7 no dice cuántas personas iban con Pablo, pero Bernard T. Smyth sugiere que un pequeño ejército de personas acompañaron a Pablo, porque su intento fue arrestar a varias personas y llevarlas a Jerusalén. ,,(Smyth, Paul: Mystic and Missionary, 6),,
Las iglesias Pentecostales han usado al libro de Hechos como fuente para algunas de sus doctrinas acerca del Espíritu Santo:
*Que todo Cristiano debe tener una experiencia transformadora donde recibe al Espíritu Santo, manifiesto por la habilidad de hablar en otros idiomas.
*Que en muchos casos hay una demora entre la conversión del Cristiano y su recepción del Espíritu Santo.
Lo que sigue es una modesta lista de observaciones para presentar una perspectiva reformada acerca de estas ideas:
*En primer lugar, debemos notar que las narrativas de Hechos no se presentan como normativas para todos los siglos. Lucas no dice "así debe ser la iglesia siempre". Lucas simplemente dice "así sucedieron las cosas." Es reportaje, no exhortación. Debemos tener cuidado de no exigir lo que la Biblia no exige, o insistir que todo Cristiano tenga las mismas experiencias que los Cristianos en Hechos, porque puede ser que estas experiencias fueron excepciones, no normas universales.
*Varios pensadores reformados han notado que los momentos en Hechos cuando escuchamos de la manifestación visible del don de hablar en lenguas ocurre en momentos estratégicos en el avance del evangelio a los diferentes grupos étnicos:
**En Hechos 2, los primeros Cristianos hablan en lenguas, y es el momento estratégico del inicio de la iglesia entre los Judíos en Jerusalén.
**En Hechos 8.14-17 los Cristianos hablan en lenguas y es otro momento estratégico: la llegada del evangelio a los Samaritanos.
**En Hechos 10.43-46 los Cristianos hablan en lenguas y es otro momento estratégico: la llegada del evangelio a los Gentiles.
**En Hechos 19.1-7 también vemos que hablan en lenguas, y es la conversión de algunos seguidores de Juan el bautista,
Así que el don de hablar en lenguas no se presenta como una exigencia para todo Cristiano, sino un fenómeno extraordinario que acompañó a los momentos importantes en el avance del evangelio.
Algunos usan Hechos 1.XX, 8.14-17 y 19.1-7 como evidencia de que a veces hay una demora entre la conversión de una persona y su recepción del Espíritu Santo.
*En Hechos 1.XX
*En Hechos 8.14-17
*En Hechos 19.1-7
Pero no estoy convencido. Hay mejores maneras de entender estos textos:
*En Hechos 19.1-7 no hay una demora entre
*En Hechos 1.XX
*En Hechos 8.14-17
Además, hay evidencia en otras partes de la Biblia de que todo Cristiano sin excepción tiene el Espíritu Santo morando por dentro:
*Romanos 8XXX
Ve [[Las herramientas de un intelectual cristiano]]
Hay cuatro himnos en el libro de Amós, describiendo a Dios y sus obras. No son profecías dichas por Dios. Son himnos de Amós en alabanza a Dios.
|1.2|«Jehová rugirá desde Sión,<br>dará su voz desde Jerusalén,<br>los campos de los pastores se enlutarán <br>y se secará la cumbre del Carmelo». |
|4.13|Ciertamente el que forma los montes<br>y crea el viento,<br>el que anuncia al hombre su pensamiento,<br>hace de las tinieblas mañana<br>y pasa sobre las alturas de la tierra:<br>Jehová, Dios de los ejércitos, es su nombre.|
|5.8-9|Buscad al que hace las Pléyades y el Orión,<br>vuelve las tinieblas en mañana <br>y hace oscurecer el día como noche; <br>el que llama a las aguas del mar <br>y las derrama sobre la faz de la tierra: <br>Jehová es su nombre. <br>Él trae la ruina sobre el fuerte <br>y hace caer la destrucción sobre la fortaleza.|
|9.5-6|El Señor, Jehová de los ejércitos, <br>toca la tierra y esta se derrite, <br>y lloran todos los que en ella moran; <br>crecerá toda ella como un río <br>y mermará luego como el río de Egipto.<br>Él edificó en el cielo su habitación <br>y ha establecido su expansión sobre la tierra; <br>él llama a las aguas del mar <br>y sobre la faz de la tierra las derrama: <br>Jehová es su nombre.|
*Hacer cosas "día y noche" (4.8, 7.15)
*Una gran multitud que "nadie podía contar" (7.9)
*200,000,000 soldados en 9.16, una cantidad inconcebible en el primer siglo, podría ser una exageración
*La sangre llegó "hasta los frenos de los caballos" (14.20)
*Los pecados se amontonaron "hasta el cielo" (18.5)
*Humo que sube "por los siglos de los siglos" (19.3)
,,Fuente: Wilson, 55,,
Marcos tiene varias ''historias intercaladas'' - donde una historia o narrativa actúa como un marco alrededor de una segunda historia. La primera historia es interrumpida por la segunda, y se resuleve después de la segunda.
|greenaltrows|k
|!Texto|!Historias|
|3.20-35|La historia de su familia interrumpida por la llegada de los maestros de la ley|
|5.21-43|La historia de la hija de Jairo interrumpida por la llegada de la mujer con flujo de sangre|
|6.6-30|La historia de la muerte de Juan rodeada por el envío y el informe de los discípulos|
|11.12-20|La historia del sacudido del templo rodeada por la historia de la higuera maldecida|
|14.1-11|La historia del ungimiento de Jesús por una mujer rodeada por historias de los complots contra Jesús por sus adversarios|
|14.54-15.15|Los juicios de Jesús interrumpidos por la historia de Pedro|
,,Fuente: Notas del Dr. Dean Deppe, Calvin Theological Seminary.,,
Los comentaristas proponen tres candidatos históricos para el error que Juan estaba combatiendo: Gnosticismo, Docetismo, y la herejía de Cerinto.
!Gnosticismo
El Gnosticismo no era una sola religión o movimiento formal sino un conjunto de diferentes énfasis en la religión del segundo siglo, con raíces en el primer siglo.
*Los gnósticos decían que lo material y físico es malo y lo espiritual es bueno.
*Decían que hay una cadena de seres espirituales que emanan de un solo Dios. Uno de estos seres sale de la cadena y crea el mundo físico.
*El objetivo de los gnósticos era escapar al mundo físico y vivir en el mundo espiritual.
!Docetismo
El Docetismo era una rama del Gnosticismo influenciada por el Cristianismo. Enseñaba que Cristo no se encarnó, porque la carne, como toda materia física, es mala. Creían que Jesús era Dios, pero no podían creer que Dios se haría un ser humano de carne y hueso. Docetismo viene de la palabra para “parecer”, y significa que Dios solo parecía haberse encarnado en la persona de Jesús. Era un ser espiritual disfrazado como humano, pero no era un ser humano de verdad.
!Cerinto
Cerinto era un hereje semi-gnóstico del primer siglo. Según Eusebio, Policarpo reporta que Juan huyó de los baños públicos porque escuchó que Cerinto estaba adentro y dijo que en cualquier momento Dios podía enviar destrucción sobre este “enemigo de la verdad.” El error de Cerinto era separar el humano Jesús y el Cristo divino. Decía que el Cristo (o el Espíritu Santo) vino sobre el humano Jesús de Nazaret en su bautismo, pero cuando Jesús murió, el Cristo o el Espíritu Santo salió de él. Según Cerinto, Jesús murió en la cruz, no el Cristo divino.
!Conclusión
Es interesante notar los contrastes entre 1 Juan y estas herejías. Pero sin mayor información no podemos llegar a una conclusión firme. Hay errores en cada herejía que 1 Juan no menciona, y hay errores que 1 Juan combate que no son parte de estas herejías.
Varios elementos se encuentran tanto a la conclusión de Apocalipsis como a la introducción, formando ''inclusios'':
#Referencias a la segunda venida al principio (1.7) y al final (22.7, 12, 20) del libro
#Referencias a la autenticidad de las visiones (1.10-11, 22.6)
#Bendiciones a los que leen (1.3) y guardan (22.7) las palabras del libro
#Referencias al libro como profecía (1.3, 22.7)
#Referencias al Alfa y Omega: Dios como el Alfa y Omega en 1.8, y Jesucristo como el Alfa y Omega en 22.13.
#Indicaciones que el libro será leída en voz alta en las iglesias. Una bendición al que escucha (1.3) y una advertencia al que escucha (22.18-19,
# (1.3, 22.18)
#El hecho que visión es de Dios, dada a Jesucristo, mediado por su ángel (1.1, 22.6, 22.16)
#Las cosas que deben de suceder pronto (1.1, 22.6)
#Saludo de gracia (1.4) y bendición de gracia (22.21)
#El tiempo está cerca (1.3, 22.10)
,,Fuente: Sílabo de Dr. Dean Deppe, Calvin Theological Seminary, Grand Rapids, MI.,,
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El área de la vida que llamamos [[Interpersonal (general)]] cubre las muchas formas en que nos relacionamos con otras personas.
Las capacidades interpersonales más básicas incluyen: la [[Asertividad]], [[La escucha]], el [[Disculparse / pedir perdón]], un conocimiento de [[La comunicación no verbal]], y el [[Perdonar]].
Formas básicas que usamos para comunicar con los demás incluyen la [[amonestación y la crítica constructiva]], las [[promesas, juramentos y votos]]
*Pecados asociados con la vida interpersonal incluyen: el [[chisme]], la [[envidia]], el [[El prejuicio, juzgar]], la [[manipulación]], la [[mentira]], el [[racismo]] y el [[antisemitismo]], la [[venganza]], la [[violencia]] y a nivel internacional, la [[guerra]].
*En cambio las virtudes son muchas: la [[afirmación|Afirmación (empoderamiento)]], el [[amor|Amor]], la [[amistad|Amistad]], la [[bondad y la misericordia|Bondad y misericordia]], la [[compasión y la empatía|Compasión y empatía]], la [[confidencialidad|Confidencialidad]], la [[cortesía]], la [[hospitalidad]], la [[justicia]], la [[lealtad y fidelidad]], la [[sinceridad y la verdad]], la [[tolerancia]] y la [[unidad]].
*[[Citas generales acerca de las relaciones interpersonales]]
*[[Nuestra reputación - ¿importa lo qué piensa la gente de nosotros? (una presentación en línea)]]
!!Asuntos interpretativos
*[[Una introducción a la interpretación y la exégesis]]
*[[36 tips para sacar más de la Biblia (una presentación en línea)]]
*Cada género debe ser leído según las reglas de su género. Ve por ejemplo [[El método SRMP para estudiar las epístolas (presentación en SlideShare)]].
*La posmodernidad ha puesto en duda la posibilidad de un significado absoluto en un texto. Ve [[La posmodernidad y el significado]] para un resumen de este problema.
*También tenemos una discusión acerca de [[La aplicación de un texto bíblico]], algo más difícil de lo que uno imaginaría.
!!Pasos exegéticos para investigar un texto bíblico
*[[Observaciones acerca de los pasos exegéticos]]
*Hay que [[escoger un texto|La selección del texto]] de acuerdo a las necesidades de nuestros oyentes.
*Empezamos la exégesis con [[la preparación espiritual|La preparación espiritual antes de estudiar el texto bíblico]].
*Tenemos que [[determinar los límites de nuestro texto|La identificación de los límites de un texto bíblico]] - dónde empieza y dónde se termina.
*[[La crítica textual]] es una cienca para determinar las palabras originales de nuestro texto. Este paso es importante porque hay lecturas alternativas entre los muchos manuscritos griegos que tenemos.
*Tenemos una lista de preguntas para ayudarte en tu [[Lectura inicial del texto bíblico]].
*Si el texto es una epístola, una profecía, un poema, o un sermón, usaremos [[La exégesis gramatical y sintáctica]] para ver la estructura y los contornos de nuestro texto.
*Si el texto es narrativa, usaremos [[La exégesis narrativa]] para examinar los detalles del texto.
*[[La exégesis histórico-cultural]] estudia cualquier aspecto histórico o cultural del texto que desconocemos.
*[[La exégesis semántica]] estudia el significado de las palabras griegas o hebreas del texto.
*[[La exégesis canónica-teológica]] es una colección de actividades que podemos usar para entender el mensaje de nuestro texto dentro de su contexto en el canon de la Biblia.
*Después de estudiar lo anterior, [[reflexionamos sobre el significado del texto|Reflexión después de los pasos exegéticos]] y Comparamos nuestra interpretación provisional [[con los comentarios bíblicos que tenemos|Acerca de los comentarios]].
*Terminamos la exégesis elaborando [[La necesidad, objetivo y resumen de un texto bíblico]].
Este pasaje ha sido uno de los pasajes más difíciles de aceptar e interpretar en la historia de la iglesia.
*La rama occidental de la iglesia antigua no quería aceptar esta carta por causa de este pasaje. Esto fue porque los Novacianos lo habían utilizado para decir que los que se habían renunciado su fe bajo la persecución no podían ser aceptados de nuevo por la iglesia.
*Ha sido un pasaje difícil para los Calvinistas porque creen en la perseverancia de los santos, y este pasaje parece decir que los creyentes pueden perder la salvación.
*Y muchos creyentes han dudado de su salvación después de leer esta advertencia tan severa y la de capítulo 10.
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!¿Es la ley algo bueno o malo?
''Por un lado, Pablo dice cosas como las siguientes:''
*"La Ley, pues, se introdujo para que el pecado abundara;" (Ro 5.20)
*"Cristo nos redimió de la maldición de la Ley" (Gl 3.13)
''Pero por otro lado, Pablo dice cosas como las siguientes:''
*"¿La Ley es pecado? ¡De ninguna manera!" (Ro 7.7)
*"De manera que la Ley a la verdad es santa, y el mandamiento santo, justo y bueno." (Ro 7.12)
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!¿Somos muertos a la ley, o tenemos que cumplirla?
''Por un lado, Pablo dice cosas como las siguientes:''
*"no estáis bajo la Ley, sino bajo la gracia" (Ro 6.14)
*"habéis muerto a la Ley" (Ro 7.4)
*"Pero ahora estamos libres de la Ley, por haber muerto para aquella a la que estábamos sujetos, de modo que sirvamos bajo el régimen nuevo del Espíritu y no bajo el régimen viejo de la letra." (Ro 7.6)
''Pero por otro lado, Pablo dice cosas como las siguientes:''
*"Luego, ¿por la fe invalidamos la Ley? ¡De ninguna manera! Más bien, confirmamos la Ley." (Ro 3.31)
*"para que la justicia de la Ley se cumpliera en nosotros" (Ro 8.4)
*"el cumplimiento de la Ley es el amor" (Ro 13.10, v.t. Gl 5.14)
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!¿Debemos hacer un contraste agudo entre la ley y Cristo, o son compatibles?
''Por un lado, Pablo dice cosas como las siguientes:''
*"…ministros de un nuevo pacto, no de la letra, sino del Espíritu, porque la letra mata, pero el Espíritu da vida" (2 Co 3.6)
*"Y que por la Ley nadie se justifica ante Dios es evidente, porque «el justo por la fe vivirá». Pero la Ley no procede de la fe, sino que dice: «El que haga estas cosas vivirá por ellas». (Gal. 3.12)"
''Pero por otro lado, Pablo habla de estar bajo la "ley de Cristo"''
*"a los que están sin Ley, como si yo estuviera sin Ley (aunque yo no estoy sin ley de Dios, sino bajo la ley de Cristo), para ganar a los que están sin Ley." (1 Co 9.21, v.t. Gl 6.2)
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!¿Qué significa que Cristo es el “fin” de la ley?
*Pablo escribe, "pues el fin de la Ley es Cristo, para justicia a todo aquel que cree." (Rom 10.4)
*Basándose en las enseñanzas de Pablo, algunos dicen que "fin" significa "terminación" o "conclusión". Otros, también basándose en las enseñanzas de Pablo, dicen que "fin" quiere decir "meta, objetivo, cumplimiento."
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''Jesucristo es presentado como Dios'' en 2 Pedro.
*1.1 dice “nuestro Dios y Salvador Jesucristo.” Solo hay un articulo para “Dios” y “Salvador,” indicando que ambas palabras se refieren a Jesús. Además, hay frases paralelas en 1.11, 2.20, 3.18 que hablan de “nuestro Señor y Salvador Jesucristo.”
*1.3 habla de “su divino poder”, y el referente más cercano es “Jesucristo.”
*Si en 1.4 el autor dice que los seguidores de Jesús participan en la naturaleza divina, se supone que Jesús mismo participa de esta naturaleza.
*Pedro usa el título “Señor” para referirse tanto a Jesús como a Dios.
*En 1.11 Jesús tiene un reino eterno.
*En 1.16 Pedro menciona la majestad de Jesús en su transfiguración. ¿Es esta majestad una revelación de su divinidad?
*Según 1.17, Jesús es el Hijo de Dios.
*En 3.18 encontramos una doxología dirigida a Jesús. Normalmente las doxologías eran reservadas para Dios.
*Sin embargo, se nota que 2 Pedro claramente distingue entre Dios Padre y Jesucristo.
''Jesucristo como Salvador'' (véase abajo, Nombres para Dios en 2 Pedro, para las citas). 2.1 habla del Señor quien los “compró”. Es la única referencia implícita de la muerte de Jesús en la carta.
2 Pedro no habla de la resurrección y ascensión de Jesucristo, solo de su ''transfiguración'' (1.16-18).
*Aparte de 1.1-4, no hay ninguna referencia a la vida terrenal o las enseñanzas de Jesús.
*Es el Verbo de vida que ha sido desde el principio (1.1). Es la vida eterna que estuvo con el Padre y quien se manifestó a Juan y los discípulos de una manera palpable (1.2).
*Es el Hijo de Dios (1.3, 1.7, 2.22, 2.23, 2.24, 3.8, 3.23, 4.9, 4.10, 4.14, 4.15, 5.1, 5.5, 5.9, 5.10, 5.11, 5.12, 5.13, 5.20), el Hijo unigénito (4.9), el nacido de Dios (5.18),
*Es el Cristo o Mesías (1.3, 2.1, 2.22, 3.16, 3.23, 4.2, 5.1, 5.6, 5.20)
*Es el verdadero Dios (5.20)
*Fue enviado por Dios (4.9, 4.14)
*Ha “venido” (5.20) en la carne (4.2-3). No solo por agua sino también por sangre (5.6)
*Enseñó a Juan y sus compañeros que Dios es luz y en él no hay tinieblas (1.5).
*Apareció para quitar los pecados (3.5), para destruir la obra del diablo (3.8)
*Cristo es el justo (2.1, 2.29, 3.7—¿o es Dios en este versículo?), el verdadero (5.20), es puro (3.3), sin pecado (3.5)
*Nos ha dado conocimiento (5.20)
*La importancia de la muerte de Cristo juega un papel importante en el perdón de los pecados (1.7, 2.2, 3.16, 4.10, 5.6-8). Él es el Salvador del mundo (4.14)
*1 Juan no habla de la resurrección de Jesucristo.
*Cristo está en el cielo (2.1-2). Habla en defensa de los creyentes ante el Padre cuando pecamos (2.1).
*Protege a los creyentes del maligno (5.18)
*Es la fuente de, y es, vida eterna (4.9, 5.11, 5.12, 5.20)
*Vendrá en el futuro (3.2)
*Jesús es el Cristo (13 veces), el Señor (25 veces), y el Hijo de Dios (1.10)
*Jesús murió, asesinado por los Judíos (2.15, 4.14)
*El propósito de su muerte era para que viviéramos juntamente con él (5.10)
*Jesús fue resucitado de los muertos (1.10, 4.14)
*Jesucristo da gracia y paz (1.1, 5.28)
*Jesucristo fortalece los corazones y hace que las personas sean santas y sin mancha (3.13)
*Ve [[La escatología en 1 Tesalonicenses]] para lo que Jesús hará en el futuro.
!La encarnación y humanidad de Jesús: 2.14-18, 4.15, 5.7-8
*Es interesante notar que el nombre sencillo “Jesús” se menciona 10 veces.
*Jesús es hermano de los seres humanos que salva. Ellos son los hijos de Dios.
!La divinidad de Jesús
La Cristología es lo más notable de la teología de esta carta:
*Su preexistencia y su participación en la creación: 1.2-3
*Es Hijo y heredero de Dios: 1.2, 1.5, 4.14, 5.5, 6.6, 7.3, etc
*Los ángeles lo adoran: 1.6
*Es Dios: 1.8
*Su sesión e intercesión en el cielo: 1.3, 1.13, 2.9, 4.14, 7.24, 12.2
*Es nuestro sumo sacerdote que se ofrece a sí mismo como sacrificio: caps. 5-10
*Su victoria sobre el diablo: 2.14-15
!La obra de Cristo:
“El autor no separa la persona de Cristo de su obra. Ambas títulos claves, Hijo y Sumo Sacerdote, son funcionales; específicamente, son relacionados con su muerte y su exaltación a la diestra de Dios.” (Ellingworth)
!La muerte de Cristo:
*El nuevo pacto es a través de su cuerpo y sangre: 10.20, 12.24
*Su muerte fue impulsada por la gracia de Dios: 2.9
*Su sacrificio es superior a los del sistema levítico
**Porque su sacrificio fue un sacrificio humano y voluntario: 9.12-14
**Porque purifica la conciencia, no solo el exterior: 9.9-10
**Porque fue “una vez para siempre”: 9.12, 9.27, 10.10
**Porque él vive para siempre y puede interceder por sus hermanos
*Su muerte es “para todos”: 2.9
*Su muerte purifica el templo celestial: 9.23
*Él es la fuente de la salvación: 5.9
!Su sesión e intercesión en el cielo:
1.3, 1.13, 2.9, 4.14, 7.24, 12.2
Jesucristo se menciona en Judas 1, 4, 17, 21, 25:
*Es el Mesías, el Señor y el Soberano
*Guarda a los santos (Judas 1)
*Vendrá con millares de ángeles para juzgar a los pecadores (Judas 14-15)
*Los santos lo esperan porque es misericordioso y les concederá la vida eterna (Judas 21)
*Por medio de él Dios Padre recibe gloria, autoridad, majestad y dominio (Judas 25)
|!2.22|¿Quién es el mentiroso, sino el que niega que Jesús es el Cristo? Este es el anticristo, pues niega al Padre y al Hijo.|
|!5.1|Todo aquel que cree que Jesús es el Cristo es nacido de Dios; y todo aquel que ama al que engendró ama también al que ha sido engendrado por él.|
<span class="source">
Texto bíblico: Reina Valera Revisada (1995) Bible Text (Miami: Sociedades Biblicas Unidas, 1998)</span>
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!Pablo y la vida terrenal de Jesús
Pablo
*no menciona mucho acerca de la vida terrenal de Jesús,
*no cita las palabras de Jesús con frecuencia,
*y su teología, a primera vista, parece muy distinta a la de Jesús.
Véase
*[[Lo que Pablo nos relata acerca de Jesús]],
*[[Lo que no sabríamos acerca de Jesús si Pablo fuera nuestra única fuente]],
*y [[Citas y alusiones a las enseñanzas de Jesús en Pablo]] para saber más acerca de la relación entre estos dos fundadores del Cristianismo.
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!Cómo explicamos la diferencia entre la teología de Pablo y la teología de Jesús?
Algunos exageran la diferencia entre las enseñanzas que encontramos en las cartas de Pablo y las enseñanzas de Jesús que encontramos en los Evangelios. Pero sí es cierto que a primera vista parece que estas dos figuras importantes del Cristianismo son muy distintos. Por ejemplo, el reino de Dios es el concepto clave en las enseñanzas de Jesús, pero Pablo casi no usa la frase en sus cartas. ¿Cómo explicamos la diferencia entre ellos?
*En primer lugar, debemos reconocer que los contextos culturales de los dos hombres era muy distintos: Jesús fue un Judío entre Judíos, ministrando en Palestina, un lugar provincial y conservador. Jesús predicaba a una sociedad que por lo general era consciente del contenido y la doctrina del Antiguo Testamento, pero no ponía en práctica lo que sabían. Pablo, en cambio, fue un Judío que llevó su religión judía al mundo griego, a un mundo más cosmopolitano y diverso. Pablo predicó a personas que no tenían ni siquiera el conocimiento más básico de la fe y la ética del Judaísmo y tenía que enseñarles desde cero. Su ministerio no era de recordarles lo que ya sabían, sino de enseñarles cosas que jamás habían escuchado. Además, Jesús seguramente predicaba en arameo, y Pablo en griego. En base a las grandes diferencias de los contextos en que ministraban Jesús y Pablo, es fácil ver que su vocabulario y sus énfasis iban a ser distintos.
*En segundo lugar, Jesús y Pablo vivían en dos momentos muy diferentes en cuanto a la historia de la salvación. Jesús ministraba antes de su resurrección y exaltación, y antes de la expansión del pueblo de Dios al mundo de los Gentiles. Jesús ministraba para preparar a Israel para la llegada de su reino. Sus enseñanzas sólo daban pistas ocultas de lo que sucedería después. En cambio, Pablo ministraba después de la crucifixión, resurrección y exaltación de Jesucristo. Pablo pudo enseñar abiertamente acerca de estos sucesos, y meditar sobre las implicaciones de ellos para sus oidores. La ubicación de estos hombres en diferentes momentos de la historia de la salvación es otro factor que afecta el vocabulario y énfasis de ellos.
*En tercer y último lugar, hay muchos paralelos entre las enseñanzas de Pablo y Jesús. No debemos exegerar las diferencias ni pasar por alto las muchas similitures entre ellos. Véase [[Paralelos entre las enseñanzas de Jesús y Pablo]].
Los comentaristas debaten si en Marcos las referencias al temor y asombro son positivas (las personas están maravilladas e impactadas por los milagros y enseñanzas de Jesús) o si son negativas (las personas reaccionan con un temor superficial o con un asombro superficial que no produce un cambio dentro de ellos).
!Temor
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|4.41|Entonces sintieron un gran temor, y se decían el uno al otro: - ¿Quién es este, que aun el viento y el mar lo obedecen?|
|5.17|Entonces comenzaron a rogarle que se fuera de sus contornos. |
|5.33|Entonces la mujer, temiendo y temblando, sabiendo lo que en ella había sido hecho, vino y se postró delante de él y le dijo toda la verdad.|
|6.48-50|Viéndolos remar con gran esfuerzo, porque el viento les era contrario, cerca de la cuarta vigilia de la noche vino a ellos andando sobre el mar, y quería adelantárseles. Viéndolo ellos andar sobre el mar, pensaron que era un fantasma y gritaron, porque todos lo veían, y se asustaron. Pero en seguida habló con ellos, y les dijo: - ¡Tened ánimo! Soy yo, no temáis.|
|6.51|Subió a la barca con ellos, y se calmó el viento. Ellos se asustaron mucho, y se maravillaban...|
|9.6|No sabía lo que hablaba, pues estaban asustados.|
|9.32|Pero ellos no entendían esta palabra, y tenían miedo de preguntarle.|
|10.32|Iban por el camino subiendo a Jerusalén. Jesús iba delante, y ellos, asombrados, lo seguían con miedo.|
|11.18|Lo oyeron los escribas y los principales sacerdotes, y buscaban cómo matarlo, porque le tenían miedo, por cuanto todo el pueblo estaba admirado de su doctrina.|
|12.34|Jesús entonces, viendo que había respondido sabiamente, le dijo: - No estás lejos del reino de Dios. Y ya nadie se atrevía a preguntarle.|
|16.5-6|Y cuando entraron en el sepulcro, vieron a un joven sentado al lado derecho, cubierto de una larga ropa blanca, y se asustaron. Pero él les dijo: - No os asustéis; buscáis a Jesús nazareno, el que fue crucificado. Ha resucitado, no está aquí; mirad el lugar en donde lo pusieron.|
|16.8|Ellas salieron huyendo del sepulcro, porque les había entrado temblor y espanto; y no dijeron nada a nadie, porque tenían miedo.|
!Asombro
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|1.22|Y se admiraban de su doctrina, porque les enseñaba como quien tiene autoridad, y no como los escribas.|
|1.27-28|Todos se asombraron, de tal manera que discutían entre sí, diciendo: - ¿Qué es esto? ¿Qué nueva doctrina es esta, que con autoridad manda aun a los espíritus impuros, y lo obedecen? Muy pronto se difundió su fama por toda la provincia alrededor de Galilea.|
|2.12|Entonces él se levantó y, tomando su camilla, salió delante de todos, de manera que todos se asombraron y glorificaron a Dios, diciendo: - Nunca hemos visto tal cosa.|
|5.20|Él se fue y comenzó a publicar en Decápolis cuán grandes cosas había hecho Jesús con él; y todos se maravillaban.|
|5.42|Inmediatamente la niña se levantó y andaba, pues tenía doce años. Y la gente se llenó de asombro.|
|6.2-3|Cuando llegó el sábado, comenzó a enseñar en la sinagoga; y muchos, oyéndolo, se admiraban y preguntaban: - ¿De dónde saca este estas cosas? ¿Y qué sabiduría es esta que le es dada, y estos milagros que por sus manos son hechos? ¿No es este el carpintero, hijo de María, hermano de Jacobo, de José, de Judas y de Simón? ¿No están también aquí con nosotros sus hermanas?|
|6.51|Subió a la barca con ellos, y se calmó el viento. Ellos se asustaron mucho, y se maravillaban...|
|7.37|Y en gran manera se maravillaban, diciendo: - Bien lo ha hecho todo; hace a los sordos oir y a los mudos hablar.|
|9.15|En seguida toda la gente, viéndolo, se asombró; y corriendo a él, lo saludaron.|
|10.24|Los discípulos se asombraron de sus palabras; pero Jesús, respondiendo, volvió a decirles: - Hijos, ¡cuán difícil les es entrar en el reino de Dios a los que confían en las riquezas!|
|10.26|Ellos se asombraban aun más, diciendo entre sí: - ¿Quién, pues, podrá ser salvo?|
|10.32|Iban por el camino subiendo a Jerusalén. Jesús iba delante, y ellos, asombrados, lo seguían con miedo.|
|11.18|Lo oyeron los escribas y los principales sacerdotes, y buscaban cómo matarlo, porque le tenían miedo, por cuanto todo el pueblo estaba admirado de su doctrina.|
|12.17|Respondiendo Jesús, les dijo: - Dad a César lo que es de César, y a Dios lo que es de Dios. Y se maravillaron de él.|
|12.37|»David mismo lo llama Señor; ¿cómo, pues, es su hijo?». Y gran multitud del pueblo lo oía de buena gana.|
|15.5|Pero Jesús ni aun con eso respondió, de modo que Pilato quedó muy extrañado.|
|15.39|Y el centurión que estaba frente a él, viendo que después de clamar había expirado así, dijo: - ¡Verdaderamente este hombre era Hijo de Dios!|
,,Texto bíblico: Reina Valera Revisada (1995) Bible Text (Miami: Sociedades Biblicas Unidas, 1998),,
!!Asuntos introductorios para Jonás
*[[Asuntos introductorios para Jonás]]
!!El contexto canónico de Jonás
*[[Jonás 3 y Éxodo 32]]
*[[Éxodo 34.6 en Jonás]]
*[[Jonás en 2 Reyes]]
*[[Jonas y los Salmos]]
*[[Jonás en el NT]]
!!La estructura de Jonás
*[[La estructura de Jonás]]
!!Los aspectos literarios de Jonás
*[[Los aspectos literarios de Jonás]]
!!Los temas y la teología de Jonás
*[[Los temas y la teología de Jonás]]
!!Notas exegéticas para Jonás
*[[Jonás 1]]
*[[El extraño caso de Jonás capítulo 2]]
*[[Jonás 3]]
*[[Jonás 4]]
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!!Ironía en Jonás 1.9
En Jonás 1.9 el profeta se jacta de su doctrina ortodoxa: "Soy hebreo y temo a Jehová, Dios de los cielos, que hizo el mar y la tierra.". Es una ironía porque este Creador de que Jonás se jacta es el Dios de quien Jonás se está huyendo. Y si hizo los cielos, tierra, y mar, ¿adónde cree Jonás que puede irse para escaparlo?
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!!La oración de los marineros en Jonás 1.14
|bluealtrows|k
|Invocación|«Te rogamos ahora, Jehová,|
|Petición (doble)|que no perezcamos nosotros por la vida de este hombre,<br>ni nos hagas responsables de la sangre de un inocente;|
|Motivos|porque tú, Jehová, has obrado como has querido». |
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!!El llamado profético al arrepentimiento (Jonás 3.7-9)
|bluealtrows|k
|>|Fórmula del mensajero|Luego hizo anunciar en Nínive, por mandato del rey y de sus grandes, una proclama que decía:|
|Apelación|Amonestación|«Hombres y animales, bueyes y ovejas, no prueben cosa alguna; no se les dé alimento ni beban agua, 8 sino cúbranse hombres y animales con ropas ásperas, y clamen a Dios con fuerza. Que cada uno se convierta de su mal camino y de la violencia que hay en sus manos.|
|Motivación|Promesa|¡Quizá Dios se detenga y se arrepienta, se calme el ardor de su ira y no perezcamos!|
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El rey tomó el papel que pertenecía a Jonás, porque Jonás no lo tomó. El rey llamó al pueblo al arrepentimiento, y no Jonás.
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G. B. Caird nota que Dios envió a Jonás a profetizar la destrucción de Ninivé precisamente para que no se llevara a cabo la destrucción de Ninivé. Caird pregunta si habrá algunas de las profecías de destrucción que encontramos en el Antiguo Testamento nunca se cumplieron porque los destinatarios se arrepintieron.
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!!El arrepentimiento de Ninivé
*No es muy claro en el libro de Jonás que los Ninivitas se volvieron seguidores de Jehová. El libro no dice que tuvieron fe, o que rechazaron la idolatría, o que aceptaron el pacto que Dios hizo con Israel.
*La evidencia del libro de Nahum es que Ninivé pronto volvió a sus pecados.
*Sin embargo, los Ninivitas se arrepientan honestamente de sus pecados y respondieron a la palabra de Dios.
*Es notable que aquí en 3.9 y en 1.6 los paganos muestran algo de su ignorancia de las cosas de Dios: Dicen “tal vez” Dios tendrá compasión de ellos si hacen lo correcto.
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Jonás 3.9-10 es muy similar a Éxodo 32.12b, 14:
|purplealtrows|k
|!Jonas 3.9-10|!Éxodo 32.12b, 14|
|¡Quizá Dios se detenga y @@.green se arrepienta@@,<br>se calme el ardor de su @@.red ira@@ y no perezcamos!».<br><br>Vio Dios lo que hicieron, que se convirtieron de su mal camino, <br><br>y @@.purple se arrepintió del mal@@<br>@@.blue que había anunciado hacerles,@@<br>y no lo hizo.|Vuélvete del ardor de tu @@.red ira@@ <br>y @@.green arrepiéntete@@ de este mal contra tu pueblo...<br><br><br><br>Entonces Jehová @@.purple se arrepintió del mal@@<br>@@.blue que dijo habría de hacer a su pueblo.@@|
,,Fuente: Amanda W. Benckhuysen, "Revisiting the Psalm of Jonah", en Calvin Theological Journal 47 (2012): 22. Texto: Reina Valera Revisada (1995) (Miami: Sociedades Biblicas Unidas, 1998).,,
!!El lamento de Jonás en Jonás 4.2-3
|bluealtrows|k
|Invocación|¡Ah, Jehová!|
|Queja|¿no es esto lo que yo decía cuando aún estaba en mi tierra? Por eso me apresuré a huir a Tarsis, porque yo sabía que tú eres un Dios clemente y piadoso, tardo en enojarte y de gran misericordia, que te arrepientes del mal.|
|Petición|Ahora, pues, Jehová, te ruego que me quites la vida, porque mejor me es la muerte que la vida.|
El ministerio de Jonás se menciona en 2 Reyes 14.25:
: "Restauró [Jeroboam] los límites de Israel desde la entrada de Hamat hasta el mar del Arabá, conforme a la palabra de Jehová, Dios de Israel, la cual había él anunciado por medio de su siervo Jonás hijo de Amitai, profeta que fue de Gat-hefer."
,,Texto: Reina Valera Revisada (1995) (Miami: Sociedades Biblicas Unidas, 1998).,,
El Nuevo Testamento menciona a Jonás tres veces: en ''Mateo 12.38-41:''
: Entonces respondieron algunos de los escribas y de los fariseos diciendo: Maestro, deseamos ver de ti una señal. Él respondió y les dijo: La generación mala y adúltera demanda señal, pero señal no le será dada, sino la señal del profeta Jonás. Como estuvo Jonás en el vientre del gran pez tres días y tres noches, así estará el Hijo del hombre en el corazón de la tierra tres días y tres noches. Los hombres de Nínive se levantarán en el juicio con esta generación y la condenarán, porque ellos se arrepintieron por la predicación de Jonás, y en este lugar hay alguien que es más que Jonás.
En su paralelo en ''Lucas 11.29-32'':
: Apiñándose las multitudes, comenzó a decir: «Esta generación es mala; demanda señal, pero señal no le será dada, sino la señal de Jonás, porque así como Jonás fue señal a los ninivitas, lo será también el Hijo del hombre a esta generación. La reina del Sur se levantará en el juicio contra los hombres de esta generación y los condenará, porque ella vino desde los confines de la tierra para oir la sabiduría de Salomón, y en este lugar hay alguien que es más que Salomón. Los hombres de Nínive se levantarán en el juicio contra esta generación y la condenarán, porque ante la predicación de Jonás se arrepintieron, y en este lugar hay alguien que es más que Jonás.
Y en ''Mateo 16.1-4'':
: Llegaron los fariseos y los saduceos para tentarlo, y le pidieron que les mostrara una señal del cielo. Pero él, respondiendo, les dijo: «Cuando anochece, decís: “Hará buen tiempo, porque el cielo está rojo”. Y por la mañana: “Hoy habrá tempestad, porque el cielo está rojo y nublado”. ¡Hipócritas, que sabéis distinguir el aspecto del cielo, pero las señales de los tiempos no podéis distinguir! La generación mala y adúltera demanda una señal, pero señal no le será dada, sino la señal del profeta Jonás». Y dejándolos, se fue.
,,Texto: Reina Valera Revisada (1995) (Miami: Sociedades Biblicas Unidas, 1998).,,
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La parábola del hijo pródigo no es una cita o una alusión al libro de Jonás, pero tiene un mensaje similar: al hijo mayor le falta compasión para el pecaminoso hijo arrepentido (como a Jonás le falta compasión para Ninivé).
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Jonas 2.2 es similar a Salmo 120.1 y Salmo 130.1-2a:
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|!Jonás 2.2|!Salmo 120.1|!Salmo 130.1-2a|
|Invoqué en mi angustia a Jehová, y él me oyó;<br>desde el seno del seol clamé,y mi voz oíste.|A Jehová clamé estando en angustia y él me respondió.|De lo profundo, Jehová, a ti clamo. Señor, oye mi voz;|
,,Fuente: Amanda W. Benckhuysen, "Revisiting the Psalm of Jonah", en Calvin Theological Journal 47 (2012): 17. Texto: Reina Valera Revisada (1995) (Miami: Sociedades Biblicas Unidas, 1998).,,
*[[El contenido del Evangelio de Juan]]
*[[El estudio del Evangelio de Juan]]
*[[Notas exegéticas para Juan]]
*[[Bibliografía de recursos consultados para Juan]]
*[[Bibliografía en español para el Evangelio de Juan]]
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|!Exodo 33-34|!Juan 1|
|Israel encuentra gracia delante de Jehová (33.14-17)|“De su plenitud recibimos todos, y gracia sobre gracia” (1.16)|
|Nadie puede ver el rostro de Jehová y seguir viviendo (33.20)|“A Dios nadie lo ha visto jamás; el unigénito Hijo, que está en el seno del Padre, él lo ha dado a conocer.” (1.18)|
|La gloria de Jehová pasa cerca de Moisés (33.23, 34.6-7)|“y vimos su gloria, gloria como del unigénito del Padre.” (1.14)|
|Jehová abunda en misericordia y verdad (34.6)|Jesús es “lleno de gracia y de verdad” (1.14, 17)|
|Jehová moró en un tabernáculo (33.7)|El Verbo “habitó entre nosotros”(1.14, literalmente en el griego “tabernáculo entre nosotros”)|
|Moisés fue dado la ley (34.32-35)|“la Ley fue dada por medio de Moisés” (1.17)|
|Moisés como mediador entre Jehová e Israel (34.32-35)|Jesús como mediador entre Dios y la humanidad (1.17-18)|
''Introducción a Juan 1.1-18''
*[[Bosquejo de Juan 1.1-18]]
*Según Kostenberger (177), La introducción en Juan 1.1-18 introduce temas que serán importantes en el Evangelio:
**El tema de testigos y sus testimonios: Juan el Bautizador es un testigo (1.6-8, 1.15).
**El tema de la forma en que el mundo en general y los Judíos en particular rechazaron a Jesús (1.4-5, 1.10-11).
**El tema de la revelación de Dios por medio de su Hijo (1.18).
**El tema de hijos de Dios: Jesús es el Hijo de Dios (1.14), y los que creen en él llegan a ser hijos de Dios (1.12). [Más adelante en este Evangelio los enemigos de Dios serán llamados hijos del diablo].
**El tema de la verdad (1.14, 1.17).
**El tema de la gloria (1.14).
*Hay temas importantes para el Evangelio de Juan que no aparecen en la introducción en Juan 1.1-18. La introducción no menciona la cruz, no se refiere a las "señales", y no usa la palabra "enviar" para decir que Jesús fue enviado por su Padre. ,,Kostenberger, A Theology of John's Gospel and Letters, 177-178,,
*Kostenberger, 184, nota que la introducción es teocéntrica:
**"era con Dios" (1-2)
**Juan fue "enviado de Dios" (6)
**Los creyentes son "hijos de Dios" (1.12) y "engendrados...de Dios" (1.13)
*La introducción en Juan 1.1-18 menciona la gracia en 1.14, 1.16 y 1.17. Esta palabra no aparecerá en el resto de este Evangelio. ,,Kostenberger, 186.,,
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''1.1''
//En el principio era el Verbo, <br>
y el Verbo era con Dios, <br>
y el Verbo era Dios.//
*Juan empieza su Evangelio con las palabras "En el principio", que también empiezan el libro de Génesis.
''1.2''
//Este era en el principio con Dios.//
''1.3a''
//Todas las cosas por él fueron hechas//
*El concepto de "Verbo" o "Palabra" como la manera en que Dios hizo al mundo actúa como puente entre el mundo judío y el mundo griego:
**Génesis 1 dice que Dios hizo al mundo por sus palabras ("y Dios dijo").
**Algunos filósofos griegos decían que el universo fue hecho por medio del //logos// (verbo, razón, lógica).
''1.3b-4''
//y sin él nada de lo que ha sido hecho, fue hecho.<br>
En él estaba la vida, <br>
y la vida era la luz de los hombres.//
''1.5''
//La luz en las tinieblas resplandece, <br>
y las tinieblas no prevalecieron contra ella. //
*Juan 1.1-5 conecta los temas de creación y luz, algo que vemos también en Génesis 1. Kostenberger, 179, dice que en el Evangelio de Juan, la luz de Jesús causará una separación entre luz y tinieblas, similar a la separación de luz y tinieblas en Génesis 1. La luz de Cristo causará que algunos se endurezcan en su incredulidad (1.10-11), mientras otros lleguen a la fe (1.12).
''1.6''
//Hubo un hombre enviado de Dios, <br>
el cual se llamaba Juan. //
*La cantidad de veces que los Evangelios mencionan a Juan el Bautizador demuestran que Juan era un personaje religioso muy importante de su tiempo, y que era importante para los Evangelistas mostrar que Juan aprobaba a Jesús.
''1.7''
''1.8''
''1.9''
''1.10''
''1.11''
*En el primer siglo, muchos Judíos se creían superiores a los Gentiles, los no judíos. Juan dice que los Judíos no eran mejores - rechazaron a Jesús igual que el resto del mundo (1.5).
*Recibir o rechazar: Juan no nos deja otra alternativa. La llegada de la luz nos obliga a decidir si la recibiremos o no. ,,Kostenberger, 183.,,
''1.12-13''
''1.14''
*En v. 14 el lenguaje cambia. Donde 1.1-13 afirma verdades desde lejos, en v. 14 el autor afirma cosas que él mismo ha visto. ,,Kostenberger, 185.,,
*El que era Dios (v. 1) llegó a ser un ser humano (14).
*Más adelante en este Evangelio el lector descubrirá que la "gloria" del Verbo que el autor ha visto fue su crucifixión. ,,Kostenberger, 186.,,
''1.15''
''1.16''
''1.17''
''1.18a''
''1.18b''
*[[¿Cuál es el significado de los 153 peces en Juan 21.11?]]
1.2-8
6.17-29
9.11-13
11.29-33
!!La evidencia externa
*La tradición desde el principio menciona a Juan Marcos como el autor, y no ofrece otro candidato.
*Eusebio cita a Papías, que dice que Marcos fue intérprete de Pedro y que publicó su Evangelio después de la "partida" (muerte) de Pedro.
*Ireneo dice que Marcos escribió desde Roma después de la muerte de Pedro.
*Clemente Alejandrino dice que Pedro no impidió a Marcos en su publicación de su Evangelio.
*Otros testigos antiguos: El Canon Muratori, Tertuliano, Orígenes, Jerónimo.
!!La evidencia interna
*El hecho de que la estructura del Evangelio es muy parecida al discurso de Pedro en Hechos 10 sugiere que el autor fue compañero de Pedro.
*Algunos usan la mención especial de Pedro en Mc. 16.7 como evidencia que el autor fue compañero de Pedro.
*La "frescura" y "vivacidad" (Harrison, 178) de este Evangelio para los detalles sugiere un autor que tenía acceso a un testigo ocular (como Marcos tendría con Pedro).
*El Evangelio es el más arameo de los cuatro, apoyando la teoría de un socio de Pedro como autor.
!!Acerca de Juan Marcos
*Juan Marcos se menciona en Hch 12.12, 13.5, 13.13, 15.37, Col 4.10, Flm 24, 2 Ti 4.11, 1 P 5.13.
*En Hechos vemos que acompañó a Pablo y Bernabé en el primer viaje misionero, pero abanonó a la misión. Después Pablo no lo quiere llevar en el próximo viaje, pero Bernabé sí. Pablo y Bernabé parten caminos por causa de su desacuerdo sobre Marcos, Pablo saliendo con Silas y Bernabé con Marcos.
*En Col 4.10 descubrimos que era primo de Bernabé.
*En 2 Ti 4.11 vemos que está nuevamente con Pablo. Parece que las diferencias entre ellos fueron resueltos y son compañeros en la obra nuevamente.
*Pedro lo llama "mi hijo" en 1 P 5.13.
*Algunos especulan que Mc 14.51-52 es una mención del autor. Es probable, porque la aparición del jóven en el huerto que sale desnudo no tiene una función propia en la narrativa.
*Era conocido por los autores patrísticos como "el del dedo trunco." Por causa de este sobrenombre ha habido especulación que se castró para evitar el servicio sacerdotal (Harrison, 179). Pero puede ser que simplemente tenía dedos pequeños, o un dedo que perdió en un accidente.
N. T. Wright cree que Juan quiso que sus lectores encuentren una secuencia de siete señales, con la crucifixión como la séptima. Esto corresponde a los siete días en Génesis 1-2. Wright reconoce que esto es especulativo y controversial, pero ofrece la siguiente evidencia.
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|!Génesis 1-2|!Juan|
|“En el principio” Dios creó el cielo y el universo|“En el principio era el Verbo, y todas las cosas fueron hechas por él (1.1-3)|
|Dios separó la luz de las tinieblas|“La luz resplandece en las tinieblas, y las tinieblas no la dominaron.” (1.5)|
|Dios sopló su Espíritu en el hombre (2.7)|Jesús sopla para dar el Espíritu a sus discípulos (20.22)|
|Dios inicia la creación el primer día.|La resurrección ocurre en el primer día de la semana, y Juan menciona este detalle dos veces (20.1, 19). Wright dice que debemos entender con esto que la resurrección inicia la nueva creación.|
|Dios hizo al hombre el sexto día|El sexto día Jesús está ante Pilato, que dice, “He aquí, el hombre.” (19.5)|
|Dios “terminó” su creación (2.1-2)|Desde la cruz, donde Jesús cumple la misión que su Padre le había encomendado (17.4), Jesús clama, “Consumado es.” (19.30)|
|El séptimo día Dios descansó|El día después de la crucifixión es el día de reposo (19.31)|
Para Wright, las siete señales son las siguientes:
#Agua se convierte en vino (2.1-11)
#Sanó al hijo del oficial (4.46-54)
#Sanó al paralítico en el estanque (5.2-9)
#La multiplicación de panes (6.1-14)
#Sanó al ciego (9.1-7)
#La resurrección de Lázaro (11.1-44)
#La crucifixión (19.1-37)
,,Fuente: N. T. Wright, The Resurrection of the Son of God. (Minneapolis: Fortres, 2003),,
Juan habla de si mismo y sus colegas (los apóstoles):
*Tienen comunión con el Padre y con su Hijo Jesucristo (1.3).
*Proclaman lo que ellos han visto y experimentado personalmente de este “Verbo de vida” y “vida eterna” (1.2).
*Proclaman para que otros tengan comunión con ellos (1.3)
*Ellos (¿o se refiere a todos los Cristianos?) son de Dios y los que conocen a Dios los escuchan (4.6).
*Han visto y testifican que Dios envió a su Hijo a ser el Salvador del mundo (4.14)
*[[Una mirada a Judas]]
*[[Notas exegéticas para Judas]]
!Ay, y comparación con Caín, Balaam y Coré (11)
@@.bibletext
¡Ay de ellos!, <br>
porque han seguido el camino de Caín, <br>
se lanzaron por lucro en el error de Balaam <br>
y perecieron en la contradicción de Coré.
@@
!Ágapes y pastores corruptos (12ª)
@@.bibletext
Estos son manchas en vuestros ágapes, que <br>
comiendo sin vergüenza alguna con vosotros, <br>
se apacientan a sí mismos;
@@
!Descripciones tomadas de la naturaleza (12b-13)
@@.bibletext
nubes sin agua, <br>
llevadas de acá para allá por los vientos; <br>
árboles otoñales, <br>
sin fruto, <br>
dos veces muertos y desarraigados. <br><br>
Son fieras ondas del mar, <br>
que espuman su propia vergüenza; <br>
estrellas errantes, <br>
para las cuales está reservada eternamente <br>
la oscuridad de las tinieblas.
@@
!La profecía de Enoc (14-15)
@@.bibletext
De estos también profetizó Enoc, séptimo desde Adán, diciendo: <br><br>
«Vino el Señor con sus santas decenas de millares, <br>
para hacer juicio contra todos <br>
y dejar convictos a todos los impíos <br>
de todas sus obras impías que han hecho impíamente, <br>
y de todas las cosas duras <br>
que los pecadores impíos han hablado contra él».
@@
!Descripción final de los hombres impíos (16)
@@.bibletext
Estos son murmuradores, <br>
quejumbrosos, <br>
que andan según sus propios deseos, <br>
cuya boca habla cosas infladas, <br>
adulando a las personas para sacar provecho.
@@
!La advertencia de los apóstoles (17-19)
@@.bibletext
Pero vosotros, amados, <br>
tened memoria de las palabras <br>
que antes fueron dichas por los apóstoles de nuestro Señor Jesucristo; <br>
los que os decían: <br><br>
«En el último tiempo habrá burladores <br>
que andarán según sus malvados deseos». <br><br>
Estos son los que <br>
causan divisiones, <br>
viven sensualmente <br>
y no tienen al Espíritu.
@@
!Exhortaciones (20-23)
@@.bibletext
Pero vosotros, amados, <br>
edificándoos sobre vuestra santísima fe, <br>
orando en el Espíritu Santo, <br>
conservaos en el amor de Dios, <br>
esperando la misericordia de nuestro Señor Jesucristo <br>
para vida eterna. <br><br>
A algunos que dudan, convencedlos. <br>
A otros, salvadlos arrebatándolos del fuego; <br>
y de otros, tened misericordia con temor, <br>
desechando aun la ropa contaminada por su carne.
@@
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!Un resumen de Judas 22-23
Es dificil reconstruir el griego original de versículos 22 y 23 (véase las notas). Según la lectura que hemos adoptado aquí, estos versículos son un conjunto de tres exhortaciones. Hay tres grupos en la iglesia de los destinatarios, y los destinatarios deben tratar a cada grupo de cierta manera:
*Hay un grupo de los que dudan, los que vacilan en cuanto a los falsos maestros. Los destinatarios deben tener misericordia de este grupo.
*Hay un segundo grupo de los que han comenzado a ser seducidos por los falsos maestros, y ya se están metiendo en los errores y prácticas de ellos. Los destinatarios deben rescatarlos, rogándoles a que se arrepientan, para que no caigan al fuego del juicio de Dios.
*Hay un tercer grupo de los hombres impíos y los que han sido completamente convencidos por ellos. Hacia ellos los destinatarios deben tener una mezcla de misericordia y temor, y deben sentir una repugnancia por los errores y prácticas de ellos, porque ellos fácilmente contaminan a los que influencian.
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!Notas para Judas 22-23
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*Se ha dicho que estos versículos están entre los más difíciles de todo el NT porque es dificil fijar el texto original. ''Hay varios problemas'':
**Hay manuscritos que refieren a tres clases de personas, y otros manuscritos que se refieren a dos. Debido a la tendencia del autor de usar el número tres (véase arriba), es preferible ver tres clases de persona en estos versos:
***Tengan compasión de ''los que dudan'';
***''a otros'', sálvenlos arrebatándolos del fuego.
***Compadézcanse de ''los demás'', pero tengan cuidado…. (NVI)
**Algunos manuscritos griegos dicen "tened misericordia a los que dudan", otros dicen "convenced a otros que dudan", y otros manuscritos dicen "tened compasión, haciendo distinción" para v. 22. En este recurso daremos preferencia a la lectura "tened misericordia a los que dudan".
**Hay un papiro que omite v. 22 completamente, y tiene una versión más corta de v. 23: "Arrebatad algunos del fuego, pero tened misericordia de los que dudan, con temor."
**Además, la palabra διακρινομένους en v. 22 puede ser traducido como "los que dudan", "los que están bajo juicio", o "los que disputan". Con la mayoria de versiones y comentaristas, usaremos "los que dudan" aquí. La idea es que en la iglesia de los destinatarios hay personas que están vacilando en cuanto a seguir a los falsos maestros o no. Los destinatarios deben tener una actitud de misericordia cuando hablan con tales personas.
*"Tened misericordia". Judas repite el concepto de misericordia en vv. 2, 21, 22 y 23. Dios ha sido misericordioso con ellos (2, 21), y ellos deben ser misericordiosos con los demás (22, 23).
*"Arrebatándolos del fuego" - la figura es de alguien que está a punto de caerse en el fuego, y tenemos la habilidad de extender la mano para que no se caigan. La idea es que los destinatarios deben rogar y hasta disciplinar a los que han sido seducidos por los falsos maestros, para que se arrepientan de su error. El trasfondo bíblico de la figura de rescatar del fuego viene de Zacarías 3.2 (v. t. Amós 4.11).
*"Con temor" - no es gramáticamente seguro si estas palabras modifican "arrebatándolos del fuego" o con "tened misericordia." Muchos comentaristas y versiones prefieren la segunda opción. La idea es que mientras tratan de rescatar a estas personas, deben tener suficiente temor para no caer en lo mismo.
*Algunos comentaristas dicen que este temor es el de ser contaminado por la ropa sucia. Otros dicen que es temor de Dios, temor de pecar como los hombres impíos y caer bajo la ira de Dios.
*"Aborreciendo aun la ropa contaminada por su carne" - la figura aquí es una de ropa interior, ensuciada por las funciones corporales, y el instinto natural es sentir asco y no querer tocarla. Así deben sentir los destinatarios acerca de las enseñanzas y prácticas de los hombres impíos que han invadido la iglesia. El trasfondo bíblica de la figura de la ropa contaminada viene de Zacarías 3.3-4.
*Judas guarda esperanza aún para el tercer grupo. Aunque dice que debemos temerlos y aborrecer lo de ellos, Judas insiste que debemos de tener misericordia de ellos también. Bauckham también señala que en Zacarías 3.3-4, la ropa sucia de Josué fue reemplazada con ropa limpia. De igual manera, los hombres impíos todavía tienen la oportunidad de arrepentirse.
!Doxología (24-25)
@@.bibletext
A aquel que es poderoso <br>
para guardaros sin caída <br>
y presentaros sin mancha <br>
delante de su gloria <br>
con gran alegría, <br>
al único y sabio Dios, nuestro Salvador, <br>
sea gloria y majestad, imperio y poder, <br>
ahora y por todos los siglos. Amén.
@@
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!Un resumen de Judas 24-25
Versículos 24-25 de Judas son una doxología. En esta doxología, Judas motiva a sus lectores, en peligro de ser seducidos por los hombres impíos. Los motiva con la esperanza escatológica y con los atributos de Dios:
*Los destinatarios tienen la esperanza de ser presentados gozosamente ante la presencia de Dios como sacrificios aceptables a Dios. Ellos deben mantener esta esperanza en sus mentes mientras luchan contra sus adversarios.
*El Dios que adoran tiene el poder de protegerlos de las tentaciones de los hombres impíos.
*Tanto los hombres impíos como los destinatarios deben reconocer y someterse a la gloria, majestad, poder y autoridad de Dios, y alabar a Dios por estas cualidades.
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[[Bosquejo sintáctico para Judas 24-25]]
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!La extraña conclusión de Judas
Judas no termina su carta con los elementos que normalmente encontramos al final de una carta antigua: saludos personales, bendiciones de paz y de gracia, expresiones del deseo de visitar a los destinatarios, etc. Judas termina como si estuviera terminando un sermón antiguo, con una doxología.
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!El formato litúrgico de Judas 24-25
Kistemaker (410) nota que la doxología en Judas 24-25 está formada en pares de dos y de cuatro, facilitando su uso en una liturgia antifonal.
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!Versículos similares a Judas 24-25
Nota los paralelos entre Judas 24-25 y los siguientes textos: 1 Tesalonicenses 3.13, 5.23, Colosenses 1.22, Efesios 1.4 y Efesios 5.27. Todos hablan acerca de la santificación en el contexto de la segunda venida. Todos usan lenguaje relacionado con los sacrificios del Antiguo Testamento. Y todos tienen que ver con los creyentes presentados delante de Dios o presentados por Dios.
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!Listas de cosas que vemos en Judas 24-25
*Dos habilidades de Dios Padre: su habilidad de proteger a los destinatarios de peligros espirituales, y su habilidad de presentarlos ante su propia presencia en el día final.
*Dos aspectos que los creyentes tendrán cuando llegan a la presencia de Dios en el día final: serán sin defectos, y tendrán un gran gozo.
*Cuatro cualidades de Dios Padre: gloria, majestad, poder, y autoridad.
*Tres épocas en las cuales la humanidad debe glorificar a Dios: el pasado, el presente y el futuro. (Las traducciones Reina Valera 1960 y 1995 omiten las palabras "desde antes de todos los siglos", aunque tiene mucho apoyo en los manuscritos griegos más antiguos.
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!"A Aquel que es capaz" en Judas 24
Estas palabras se encuentran en dos otras doxologías bíblicas: Romanos 16.25 y Efesios 3.20.
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!"Para guardarlos para que no caigan" en Judas 24
Bauckham dice que Judas probablemente tuvo en mente las muchas referencias de los salmistas donde dicen que Dios cuidó sus pasos y no se cayeron (Salmos 38.16; 56.13; 66.9; 73.2; 91.12; 94; 116.8; 121.3). El NT habla varias veces del hecho de que Dios "guarda" a los creyentes: 2 Tesalonicenses 3.3, Juan 17.11, 17.15; 1 Pedro 1.5, y Apocalipsis 3.10.
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!"Con gran alegría" en Judas 24
Estar en la presencia de Dios será motivo de gozo para los Cristianos, en contraste con el terror que inspiraba la presencia de Dios en los tiempos bíblicos
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!"Al único Dios" en Judas 25
Toda la gloria pertenece a Dios porque no hay otro Dios. El monoteísmo es un tema importante en la Biblia porque la idolatría era tan prevalente. Referencias al "único Dios" aparecen en otras doxologías, p. ej: Romanos 16.27; 1 Timoteo 1.17; 1 Timoteo 6.15–16.
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!"Por medio de nuestro Señor Jesucristo" en Judas 25
Bauckham menciona que los comentaristas están divididos en cuanto a la frase "por medio de nuestro Señor Jesucristo". ¿A cuál de las dos frases modifica?
*Una posibilidad es que modifica "Dios nuestro Salvador". Es decir, que es por medio de Jesucristo que Dios nos salva.
*La otra posibilidad es que modifica "sea la gloria, la majestad, etc". Es decir, que es por medio de Jesucristo que Dios recibe la alabanza que le ofrecemos por su gloria, majestad, etc.
*Bauckham dice que ambas tienen sentido, y que no es necesario escoger entre las dos, pero probablemente la segunda posibilidad es la preferida, porque refleja el uso que encontramos en otras doxologías.
-----
*"Nuestro Salvador" en 25b no se encuentra en muchos manuscritos. Es por esta razón que la Nueva Versión Internacional las omite. Es posible que un escriba añadió estas palabras porque estaba pensando en Romanos 16.27.
*Las palabras "antes de todos los siglos" en 25e no aparecen en los textos usados por el Textus Receptus (y por esta razón no aparecen en la versión Reina Valera, que se basa en el Textus Receptus). Pero estas palabras tienen mucho apoyo en buenos manuscritos: Aleph, A, B, C, y muchos otros. Es posible que algún escriba decidió omitir estas palabras porque le parecían inusuales para una doxología.
-----
!"Sea la gloria" en Judas 25
La idea no es que a Dios le falta gloria, poder, etc, y que tenemos que suplir lo que le falta. Dios ya tiene todas estas excelencias. Pero no todos los seres humanos reconocen su gloria, poder, majestad, etc., y las doxologías llaman a la humanidad, para que reconozca la gloria de Dios y que alabe a Dios por la gloria que tiene.
-----
!Poder y autoridad en Judas 25
*La palabra 'poder' se usa frecuentemente en las doxologías: 1 Timoteo 6.16; 1 Pedro 4.11; 5.11; Apocalipsis 1.6; 5.13.
*La palabra 'autoridad' no se encuentra en ninguna otra doxología de la Biblia.
-----
!Tres ejemplos de juicio en el AT (5-7)
@@.bibletext
Quiero recordaros, <br>
ya que una vez lo habéis sabido, <br>
que el Señor, <br>
habiendo salvado al pueblo sacándolo de Egipto, <br>
después destruyó a los que no creyeron. <br><br>
Y a los ángeles <br>
que no guardaron su dignidad, <br>
sino que abandonaron su propio hogar, <br>
los ha guardado <br>
bajo oscuridad, <br>
en prisiones eternas, <br>
para el juicio del gran día. <br><br>
También Sodoma y Gomorra y las ciudades vecinas, <br>
las cuales de la misma manera que aquellos, <br>
habiendo fornicado <br>
e ido en pos de vicios contra la naturaleza, <br>
fueron puestas por ejemplo, <br>
sufriendo el castigo del fuego eterno.
@@
-----
!Notas para Judas 5
-----
Este versículo es la primera de tres ilustraciones de juicio en la oración gramatical de vv. 5-7. Se refiere al juicio de Dios sobre los Israelitas en Números 14. La misma generación que Dios sacó de Egipto fue la generación que desconfió en Dios y rehusó entrar la tierra que Dios les había prometido. El destino triste y sorprendente de aquella generación se menciona también en Salmo 95, 1 Corintios 10 y Hebreos 3-4.
Judas dice que sus lectores ya tienen todo el conocimiento que necesitan, y él solo necesita recordarles. Lo que ya saben se refiere a algo más que las tres ilustraciones en vv. 5-7. Lo que dice es literalmente que saben "todas las cosas" "una vez para siempre." Esta última frase ya apareció en v. 3 para referirse a todas las enseñanzas trasmitidas a los santos.
Pero aunque ellos saben lo que Judas les quiere mencionar, él siente la necesidad de recordarles de estas cosas. El tema de recordatorios aparece varias veces en el NT. Algunos ejemplos: Romanos 15.15, 2 Tesalonicenses 2.5, 2 Pedro 1.12, 2 Pedro 3.1-2. Judas vuelve al mismo tema en v. 17 cuando les dice que ellos deben de //recordar// las palabras de los apóstoles.
Los textos griegos para este versículo ofrecen varias diferentes lecturas. Algunos dicen que "el Señor" salvó su pueblo de Egipto, y otros dicen "Jesús" (y algunos no usan un sujeto para esta oración). Aunque la mayoría de los manuscritos tienen "Jesús", los traductores están de acuerdo que "el Señor" es la lectura que mejor explica la presencia de las otras lecturas.
Si aceptamos la traducción "el Señor", tenemos que decidir si se refiere a Dios Padre o a Jesús. Hendriksen prefiere Dios, porque v. 6 claramente se refiere a Dios. Bauckham, por otro lado, ofrece varios argumentos presuasivos para interpretar "el Señor" como Jesús:
*En la mayoría de los casos (vv. 4, 17, 21 y 25) Judas usa la frase para referirse a Jesús.
*En las referencias a otros textos en vv. 9 y 14, no es tan claro pero también se podrían referir a Jesús.
*Nuestro versículo sigue inmediatamente a v. 4, que refiere al "Señor Jesucristo."
*El NT casi siempre usa "el Señor" para hablar de Jesús, e infrecuentemente la usa para hablar de Dios Padre.
*Hasta hay casos en el NT donde algo sorprendente occure: La traducción griega del AT traduce el nombre divino como //kurios//, pero los autores del NT toman algunos de estos textos y dicen que se aplican a Jesús (Bauckham menciona Juan 12.41, Romanos 10.13, Hebreos 1.10 y 1 Corintios 10.9).
Judas incluye esta ilustración para advertir a sus lectores: No todos los que son parte de la iglesia y se gozan de los beneficios de la salvación son verdaderamente salvos. Es posible experimentar la salvación en cierto sentido (como los Israelitas experimentaron la liberación de su esclavitud) pero después caer en incredulidad y ser destruido por Dios. Los hombres impíos cayeron de esta manera (v. 4), algo que fue profetizado desde antes (v. 18). Y Judas enfatiza que los lectores deben preocuparse por ellos mismos (v. 21) y por los demás creyentes (vv. 22-23), para que no caigan bajo la misma condenación. Pero pueden confiar que Dios es fiel y los puede guardar de toda caída (v. 24).
,,Fuentes: Bauckham, Hendriksen, Keener.,,
!Descripción inicial de los hombres impíos (8)
@@.bibletext
No obstante, de la misma manera también estos soñadores <br>
mancillan la carne, <br>
rechazan la autoridad <br>
y blasfeman de los poderes superiores.
@@
!Contraste con Miguel el arcángel (9-10)
@@.bibletext
Pero cuando el arcángel Miguel luchaba con el diablo <br>
disputándole el cuerpo de Moisés, <br>
no se atrevió a proferir juicio de maldición contra él, <br>
sino que dijo: <br><br>
«El Señor te reprenda». <br><br>
Pero estos blasfeman de cuantas cosas no conocen; <br>
y en las que por naturaleza conocen, <br>
se corrompen como animales irracionales.
@@
''1.1-7:'' El evangelio de Pablo tiene raíces en Israel, pero es un mensaje para todas las naciones.
''1.13:'' Pablo les habla como si fueran gentiles solamente.
''1.16:'' Su evangelio es poder para la salvación, “del judío primeramente y también del griego.”
''Caps. 1-2:'' Pablo explica que la ira de Dios está contra los gentiles (cap. 1), pero también sobre los judíos (cap. 2).
''2.9-11:'' “Tribulación y angustia sobre todo ser humano que hace lo malo, sobre el judío en primer lugar, y también sobre el griego; en cambio, gloria, honra y paz a todo el que hace lo bueno: al judío en primer lugar y también al griego, porque para Dios no hay acepción de personas.”
''Cap. 3:'' Todos han pecado, y todos son justificados por la fe en Cristo, así que no hay diferencia entre los judiós y los gentiles ante Dios.
''Cap. 4:'' Abraham, siendo incircunciso cuando creyó y fue justificado, es evidencia que los gentiles que tienen fe también serán justificados, no solamente los judíos circuncidados. El es el padre de todos nosotros.
''Caps. 9:'' Los judíos no han creído el evangelio. Sin embargo, la Palabra de Dios no ha fallado. Siempre ha habido resistencia a la Palabra de Dios, y Dios siempre ha endurecido a algunos y ha ablandecido a otros. En el primer siglo, los gentiles son los que han creído, y los judíos los que han rechazado.
''Cap. 10:'' Pablo usa varias citas del AT para mostrar que la justificación es para los que invocan a Dios por la fe, el evangelio es para anunciar ante los gentiles, y algunos—en este caso los judíos—no lo creerán.
''Cap. 11:'' Dios no ha desechado a su pueblo Israel. Ha preservado un remanente. La predicación a los gentiles se hace, en parte, para provocar a los judíos a celos, para que ellos también sean salvos. Dios ha injertado a los gentiles a su árbol; Dios también puede reinjertar a los judíos. Así que los cristianos gentiles no deben ser arrogantes.
''Cap. 14-15:'' Los hermanos débiles (judíos), y los hermanos fuertes (gentiles) deben buscar la unidad, y recibirse los unos a los otros (15.5-7). Pablo da más versículos para mostrar que el evangelio es para los gentiles (15.9-12). Los gentiles son una ofrenda a Dios (15.16).
La abducción es una especie de argumento que busca determinar cuál de las explicaciones propuestas corresponde mejor con la evidencia. Por lo general, las mejores teorías son las que:
*Son menos complicadas - por ejemplo, no introduce cosas extraordinaras como ovnis y duendes para explicar cosas para las cuales hay una explicación menos fantástica
*Son internalmente coherentes - no tiene contradicciones o tensiones dentro de ellas
*Se pueden comprobar, o tienen la habilidad de predecir resultados
*Explican más aspectos de la evidencia que las otras teorías
*Dejan menos cabos sueltos que las otras teorías
Debemos notar que la abducción no produce conocimiento seguro. Si llegamos a la explicación más viable, no es garantía de que esa explicación es la verdad.
,,Julian Baggini y Peter S. Fosl, The Philosopher's Toolkit. (Chichester, West Sussex, UK: Wiley-Blackwell, 2010), 43-44.,,
|brownaltrows|k
|8.34-37|Y llamando a la gente y a sus discípulos, les dijo: - Si alguno quiere venir en pos de mí, niéguese a sí mismo, tome su cruz y sígame. Todo el que quiera salvar su vida, la perderá; y todo el que pierda su vida por causa de mí y del evangelio, la salvará, porque ¿de qué le aprovechará al hombre ganar todo el mundo, si pierde su alma? ¿O qué recompensa dará el hombre por su alma?|
|10.21|Entonces Jesús, mirándolo, lo amó y le dijo: - Una cosa te falta: anda, vende todo lo que tienes y dalo a los pobres, y tendrás tesoro en el cielo; y ven, sígueme, tomando tu cruz.|
|10.29-30|De cierto os digo que no hay nadie que haya dejado casa, o hermanos, o hermanas, o padre, o madre, o mujer, o hijos, o tierras, por causa de mí y del evangelio, que no reciba cien veces más ahora en este tiempo: casas, hermanos, hermanas, madres, hijos y tierras, aunque con persecuciones, y en el siglo venidero la vida eterna.|
,,Texto bíblico: Reina Valera Revisada (1995) Bible Text (Miami: Sociedades Biblicas Unidas, 1998),,
*"Ningún documento del NT tuvo una lucha más larga y difícil para ganar aceptación que 2 Pedro". ,,J.N.D. Kelly, citado en Carson, Moo y Morris 440.,,
*Orígenes acepta que Pedro fue el autor, reconociendo que había disputas sobre este punto.
*Es posible, pero no seguro, que Ireneo alude al libro.
*Las cartas de Pedro no aparecen en el Canon de Muratori.
*Dídimo (cuarto siglo) escribió un comentario sobre 2 Pedro, pero dice que la carta es falsa, y no debe ser considerada parte del canon (Harrison, 411).
*Eusebio la pone entre los libros disputados, no entre los libros canónicos.
*No está incluída en el Canon Siriaco.
*Cirilo, Agustín y Jerónimo la aceptaban. Jerónimo dice que su rechazo por otros fue debido al hecho que el estilo es muy diferente al estilo de 1 Pedro.
*Calvino expresó sus dudas acerca de la autoría de 2 Pedro, pero no su canonicidad. Lutero lo aceptaba como canónico.
*Muchos eruditos modernos no hacen caso a 2 Pedro porque no les gusta su escatología apocalíptica, y perciben en la carta un “catolicismo naciente” (véase Fecha y lugar de redacción).
,,Fuentes: varias.,,
''Apoyo''
2 Timoteo disfrutó una aceptación casi universal en la iglesia patrística:
*Hay posibles ecos de 2 Timoteo en 1 Clemente y las cartas de Ignacio, aunque no todos los eruditos están de acuerdo que son ecos de 2 Timoteo.
*Policarpo (c. 110-135) citó 2.12, 2.15 y 4.10.
*Ireneo y Clemente de Alejandría (escribiendo en la segunda mitad del segundo siglo) citan la carta y dicen que fue escrito por Pablo a Timoteo.
*Esta carta se encuentra en el Canon de Muratori de la última parte del segundo siglo.
''Dudas''
*El hereje Mación la rechazó juntamente con 1 Timoteo y Tito como no Paulina. Sin embargo, Marción rechazaba a muchos libros canónicos, y en el caso de 2 Timoteo, él hubiera tenido una razón doctrinal para rechazarlo: Marción rechazaba al Antiguo Testamento, y 2 Timoteo dice que las Escrituras son útiles e inspirados por Dios.
*Carson, Moo y Morris dicen que Taciano la rechazó juntamente con 1 Timoteo, pero no mencionan sus razones por rechazarla.
*El papiro 46 de Chester Beatty no incluye las cartas pastorales. Pero este papiro es fragmentario - falta algunas páginas - y tampoco incluye a Filemón. Hay dos consideraciones que disminuyen la importancia de esta omisión:
**Es posible que la parte que no tenemos incluye mención de estas cartas, o
**Es posible que el documento solo hace referencia a las cartas de Pablo //a las iglesias.//
''El tiempo moderno''
*La iglesia aceptaba universalmente que esta carta fue paulina hasta 1835, cuando F. C. Baur concluyó que las tres cartas pastorales son pseudepígrafas. Desde entonces muchos eruditos han rechazado la idea que Pablo escribió esta carta, pero muchos comentaristas conservadores insisten que viene de la mano de Pablo.
,,Fuentes: Carson, Moo y Morris; Elwell y Yarbrough; Fee; Harrison; Hendriksen; Towner,,
*Efesios es el libro del NT con la atestación más antigua. Fue citado por Clemente.
*Ignacio también lo cita.
*Policarpo, Ireneo y el hereje Marción lo citan como obra de Pablo. Marción lo consideró una carta a los “Laodicenses” en vez de a los Efesios. Pero si la carta fue un circular, entonces seguramente llegó a los Efesios y Laodicenses igual.
,,Fuente: varias.,,
*La iglesia oriental lo aceptó, pero era porque asumió que Pablo era el autor.
*Fue reconocido y usado en la iglesia occidental por 1 Clemente, Pastor de Hermas y otros, pero no fue tratado como canónico al principio. Hubo disputa sobre Hebreos en la iglesia occidental. En parte esto fue porque dudaban que un apóstol lo escribió. Pero en parte fue por causa de su abuso en la controversia Montanista. Algunos usaron Heb. 6.4-6 para decir que los que pecaron después de su bautismo no podían arrepentirse.
*El hereje Ario usó 1.4, 3.1-2 y otros textos para decir que el Hijo fue creado y solo llegó a ser superior a los ángeles. En cambio, Atanasio usó textos como 1.3 y 13.8 para afirmar la divinidad de Jesús.
*La aceptación en la iglesia oriental eventualmente convenció a la iglesia occidental, con la ayuda de Jerónimo y Agustin.
*Aparte de Marción, la iglesia primitiva nunca dudó la autenticidad y autoridad de este Evangelio.
*El Diatesaron, una armonía antigua de los cuatro Evangelios, usa el Evangelio de Juan como un marco cronológico dentro del cual ajusta los datos de los Evangelios sinópticos.
*El Evangelio de Juan tuvo un papel importante en los debates cristológicos en el tercer y el cuarto siglo.
*Agustin (Tratado 15.1) compara a Juan con una águila, que vuela más alto que los otros Evangelios.
*Eusebio cita a Papías: "Cuando Marcos llegó a ser el intérprete de Pedro, él escribió las cosas con exactitud, aunque no en orden, cualquier cosa que se acordaba de lo que se dijo y se hizo por el Señor. Porque no había oído al Señor ni lo había seguido, sino que después, como dije, siguió a Pedro, quien ordenaba sus enseñanazas para llenar las necesidades [de sus oyentes], pero quien no compuso, para decirlo así, un relato ordenado de los oráculos del Señor. Así que Marcos no hizo mal en así escribir ciertas cosas tal como se acordaba de ellas." (Hendriksen, 12)
*Justino Mártir refiere a Boanerges, un nombre que sólo aparece en Marcos (3.17).
*El Canon Muratoriano no es completo. La primera parte que nombra los primeros dos Evangelios, fue perdida. Pero la lista implica que hubo cuatro Evangelios, y los dos que no aparecen son seguramente Mateo y Marcos.
*Ireneo repite lo que Papías dijo.
*Tertuliano también dice que Marcos escribió este Evangelio y que fue el intérprete de Pedro.
*Clemente de Alejandría aclara que había muchos que pidieron que Marcos escribiera lo que Pedro había estado predicando y que Marcos había estado interpretando. Marcos lo distribuyó sin el conocimiento previo de Pedro, y cuando Pedro se enteró, "ni lo prohibió ni lo promovió." (Hendriksen, 11)
*Orígenes también dice que Marcos escribió su Evangelio basándose en Pedro.
*Eusebio es quien cita la mayoría de los datos antesmencionados, y expande un poco más sobre lo que escribió Clemente.
,,Fuente: Hendriksen, Mark, 10-13,,
El libro de Santiago fue lento en ser aceptado al canon, probablemente porque parece contradecir las cartas de Pablo acerca de la doctrina de la justificación.
*Es posible que Santiago influenció los libros El Pastor de Hermas y 1 Clemente.
*Orígenes (tercer siglo) fue el primero que seguramente lo citó, 36x. Dice que era un libro disputado, pero él lo acepta.
*La iglesia patrística parece haber neglegido a este libro, probablemente porque parece contradecir las cartas de Pablo en cuanto a la justificación. El interés para Santiago en la iglesia antigua era 1.17, que usaban para apoyar la doctrina de la inmutabilidad de Dios.
*No fue incluido en el Canon de Muratori.
*Fue aceptado por el Concilio de Cártago, 397 d.c. después de ser endosado por Jerónimo y Agustín.
*Erasmo dudó el origen apostólico de la carta. Martín Lutero lo llamó una epístola de paja porque no enfatizó la doctrina de la gracia de Dios tanto como las cartas de Pablo. Pero no lo excluyó del NT, y lo citó con frecuencia (Encuentro, 353).
*2.26 fue usado contra Lutero en un debate importante, y 5.14 fue usado por la Iglesia Católica Romana para apoyar el sacramento de la extrema unción.
*Algunos comentaristas modernos interpretan a Santiago como un documento judío cubierta con una tapa mínima de doctrina Cristiana.
*Clemente de Roma posiblemente tiene un eco de Tito 3.1.
*Tertuliano e Ireneo citan esta carta.
*Tito no aparece en el canon de Marción.
*Desde el fin del segundo siglo fue universalmente reconocida.,,Fuente: Carson, Moo y Morris, 382.,,
Su similitud a 1 Timoteo ha causado una “negligencia benigna” en cuanto al estudio de esta carta. ,,Fuente: Fee, 11.,,
Desde el siglo XVIV muchos eruditos niegan que Pablo fue el autor. Sin embargo, eruditos respetados como Fee, Knight, Mounce y Spicq defienden una autoría paulina.,,Fuente: Marshall, DTIB, 807.,,
Los siguientes puntos son la evidencia que tenemos acerca de la aceptación y uso de 1 Pedro por la iglesia patrística:
*2 Pedro 3.1 menciona una carta anterior.
*Hay varios rastros del contenido de 1 Pedro en //1 Clemente//.
*La epístola de Policarpo a los filipenses 8.1 usa 1 Pedro 2.22-24.
*Marción y el Canon de Muratori no la contienen.
*Ireneo fue el primero en decir que viene de Pedro; Clemente de Alejandría, Tertuliano y Eusebio también dicen que viene de la mano de Pedro.
*No hay evidencia de alguna objeción contra esta carta en la iglesia patrística.
,,Fuentes: Harrison; Carson, Moo y Morris.,,
''1 Juan''
1 Juan es mencionado o citado en 1 Clemente, Didaqué, Papías, y Policarpo (Epístola a los Filipenses), libros del primer cuarto del segundo siglo (Encuentro, 366-367).
Ireneo, Clemente Alejandrino, Orígenes, y Tertuliano lo citan y dicen que es de Juan. Eusebio lo alista como un libro no disputado.
Está incluido en el Canon de Muratori y la lista de Atanasio de 367 d.c. Fue aprobado en los Concilios de Hippo (393 d.c.) y Cartago (397 d.c.).
Esta carta, en particular 3.4-10, ha sido influencial en los debates sobre la doctrina de Wesley de la perfección cristiana. Esta doctrina dice que Dios nos llama a ser perfectos (Mt. 5.48), así que la perfección está a nuestra alcance como Cristianos. Podemos llegar a ser libres de pecados intencionales y conocidos, según Wesley y sus seguidores. Podemos responder que 1.8 y 10 rechazan la idea que uno puede estar sin pecado en esta vida. Es mejor no interpretar 3.4-10 como declaraciones globales (“Los Cristianos en un estado especial de consagración nunca pecan”), sino como exhortaciones en forma de afirmaciones (como “Los alumnos de este seminario no hacen mentiras”).
Muchos eruditos han intentado encontrar y describir una “comunidad juanina” detrás de estos libros. Es decir, discípulos de Juan que quisieron promover sus enseñanzas y escribieron estas tres cartas en su honor. Esta búsqueda es muy especulativa y depende más de la imaginación del comentarista que los datos del texto mismo.
''2, 3 Juan ''
Por su brevedad, 2 y 3 Juan no fueron citadas mucho por los padres de la iglesia. Orígenes y Eusebio los mencionan con reservación.
*El Canon de Muratori menciona dos cartas de Juan, no tres. Probablemente se refiere a 1 y 2 Juan, no 3 Juan, según Carson, Moo y Morris.
*Estas cartas fueron incluidas en el canon por Atanasio (367 d.c.), el Concilio de Hippo (393 d.c) y el Concilio de Cártago (397 d.c.).
''La alabanza''
*Pedro abre su carta con un llamado a la alabanza en 1.3, y cierra su carta con dos diferentes doxologías, 4.11 y 5.11.
*Pedro dice que sus lectores fueron salvos para "anunciar las virtudes" del Dios que los salvó (2.9). Es muy probable que esta proclamación es el sacrificio espiritual que ellos ofrecen como sacerdocio (2.5, 2.9, véase también Hebreos 13.15).
*Pedro dice que la buena conducta de sus lectores resultarán en la alabanza que otros dan a Dios (1.7, 2.12, 4.11).
''La oración''
*En 1.17, Pedro les recuerda que ellos invocan a Dios como Padre.
*En 3.7 Pedro dice que los maridos deben tener consideración para sus esposas para que nada "estorbe" sus oraciones.
*En 3.12, Pedro cita el Salmo que dice que el Señor está atento a las peticiones de los justos.
*En 4.7 Pedro exhorta a sus lectores a que se mantegan alertos, para facilitar sus oraciones.
*En 4.19 y 5.7 Pedro dice que en sus pruebas difíciles, sus lectores deben encomendarse a su fiel Creador, y deben echar su ansiedad sobre Dios.
|greenbycell|k
|!Versículos|!Griego|!Transliteración|
|>|>|! ''Sonidos P'' |
|1.2-3|πειρασμοῖς περιπέσητε ποικίλοις|peirasmois peripesete poikilois|
|1.11|ὁ πλούσιος ἐν ταῖς πορείαις|plousias en tais poreiais|
|1.17|παῤ ᾧ οὐκ ἔνι παραλλαγὴ ἢ τροπῆς ἀποσκίασμα|par ho ouk eni parallage e tropes aposkiasma|
|3.2|πολλὰ γὰρ πταίομεν ἅπαντες|polla gar ptaiomen apantes|
|>|>|! ''Sonidos D'' |
|1.1|δοῦλος ταῖς δώδεκα|doulos tais dodeka|
|1.6|μηδὲν διακρινόμενος· ὁ γὰρ διακρινόμενος|meden diakrinomenos. ho gar diakrinomenos|
|3.8|οὐδεὶς δαμάσαι δύναται|oudeis damasai dunatai|
|>|>|! ''Sonidos K'' |
|2.3|καὶ εἴπητε· σὺ κάθου ὧδε καλῶς, καὶ τῷ πτωχῷ εἴπητε· σὺ στῆθι ἐκεῖ ἢ κάθου|kai eipete. su kathou hode kalos, kai toi ptokoi eipete. su stethi ekei e kathou|
|>|>|! ''Sonidos M'' |
|3.5|μικρὸν μέλος ἐστὶν καὶ μεγάλα|mikron melos estin kai megala|
,,Fuente: Ben Witherington, We Have Seen His Glory. (Grand Rapids: Wm. B. Eerdmans, 2010).,,
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"Lo único que necesita el mal para triunfar es que los hombres buenos no hagan nada". ,,Edmund Burke. http://es.wikiquote.org/wiki/Edmund_Burke,,
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"[Voltaire dijo], 'Cada hombre es culpable de todo el bien que no hizo.' ¿Cuántos de nosotros en una posición de hacer algo al respecto dedicamos por lo menos una fracción de nuestras vidas para hacer que el mundo sea un lugar con menos sufrimiento evitable y menos crueldad?" ,,Christopher Phillips, Six Questions of Socrates, 202,,
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*[[Walter Kaiser acerca de la importancia de la aplicación]]
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!¿Qué es una armonía o sinopsis de los Evangelios?
*Es un intento de hacer una síntesis de los relatos paralelos de los Evangelios, y ponerlos en orden cronológico (aproximadamente)
*Las armonías de los Cuatro Evangelios han sido populares desde Agustin.
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!¿Cuáles son las ventajas de usar una armonía o sinopsis?
*Se puede ver un panorama más o menos cronológico del ministerio de Jesús
*Se puede ver los paralelos y las diferencias entre los relatos de los cuatro Evangelios para cada evento en la vida de Jesús
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!¿Cuáles son los principios que los eruditos usan para guiarlos en la formación de una armonía?
*La disimulación: Asumir que si hay relatos repetidos (p.ej. la purificación del Templo), es porque son dos eventos diferentes
*La inclusión: Si hay detalles que parecen contradecirse, tenemos que intentar reconciliarlos
*Las lagunas: Puede haber lapsos de tiempo entre los datos cronológicos mencionados en los Evangelios. (p. ej., “al instante” en Mt. 21.19 no contradice el hecho que un día pasó antes de que el árbol se secó).
*Puede haber diferencias en sentidos: Juan niega que es Elías, pero Jesús dice que lo es. Están hablando en diferentes sentidos.
-----
!¿Cuáles son algunos peligros de la armonización?
*Creer que la reconstrucción que presenta la armonía es algo superior a la forma plural en que Dios nos dio los cuatro Evangelios.
*Preocuparse por los pequeños detalles, exigiendo que los Evangelios se conformen a los requisitos del periodismo del siglo XXI.
**Los Evangelistas no eran obligados a escribir según los criterios de la historiografía moderna. Ellos tenían la libertad de ordenar sus obras para crear buena literatura y enfatizar sus puntos distintos.
**Los Evangelistas tenían la libertad de mezclar fuentes sin tratar de reconciliar o armonizar sus fuentes.
**Los Evangelistas tenían la libertad de hacer una paráfrasis de las palabras de Jesús, con tal de que fuesen fieles en reproducir el intento de sus palabras.
*Predicar de una armonía de un pasaje en vez de predicar el pasaje de uno de los Evangelistas. Dios nos dio su Palabra en cuatro Evangelios, no una armonía. Cuando predicamos, debemos predicar de un texto de un Evangelio, llamando atención a las distintas contribuciones y enfoques de ese Evangelio. Podemos mencionar brevemente en el sermón los detalles que incluyen los otros Evangelios, pero el énfasis de nuestro sermón debe ser lo que dice el texto que estamos predicando.
-----
!¿Cuál es el uso correcto de la armonización?
La armonización se puede usar legítimamente en la teología bíblica, como parte de formar una teología del Nuevo Testamento.
-----
-----
!¿Cuál es el único Evangelio que menciona el evento de la ascensión de Jesús?
Lucas 24.50-51 (y en su segundo tomo, Lucas lo menciona en Hechos 1.9-11)
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!¿Qué otras partes del NT hablan de su exaltación y su sesión en el cielo?
*En Juan, Jesús dice que será levantado (3:14; 8:28; 12:32–34), volverá a su Padre (Jn 3:13; 13:1–3; 16:5; 16:28) y será glorificado con la gloria que tuvo antes de ser enviado (Jn 17:5; cf. Jn 7:39; 12:16, 23; 13:31–32)
*En Hechos el énfasis es que Cristo fue exaltado al cielo para poder desde ahí enviar su Espíritu Santo
*Romanos 10:6–8 y Efesios 4:7–11 mencionan la palabra ascensión
*Hebreos 4:14; 6:19–20; 9:24; 1 Pedro 3:22 mencionan el concepto sin usar la palabra ascención
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!¿Quiénes fueron los antecedentes o tipos de Cristo en cuanto a su ascensión?
*Enoc y Elías fueron llevados al cielo.
*Los Judíos también tenían leyendas acerca de supuestas ascensiones de Moisés, Esdras, y Baruc.
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!¿Cuándo y dónde fue su ascensión?
40 días después de su resurrección, según Hch 1.3, desde Betania, según Lc 24.50.
-----
!¿Adónde fue Jesús en su ascensión?
*Una interpretación demasiado literal sería que Jesús siguió flotando al espacio y está en el espacio.
*Una interpretación más adecuada sería que desapareció mientras subía, y que el cielo no está “arriba” en otra galaxia, sino es como otra dimensión. Según esta interpretación, el propósito de subir al aire era pedagógico para los discípulos.
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!¿Cuál es la importancia de la doctrina de la ascensión?
*Es parte de su exaltación como Rey, está exaltado sobre todo lo que existe
*Desde el cielo envía a su Espíritu
*Intercede por nosotros porque está al lado de su Padre
*Inicia los tiempos postreros en los cuales la iglesia proclama un tiempo de amnistía a las naciones, perdón para todos los que se arrepientan antes de que Cristo venga nuevamente de la misma forma en que se fue.
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La palabra 'carne' (σάρξ) aparece siete veces en 1 Pedro:
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|1.24|"Toda carne es como hierba . . ." (~RV60)|
|3.18|". . . siendo a la verdad muerto en la carne, pero vivificado en espíritu;" (~RV60)|
|3.21|". . . no quitando las inmundicias de la carne . . ." (~RV60)|
|4.1 (2x)|"Cristo ha padecido por nosotros en la carne . . ." (~RV60)<br>". . . pues quien ha padecido en la carne, terminó con el pecado . . ." (~RV60)|
|4.2|". . . para no vivir el tiempo que resta en la carne . . ." (~RV60)|
|4.6|". . . para que sean juzgados en carne según los hombres . . ." (~RV60)|
,,Fuente: Geisler,,
''Posibles significados de “carne” en Romanos:''
#La carne humana (Ro. 2.28)
#La descendencia natural (“según la carne”, Ro. 1.3, 9.5)
#La humanidad (Rom. 3.20, siguiendo el uso del AT, p. ej. Sal. 65.2)
#La naturaleza humana, en su debilidad y su pecado (Ro. 6.19, cap. 7)
#El dominio o la esfera de la humanidad no regenerada (“en la carne”, Ro. 7.5) y el correspondiente estilo de vida de este dominio (“andar conforme a la carne”, 8.1). (Ladd, 627)
El contraste entre carne y Espíritu no es un contraste entre el cuerpo humano y el espíritu humano, como si el cuerpo fuera malo y el espíritu no. Es un contraste entre la humanidad no regenerada con su estilo de actuarse, y la nueva humanidad en Cristo, que pertenecen al Espíritu Santo con su estilo de actuarse (Ladd, 642-4). Estas dos humanidades y sus formas de comportarse son incompatibles. El uno resulta en la muerte, el otro resulta en la vida eterna (Ro. 8.13).
,,Fuente desconocida,,
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!!Los salmos de lamento
*Los salmos que expresan el lamento de un individuo en situaciones de enfermedad y angustia son los salmos 6, 13, 22, 30, 31, 32, 35, 38, 39, 41, 51, 69, 71, 88, 91, 102, 103, y 130.
*Los salmos que expresan el lamento de un individuo en situaciones de persecución y acusaciones son los salmos 3, 4, 5, 7, 11, 17, 23, 27, 57 y 63.
*Los salmos que expresan el lamento de la comunidad son los salmos 44, 60, 74, 77, 79, 80, 83, 85, 90, 94, 123, 126, y 137.
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!!Los salmos de acción de gracias
*Los salmos que expresan la acción de gracias de un individuo son los salmos 18, 30, 31, 32, 40, 66, 92, 116, 118, y 120.
*Los salmos que expresan la acción de gracias de la comunidad son los salmos 65, 66, 107, 118, 124, y 129.
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!!Los salmos de alabanza
*Los salmos de alabanza son los salmos 8, 19(a), 29, 33, 47, 65, 66(a), 68, 93, 96, 97, 98, 99, 100, 104, 105, 106, 111, 113, 114, 117, 134, 135, 136, 145, 146, 147, 148, 149, y 150.
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!!Los salmos de confianza
*Los salmos que expresan la confianza en Dios de un individuo son los salmos 4, 16, 23, 27, 62, y 73.
*Los salmos que expresan la confianza en Dios de la comunidad son los salmos 90, 115, 123, 124, 125, y 126.
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!!Los salmos de Torá
*Los salmos 1, 19 y 119 son los tres salmos de Torá.
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!!Los salmos reales
*Los salmos que se enfocan en el rey de Israel son los salmos 2, 18, 20, 21, 45, 72, 89, 101, 110, 132, y 144.
*Los salmos que se enfocan en el reinado de Dios son los salmos 47, 93, 95, 96, 97, 98, y 99.
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!!Los salmos de sabiduría
*Los salmos de sabiduría son los salmos 32, 34, 37, 49, 73, 112, 127, 128, y 133.
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!!Los salmos imprecatorios
*Los salmos imprecatorios son los salmos 35, 55, 59, 69, 79, 109, y 137.
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,,Fuente: C. Hassell Bullock, Encountering the Psalms.,,
El Evangelio de Lucas contiene varias referencias a la comida y el acto de comer.
*En 1.53, Dios ha llenado a los hambrientos con buenas cosas.
*Lucas menciona 19 comidas en su Evangelio, incluso la Santa Cena. 13 de estas comidas no aparecen en los otros Evangelios.
*Jesús cuenta varias parábolas acerca de banquetes (14.7-11, 14.12-14, 14.15-24, 15.25-32, 16.19-30).
*Jesús enseña a sus discípulos acerca de protocolo para las comidas (7.44-46, 14.7-14, 22.27).
*Jesús es criticado por comer demasiado (7.34).
*Jesús es criticado por comer con personas con quienes no debe comer (5.30, 15.1-2).
,,Fuente: Mark Allan Powell, Fortress Introduction to the Gospels. (Minneapolis: Fortress Press, 1998), página 92-3.,,
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|1.41|Jesús, teniendo misericordia de él, extendió la mano, lo tocó y le dijo: - Quiero, sé limpio.|
|6.34|Salió Jesús y vio una gran multitud, y tuvo compasión de ellos, porque eran como ovejas que no tenían pastor; y comenzó a enseñarles muchas cosas.|
|8.2-3|Tengo compasión de la gente, porque ya hace tres días que están conmigo y no tienen qué comer; y si los envío en ayunas a sus casas, se desmayarán en el camino, pues algunos de ellos han venido de lejos.|
|10.13-14|Le presentaban niños para que los tocara, pero los discípulos reprendían a los que los presentaban. Viéndolo Jesús, se indignó y les dijo: - Dejad a los niños venir a mí, y no se lo impidáis, porque de los tales es el reino de Dios.|
|10.21|Entonces Jesús, mirándolo, lo amó y le dijo: - Una cosa te falta....|
|10.45|...porque el Hijo del hombre no vino para ser servido, sino para servir y para dar su vida en rescate por todos.|
|14.3-6|Pero estando él en Betania, sentado a la mesa en casa de Simón el leproso, vino una mujer con un vaso de alabastro de perfume de nardo puro de mucho valor; y quebrando el vaso de alabastro, se lo derramó sobre su cabeza. Entonces algunos se enojaron dentro de sí, y dijeron: - ¿Para qué se ha hecho este desperdicio de perfume?, pues podía haberse vendido por más de trescientos denarios y haberse dado a los pobres. Y murmuraban contra ella. Pero Jesús dijo: - Dejadla, ¿por qué la molestáis? Buena obra me ha hecho.|
,,Texto bíblico: Reina Valera Revisada (1995) Bible Text (Miami: Sociedades Biblicas Unidas, 1998),,
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|1.5|Pues el propósito de este mandamiento es el amor nacido de corazón limpio, y ''de buena conciencia'', y de fe no fingida,|
|1.19|manteniendo la fe y ''buena conciencia'', desechando la cual naufragaron en cuanto a la fe algunos, |
|3.9|que guarden el misterio de la fe ''con limpia conciencia.''|
|4.2|por la hipocresía de mentirosos que, ''teniendo cauterizada la conciencia'',|
|!2.28|Ahora, hijitos, permaneced en él, para que cuando se manifieste, tengamos confianza, para que en su venida no nos alejemos de él avergonzados.|
|!3.19-22|En esto conocemos que somos de la verdad, y aseguraremos nuestros corazones delante de él, pues si nuestro corazón nos reprende, mayor que nuestro corazón es Dios, y él sabe todas las cosas. Amados, si nuestro corazón no nos reprende, confianza tenemos en Dios; y cualquiera cosa que pidamos la recibiremos de él, porque guardamos sus mandamientos y hacemos las cosas que son agradables delante de él.|
|!4.17|En esto se ha perfeccionado el amor en nosotros, para que tengamos confianza en el día del juicio, pues como él es, así somos nosotros en este mundo.|
|!5.14|Esta es la confianza que tenemos en él, que si pedimos alguna cosa conforme a su voluntad, él nos oye.|
<span class="source">Texto bíblico: Reina Valera Revisada (1995) Bible Text (Miami: Sociedades Biblicas Unidas, 1998)</span>
Podemos evaluar nuestros sistemas de pensamiento y los de otros, para ver si dentro del sistema existen dos o más creencias que se contradicen, que son incomptatibles. La existencia de creencias contradictorias resulta en la inconsistencia. Ejemplo:
@@.indent1 Fulano dice que es ateo.@@
@@.indent1 Pero Fulano consulta su horóscopo y visita a los curanderos.@@
@@.indent1 Podemos concluir que su ateísmo es inconsistente con estas prácticas.@@
Sin embargo, debemos tener cuidado al evaluar las creencias de otras personas. Lo que a primera vista nos parece una inconsistencia en ellos puede ser consistente si tomamos en cuenta otras creencias de ellos. Ejemplo:
@@.indent1 Fulano dice que es Cristiano, pero está a favor del aborto.@@
@@.indent1 El Cristianismo enseña que es malo asesinar a un ser humano, y el aborto es asesinar a un ser humano.@@
@@.indent1 Parece que podemos concluir que Fulano es inconsistente.@@
Esta conclusión parece bien, hasta que nos damos cuenta que Fulano también cree que el embrión no es un ser humano todavía. Se puede decir que su posición va en contra la Biblia, pero no se puede decir que su posición es inconsistente.
,,Julian Baggini y Peter S. Fosl, The Philosopher's Toolkit. (Chichester, West Sussex, UK: Wiley-Blackwell, 2010), 19-22.,,
Hace algunos años inventé un acrónimo para memorizar los elementos de la oración. Era la temporada de la Copa Mundial, y pensé, si se usa este acrónimo, cada vez que piensan en la Copa, pensarán en la oración."
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|!Letra|!Elemento|!Notas|
|L|Loor|Alabamos a Dios por sus cualidades|
|A|Acción de gracias|Agradecemos a Dios por lo que nos da|
|C|Confesión|Pedimos perdón por nuestros pecados|
|O|Oración por otros|Intercedemos por las necesidades de los demás|
|P|Petición por nosotros|Pedimos por nuestras necesidades|
|A|Amén|Terminamos asintiendo al contenido de nuestras oraciones, en el nombre de Jesucristo.|
*En Efesios 3.6 Pablo declara el contenido del “misterio” de su evangelio: “que los gentiles son coherederos y miembros del mismo cuerpo, y copartícipes de la promesa en Cristo Jesús.” Este misterio es el tema que domina esta epístola.
*El propósito de Efesios es lo siguiente: “Pablo quiere que los Cristianos Judíos y Gentiles sepan que ellos ahora son un solo pueblo nuevo, diferente del mundo, y que su nueva unidad en amor es un testigo al dominio espiritual de la victoria de Cristo.”
''Un pueblo''
*Ef. 2.11-22 explica que Dios ha hecho un solo pueblo de los pueblos de los Judíos y los Gentiles. Ha quitado su enemistad en la cruz de Cristo. Dios los está construyendo en un templo donde Él mora. Este pasaje es el corazón de la epístola.
*Imágenes de este pasaje reoccurren en otras partes de la epístola:
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|!Capítulo 2|!El resto de la carta|
|Una familia de hijos adoptados (2.19)|1.5|
|Las frases “en Cristo” y “en Él” (2.13)|1.3-14 y otros|
|La reconciliación (2.16)|1.10|
|Paz (2.14, 15, 17)|4.3, 6.15, 6.23|
|Creación (2.15)|2.10|
|El cuerpo (2.16)|1.23, 3.6, 4.4, 4.12, 4.16, 4.25, 5.23, 5.28-30|
|Edificación (2.20-22)|4.11-16 (aunque la metáfora cambia de la construcción de un templo al crecimiento de un cuerpo)|
''Un pueblo nuevo''
*Otro énfasis en Efesios es antítesis. Dios ha apartado a su iglesia de sus vecinos paganos. Sus vidas son un contraste total con ellos. Pablo usa el contraste entre la muerte y la vida (2.1-10) y los contrastes entre ignorancia y conocimiento (4.17-20, 5.17). y entre oscuridad y luz (5.8-14). No deben compartir los deseos inmorales de sus vecinos (2.3, 4.19).
''Un pueblo nuevo, unido en amor''
*Pablo exhorta a sus lectores en cuanto a sus palabras, su enojo, sus impulsos sexuales y su consumo de alcohol, entre otras cosas. Pero la mayoría de sus exhortaciones podrían ser resumidas en la frase “Sean unidos en amor.” Esta unidad en el amor les ayudaría a mantener su identidad frente a los poderes que los rodean (6.10ff), y frente las vidas seductoras de sus vecinos. Dios los ha unido en un pueblo, y ahora tienen que mantenerse unidos y apoyarse mutuamente porque los días son malos (5.16).
*El tema del amor cristiano abunda en Efesios: 1.15, 3.17, 4.2, 4.15, 5.2, 5.25, 6.23. Pablo ora para que los Efesios puedan comprender el amor que Cristo da (3.14-21). Este amor tiene sus raíces en el amor de Cristo (5.1-2), y se expresa en la paciencia (4.2), la edificación mútua (4.11-16, 29), compasión y perdón (4.32), y la sumisión mútua de los códigos de hogar (5.21-6.9).
*El amor también resulta en la unidad, que se puede ver más claramente en la apelación de Pablo para la unidad (4.3ff). La exhortación de vestirse con la armadura (6.10-20) también es un llamado a la unidad. No debemos imaginar solamente un imagen de individuos Cristianos armándose para combate solitario contra el mal. Los imperativos aquí están en la segunda persona plural. La iglesia, como ejército unido, deben pararse juntos y luchar juntos.
*De hecho, todos los imperativos en Efesios (con la excepción de dos instancias donde Pablo cita el AT) son plurales. Podemos decir que todos los imperativos son un llamado implícito a la unidad.
''Un pueblo nuevo, unido en amor, testificando de la sabiduría de Dios''
*En 2.7 Pablo declara que la exaltación de los creyentes con Cristo en las alturas fue logrado por Dios con el propósito de mostrar su gracia en los siglos venideros. Sería natural interpretar la frase “mostrar su gracia” como “dar su gracia a ellos.” Pero vemos que en 3.10 Pablo continúa su pensamiento. Dice que Dios reconcilió a Judíos y Gentiles entre si y consigo mismo, con la intención de que “la multiforme sabiduría de Dios sea ahora dada a conocer por medio de la iglesia a los principados y potestades en los lugares celestiales.” En otras palabras, Dios quiere “mostrar su gracia” hacia los creyentes en vista de los espectadores en el mundo espiritual, como vemos en el libro de Job. Esto explica la frase “para alabanza de la gloria de su gracia” y otras frases parecidas en capítulo 1. Dios ha unido dos pueblos en amor, dos pueblos anteriormente enemigos, como un testimonio a sus enemigos de su perfecta sabiduría y gracia. La existencia de la iglesia es una proclamación del triunfo de Dios sobre los poderes.
*En consecuencia, toda expresión de compasión, perdón, edificación mútua, unidad y sumisión mútua es un testigo al triunfo de Dios. Véase también Juan 13.35, donde Jesús dice que el mundo conocerá a sus discípulos si tienen amor los unos por los otros. Unidad en amor es más que un reto sentimental para los seguidores de Cristo. Es su testimonio que Dios tiene el poder para romper la maldición de la hostilidad y división humana que ha reinado desde Caín y la torre de Babel. Con cada expresión de amor, proclamamos la victoria de Cristo y la derrota de los poderes. La época de la enemistad está por terminarse, porque ha llegado el amor: multirracial, internacional, santificado amor que desafía al mundo demoniaco.
,,Fuente: estudio personal.,,
Colosenses tiene una Cristología muy elevada. Lo que sigue es una lista de afirmaciones cristologicas en Colosenses. Empezamos con los dos textos más cristologicos, 1.15-22 y 2.9-10.
''1.15-22''
*Cristo es la imagen del Dios invisible
*Es el primogénito sobre toda la creación
*Todas las cosas fueron creadas por él y para él
*Existió antes de todas las cosas
*En él todas las cosas se sostienen
*Es la cabeza de la iglesia, que es su cuerpo (v. t. 1.24, 2.19)
*Es el principio y primogénito de entre los muertes
*Es supremo
*Toda la plenitud de Dios mora en él
*En él Dios está reconciliando todas las cosas consigo mismo
*Su sangre, su cruz efectúan la paz
*Los destinatarios son reconciliados por medio de la muerte del cuerpo de Cristo
''2.9-10''
*En él vive toda la plenitud de Dios en forma corporal
*Es cabeza sobre todo principado y autoridad
''Otras afirmaciones''
*Es el Hijo de Dios, Dios lo ama (1.13-14)
*En él tenemos redención y perdón (1.13-14, cf. 3.13)
*Cristo es la esperanza, gloria y vida de los destinatarios (1.27, 3.4)
*En Cristo están escondidas todas las riquezas de sabiduría y conocimiento (2.2-3)
*Los destinatarios fueron circuncidados espiritualmente por Cristo (2.11-12)
*Dios lo levantó de los muertos (2.11-12)
*Cristo es la realidad al cual las sombras del AT indicaban (2.17)
*Los destinatarios murieron con Cristo (2.20), fueron vivificados con Cristo (2.13), fueron resucitados con Cristo y sentados con Cristo a la diestra de Dios (3.1, 3)
*Cristo aparecerá rodeado de gloria (3.4)
*Cristo es todo y está en todo (3.11)
*La paz de Cristo (3.15)
*La palabra de Cristo (3.16)
*Cristo da una herencia (3.24)
*Cristo es nuestro Amo celestial (4.1)
*El misterio de Cristo (4.3)
*Misceláneas actividades que se realizan para agradar a Cristo (3.17, 3.20, 3.22)
*Misceláneas actividades y títulos "en el Señor": 1.2, 3.18, 4.7, 4.17
*Misceláneos títulos "de Cristo Jesús" (1.1, 4.12)
#''Su divinidad es la ofensa en Juan'', no sus acciones. (5.18; 8.53-59; 10.33, 36; 19.7)
#''Títulos para Jesús:''
##Rabino o Maestro
##Kurios
##Profeta
##Rey de los Judíos
##Esposo
##Mesías o Cristo
##Hijo del Hombre
##Hijo de Dios, Hijo unigénito
##Dios
##El Verbo
#''Títulos simbólicos'' - “Yo soy”
#''Es mayor que'' Jacob (1.51, 4.12) y Abraham (8.53, 58) y Moisés (1.17, 3.14, cap. 6)
#''Testigos que testifican de Jesús:'' Juan el Bautista (5.32-33), las obras de Jesús (5.36), el Padre (8.16), Moisés (5.46).
#''La presciencia de Jesús:'' 1:42,48; 2:24,25; 4:15,18; 6:6,15,61,64; 11:4; 12:32-33; 20:27; 21:5,18-19
#''La soberanía de Jesús durante su pasión''
##Muere voluntariamente, nadie le quita la vida (cap. 10)
##No es Jesús quien va a ser juzgado, sino el mundo y su príncipe (12.31)
##Se identifica como “Yo Soy” y los soldados caen postrados como si estuvieran adorándolo (18.6)
##Su cruz es su exaltación / glorificación (3.14-15, 8.28, 12.32, 16.33)
##Es su hora (2.4, 7.30, 8.20, 12.23, 12.27, 13.1, 17.1, 19.25-27)
##Juan omite Getsemaní, la oscuridad, los llantos, los insultos
##Jesús el el juez de Pilato (18.37, 19.11)
##El cumplimiento de las Escrituras (8 o 9 citas)
#''“En mi nombre”'' (14.13-14; 15.16, 21; 16.23, 26)
,,Fuente: Sílabo de Dr. Dean Deppe, Calvin Theological Seminary, Grand Rapids, MI.,,
*La variedad de títulos para Cristo (Autor de la vida, Hijo del hombre, Hijo de Dios, Juez de vivos y muertos, el Justo, Príncipe y Salvador, el Santo, etc)
*La resurrección, ascensión y exaltación de Cristo es el tema principal de los discursos y de los conflictos en el libro
*La crucifixión como un pecado de los judíos de Jerusalén que Dios predestinó
*Su ascensión es el hecho que divide ~Lucas-Hechos, y es la “exaltación” de Jesús a la diestra de Dios (2.33, 5.31, 7.56).
El libro de Santiago no menciona mucho a Jesucristo. La Cristología no es un enfoque de esta carta. No menciona su muerte, resurrección o ascensión, y no lo llama el Hijo de Dios. Santiago 5.7-8 menciona la segunda venida de Cristo, y 5.14 afirma que Jesucristo sana.
A veces es difícil decidir cuando la palabra "Señor" se aplica a Jesús, y cuando se aplica a Dios Padre.
*Jesús: 1.1, 2.1
*Dios: 1.7, 3.9, 4.15, 5.4, 5.10-11.
*Difícil de decidir: Prob. Dios, 4.10, 4.15; Prob. Jesús, 5.7-8, 14, 15.
Pedro, más que otros autores del NT, lanza una severa crítica del paganismo de su día. Pedro refiere a este paganismo como la religión anterior de sus lectores:
*En 1.14, Pedro les amonesta a que no se conformen a los deseos que tenían cuando antes estaban en “ignorancia”.
*En 1.18, Pedro se refiere a la “vana manera de vivir” que sus lectores recibieron de sus padres, de la cual fueron “rescatados”.
*En 2.11-12, Pedro dice que los paganos acusan a los creyentes, pero los creyentes serán vindicados en el día del Señor, y los paganos tendrán que glorificar a Dios cuando ven nuestra vindicación.
*En 4.3-5, Pedro hace una lista de cosas “abominables” que agradan a los Gentiles. Dice que ya es tiempo de dejar estas cosas atrás. Explica que los Gentiles se sorprenden que los Cristianos no quieren unirse con ellos en “el mismo desenfreno de disolución” en que ellos andan, y ellos se burlan de los Cristianos. Pero no se dan cuenta que pronto serán juzgados por Dios.
*En 4.18, Pedro describe a los inconversos como impíos y pecadores, y dice que el juicio será más severo para ellos que para los Cristianos.
*[[Una introducción a la crítica textual]]
*[[Ejemplos notables de textos donde la crítica textual es importante]]
*[[Procedimiento para la crítica textual]]
*[[Una cronología básica del Antiguo Testamento (pdf)|http://giffmex.org/recursosgiffmexfiles/cronbasicaAT.pdf]]
*[[Una cronología del período exílico y posexílico (pdf)|http://www.giffmex.org/recursosgiffmexfiles/cronposexilio.pdf]]
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|3.13||
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|2.8|y estando en la condición de hombre, se humilló a sí mismo, ''haciéndose obediente hasta la muerte, y muerte de cruz''.|
|3.10|a fin de conocerle, y el poder de su resurrección,'' y la participación de sus padecimientos, llegando a ser semejante a él en su muerte''|
|3.18|Porque por ahí andan muchos, de los cuales os dije muchas veces, y aun ahora lo digo llorando, que son ''enemigos de la cruz de Cristo'';|
La deducción consiste en usar verdades generales para llegar a conclusiones específicas. Normalmente se presenta en argumentos llamados silogimos, como este famoso ejemplo:
@@.indent1 Todo hombre es mortal. (afirmación o premisa general)@@
@@.indent1 Sócrates era hombre. (afirmación o premisa particular)@@
@@.indent1 Luego, Sócrates era mortal. (conclusión particular)@@
La deducción tiene la ventaja que producir conocimiento seguro. Si las premisas son ciertas, y si el argumento se ha construido correctamente, la conclusión será indudable.
La disciplina de la lógica ha formulado varias reglas para ayudar en la construcción y evaluación de los argumentos deductivos. Tendremos más información próximamente en nuestra sección acerca de La lógica.
En este contexto definimos la dialéctica como un diálogo entre personas o grupos con diferentes puntos de vista acerca de un problema filosófico:
@@.indent1 Un filósofo afirma su posición@@
@@.indent1 Otro filósofo afirma una posición contraria y ataca la primera posición@@
@@.indent1 El primer filósofo defiende su posición y ataca@@
@@.indent1 El segundo filósofo responde al primero, y así sucesivamente@@
Este proceso resulta en mayor conocimiento de los varios aspectos del problema, y muchas veces ambos lados ajustan y refinan sus puntos de vista en base a su interacción.
,,Julian Baggini y Peter S. Fosl, The Philosopher's Toolkit. (Chichester, West Sussex, UK: Wiley-Blackwell, 2010), 49-52,,
Santiago usa diatriba, citando a varias personas, imaginarias o no imaginarias. Probablemente Jacobo está usando las palabras de sus lectores:
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| 1.13 |Que no diga que Dios le tiente|
| 2.2-4 |Lo que dicen a los ricos y a los pobres en los cultos|
| 2.14 |El que dice que tiene fe sin obras|
| 2.18 |El que dice “Tú tienes fe y yo tengo obras”|
| 2.19 |El que cree que Dios es uno|
| 4.13 |Los que hablan de sus futuros planes de negocio|
| 4.16 |Los que se jactan|
Un intelectual astuto desarrollará el instinto de pescar las dicotomías falsas cuando se aparecen. Una dicotomía falsa es cuando una persona nos obliga a escoger entre dos opciones extremas y oculta el hecho de que hay otras opciones intermedias. Ejemplos:
*Alguien dice, "O aceptas que Moisés escribió el Pentatéuco, o no crees en la inspiración divina de la Biblia." Pero hay otras alternativas: por ejemplo, que Dios inspiró a otras personas para que colectaran las palabras de Moisés y otros y escribieran el Pentatéuco.
*Alguien dice, "Si no iniciamos esta guerra contra nuestro enemigo, seremos cobardes." Sus palabras nos dan dos opciones: pelear o huir. Pero, ¿no sería la negociación otra opción viable?
,,Julian Baggini y Peter S. Fosl, The Philosopher's Toolkit. (Chichester, West Sussex, UK: Wiley-Blackwell, 2010), 97-98,,
Es importante no confundir verdad y validez. La verdad es una calidad de las premisas - cuando comparamos una afirmación con la experiencia, podemos checar si es verdadera o falsa. La validez es una calidad de argumentos. Cuando estudiamos la estructura de un argumento, podemos evaluar si está organizada de una manera válida o no.
"...puedes empezar con una serie de creencias completamente verdaderas pero razonar de manera tan débil que llegas a conclusiones completamente falsas....Empezar con la verdad no garantiza que terminarás con la verdad."
,,Julian Baggini y Peter S. Fosl, The Philosopher's Toolkit. (Chichester, West Sussex, UK: Wiley-Blackwell, 2010), 16.,,
La palabra elegido / escogido (ἐκλεκτός, συνεκλεκτός) aparece cinco veces en 1 Pedro:
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|1.1|"Pedro, apóstol de Jesucristo, a los elegidos . . ." (NVI)|
|2.4|". . . rechazada por los seres humanos pero escogida y preciosa ante Dios." (NVI)|
|2.6|"Miren que pongo en Sión una piedra principal escogida y preciosa . . ." (NVI)|
|2.9|"Pero ustedes son linaje escogido . . ." (NVI)|
|5.13|"La iglesia que está en Babilonia, elegida juntamente con vosotros . . ." (~RV60)|
,,Fuente: Geisler,,
!La palabra 'llamar'
La palabra 'llamar' (καλέω) aparece seis veces en 1 Pedro:
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|1.15|". . . como también es santo quien los llamó . . ." (NVI)|
|2.9|". . . aquel que los llamó de las tinieblas a su luz admirable." (NVI)|
|2.21|"Para esto fueron llamados, porque Cristo sufrió por ustedes . . ." (NVI)|
|3.6|". . . Sara, que obedecía a Abraham y lo llamaba su señor." (NVI)|
|3.9|". . . para esto fueron llamados, para heredar una bendición." (NVI)|
|5.10|". . . el Dios de toda gracia que los llamó a su gloria eterna en Cristo . . ." (NVI)|
,,Fuente: Geisler,,
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|1.27-30|Solamente que os comportéis como es digno del evangelio de Cristo, para que o sea que vaya a veros, o que esté ausente, oiga de vosotros que estáis firmes en un mismo espíritu, combatiendo unánimes por la fe del evangelio, y en nada intimidados por los que se oponen, que para ellos ciertamente es indicio de perdición, mas para vosotros de salvación; y esto de Dios. Porque a vosotros os es concedido a causa de Cristo, no sólo que creáis en él, sino también que padezcáis por él, teniendo el mismo conflicto que habéis visto en mí, y ahora oís que hay en mí.|
|2.13|porque Dios es el que en vosotros produce así el querer como el hacer, por su buena voluntad.|
|!3.5|Y sabéis que él apareció para quitar nuestros pecados, y no hay pecado en él.|
|!3.8|Para esto apareció el Hijo de Dios, para deshacer las obras del diablo.|
|!4.2-3|En esto conoced el Espíritu de Dios: todo espíritu que confiesa que Jesucristo ha venido en carne, es de Dios; y todo espíritu que no confiesa que Jesucristo ha venido en carne, no es de Dios; y este es el espíritu del Anticristo, el cual vosotros habéis oído que viene, y que ahora ya está en el mundo.|
|!4.9|En esto se mostró el amor de Dios para con nosotros: en que Dios envió a su Hijo unigénito al mundo para que vivamos por él.|
|!5.6|Este es Jesucristo, que vino mediante agua y sangre; no mediante agua solamente, sino mediante agua y sangre. Y el Espíritu es el que da testimonio, porque el Espíritu es la verdad.|
|!5.18|Sabemos que todo aquel que ha nacido de Dios no practica el pecado, pues Aquel que fue engendrado por Dios lo guarda y el maligno no lo toca.|
<span class="source">Texto bíblico: Reina Valera Revisada (1995) Bible Text (Miami: Sociedades Biblicas Unidas, 1998)</span>
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!¿Dónde encontramos los relatos de la entrada triunfal?
Los cuatro Evangelistas relatan este suceso: Mt 21.1-11, Mc 11.1-11, Lc 19.28-40, Jn 12.12-19.
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!¿Cuál es el significado de la entrada triunfal en los Evangelios?
*Jesús entra a Jerusalén como rey ungido y victorioso, entrando para ser coronado como rey Davídico sobre Israel. La entrada es similar a Salomón en 1 Reyes 1.32-40, y es similar a las entradas triunfales de soldados y emperadores romanos.
*Es un acto polémico en contra de los líderes actuales, sino una declaración de su victoria, que ya es inevitable
*Es el cumplimiento de Zacarías 9.9
*Mateo también enfatiza la humildad de Jesús, mostrada en su énfasis en el asno
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!¿Cuál es la ironía de las aclamaciones del pueblo durante la entrada triunfal?
La misma multitud clamaría para su muerte el viernes. El grito de “¡Hosana!” se convirtiría en “¡Crucifícalo!”
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!¿Dónde encontramos el relato de la protesta en el templo, popularmente llamado “la purificación” del templo?
Los cuatro Evangelios relatan este suceso: Mt 21.12-17; Mc 11.15-19; Lc 19.45-48, Juan 2.13-22
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!¿Cuál era la naturaleza de la protesta que Jesús realizó en el templo?
*''La interpretación tradicional'' es que Jesús estaba purgando el templo de un abuso comercial, purificándolo para que vuelva a su función original de ser una casa de oración. Por eso ha sido llamado la purificación del templo.
**Hay tres opciones si adoptamos esta interpretación:
***Quiso preservar la naturaleza espiritual del templo, purgándolo de toda actividad comercial
***Quiso protestar a los mercaderes que estaban cobrando demasiado por los animales y cambios de monedas
***Quiso protestar que los sacerdotes estaban organizando estas actividades, usando el templo para llenar sus propios bolsillos
**Podría ser cualquier combinación de las tres
**Una objeción a la primera opción: las actividades comerciales eran necesarias para el funcionamiento del templo
**Una objeción a las segundas y terceras opciones: los Evangelios no nos dan evidencia para apoyar estas acusaciones contra los mercaderes o los sacerdotes. Estas acusaciones encontramos en Josefo y otras fuentes del primer siglo, pero los Evangelios no hablan de eso.
**Una objeción a todas las opciones: no funcionó. Jesús solo interrumpio el abuso por un día. ¿Por qué Jesús se molestaría en hacer eso, sabiendo que iba a morir y que nada iba a cambiar?
**Otra objeción a todas: En ningún otro lugar en los Evangelios exhibe Jesús un afán para el templo
*''La nueva interpretación'' es que Jesús hizo una acción simbólica, profetizando la destrucción del templo o por los abusos mencionados arriba o, más probable, por la forma en que lo rechazaron a él. La idea que la acción simboliza es la siguiente: de la misma manera en que Jesús estaba interrumpiendo las actividades del templo, Dios pronto pondrá fin a toda actividad del templo.
**Hay mucha evidencia a favor de esta interpretación
***Los profetas, Ezequiel en particular, realizaron acciones simbólicas
***Antes de la entrada triunfal Jesús lamenta, al estilo de los profetas, la inminente destrucción de Jerusalén (Lc 19.41-44)
***Jesús, en su discurso escatológico de la misma semana, profetizó la destrucción del templo por los Romanos
***Jesús hizo otra acción simbólica esa semana: maldijo la higuera, y la higuera se secó, como símbolo de Israel que iba a ser destruida por los Romanos
***Una predicción de la destrucción del templo explicaría mejor la reacción agresiva de las autoridades, su deseo de matarlo, y las acusaciones contra él en los juicios
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!¿Qué diferencia hay entre el relato Juanino y el relato Sinóptico de la protesta en el templo?
*En los Sinópticos, el evento ocurre en la última semana de su vida terrenal. En Juan, ocurre al inicio de su ministerio (Juan 2.13-24)
*Las acciones de Jesús son más violentos en Juan
*Las alusiones bíblicas que Jesús usa en los Sinópticos son Isaías 56.7 y Jeremías 7.11. En Juan, Jesús aluda a Zacarías 14.21
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*Estamos en la última hora. Lo sabemos porque los anticristos han salido al mundo (2.18).
*Jesús vendrá (2.28, 3.2), y los creyentes serán como él y lo verán tal como es.
*Lo que los creyentes serán aun no ha sido revelado (3.2).
*Habrá un día de juicio (4.17)
*La oscuridad está pasando, y la nueva luz viene (2.8).
*El mundo y sus deseos son pasajeros, pero el hombre que hace la voluntad vivirá para siempre (2.17)
La palabra 'esperanza' (ἐλπίς) aparece tres veces en 1 Pedro.
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|1.3|". . . nos hizo renacer para una esperanza viva . . ." (~RV60)|
|1.21|". . . para que vuestra fe y esperanza sean en Dios." (~RV60)|
|3.15|". . . ante todo el que os demande razón de la esperanza que hay en vosotros;" (~RV60)|
,,Fuente: Geisler,,
La palabra 'revelación' (ἀποκάλυψις) aparece tres veces en 1 Pedro:
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|1.7|". . . cuando sea manifestado Jesucristo . . ." (~RV60)|
|1.13|". . . cuando Jesucristo sea manifestado . . ." (~RV60)|
|4.13|". . . para que también en la revelación de su gloria os gocéis . . ." (~RV60)|
,,Fuente: Geisler,,
Hay dos palabras en griego para el tiempo cronológico, καιρός y χρόνος. Estas palabras aparecen un total de ocho veces en 1 Pedro.
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|1.5|". . . la salvación que está preparada para ser manifestada en el tiempo (καιρός) postrero." (~RV60)|
|1.11|"escudriñando qué persona y qué tiempo (καιρός) indicaba el Espíritu de Cristo . . ." (~RV60)|
|1.17|". . . conducíos en temor todo el tiempo (χρόνος) de vuestra peregrinación . . ." (~RV60)|
|1.20|". . . se ha manifestado en estos últimos tiempos (χρόνος) en beneficio de ustedes." (NVI)|
|4.2|". . . para no vivir el tiempo (χρόνος) que resta en la carne . . ." (~RV60)|
|4.3|"Pues ya basta con el tiempo (χρόνος) que han desperdiciado . . ." (NVI)|
|4.17|"Porque es tiempo (καιρός) de que el juicio comience por la familia de Dios;" (NVI)|
|5.6|". . . para que él los exalte a su debido tiempo (καιρός)." (NVI)|
,,Fuente: Geisler,,
!La palabra ‘siglo / eterno’
La palabra ‘siglo / eterno’ (αἰών, αἰώνιος) aparece tres veces en 1 Pedro:
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|4.11 (2x)|“. . . a quien pertenecen la gloria y el imperio por los siglos de los siglos. Amén.” (RV60)|
|5.10 |“. . . que nos llamó a su gloria eterna en Jesucristo . . .” (RV60)|
|5.11 (2x) |“A él sea la gloria y el imperio por los siglos de los siglos. Amén.” (RV60)|
,,Fuente: Estudio personal del autor,,
!La palabras para ‘ahora’
La palabras para ‘ahora’ (ἄρτι, νῦν) aparecen seis veces en 1 Pedro.
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|1.6 |(ἄρτι)|
|1.8 |(ἄρτι)|
|1.12 |(νῦν)|
|2.10 |(νῦν)|
|2.25 |(νῦν)|
|3.21 |(νῦν)|
!La palabra ‘fin’
La palabra ‘fin’ (τέλος) aparece veces en 1 Pedro:
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|1.9|“obteniendo el fin de vuestra fe, que es la salvación de vuestras almas.” (RV60)|
|3.8|“En fin, vivan en armonía los unos con los otros;” (NVI)|
|4.7|“Mas el fin de todas las cosas se acerca . . .” (RV60)|
|4.17|“¿cuál será el fin de aquellos que no obedecen al evangelio de Dios?” (RV60|
,,Fuente: Geisler,,
Cada capítulo de 1 Tesalonicenses termina con una referencia a la segunda venida de Jesús. La escatología es un tema importante en esta carta porque los destinatarios tuvieron dudas acerca de este tema.
*El "día del Señor" viene (5.1-2).
*Jesucristo vendrá del cielo (1.10, 4.16).
**Su venida será anunciada por sonidos fuertes: con voz de mando, con voz de arcángel y con trompeta de Dios (4.16).
**Vendrá con sus "santos" (3.13)
**Los Cristianos deben vigilar, esperándo su venida del cielo (1.10)
*La ira de Dios viene (1.10, 2.16), y Dios castigará a la humanidad por sus pecados (4.6). Los seres humanos hablarán de paz y seguridad, pero destrucción repentina caerá sobre ellos, sorprendiéndolos como un ladrón en la noche o como la llegada repentina de los dolores de parto. No escaparán (5.1-3).
*Pero Jesucristo rescatará a los Cristianos de esta ira (1.10). Dios no designó a los Cristianos a sufrir ira como hizo para los demás (5.9). Los Cristianos no estarán sorprendidos por este día, porque ya están conscientes de su venida, y estarán preparados (5.4).
*Dios "traerá con Jesús" a los que han muerto en Jesús (4.14). Según las palabras del Señor mismo (Pablo no nos da la cita), los difuntos en Cristo serán resucitados primero, y subirán al aire para reunirse con Jesús. Los Cristianos que todavía viven cuando Jesús viene subirán al aire después para alcanzarlos (4.15, 4.17). Ve [[El rapto]] para una discusión de las diferentes interpretaciones cristianas acerca de este evento.
*Jesús presentará a los Cristianos como santos y sin mancha delante de Dios mismo (3.13). Pablo se gozará porque los Tesalonicenses, a quienes él proclamó el evangelio, estarán entre ellos (2.19).
*Los Cristianos vivirán con Jesús para siempre (4.17, 5.10).
*Mientras esperamos esta venida de Jesucristo, Dios nos santifica y nos puede mantener sin mancha (5.23-24).
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|1.16|Pero por esto fui recibido a misericordia, para que Jesucristo mostrase en mí el primero toda su clemencia, para ejemplo de los que habrían de creer en él ''para vida eterna.''|
|4.8|porque el ejercicio corporal para poco es provechoso, pero la piedad para todo aprovecha, pues tiene promesa de esta vida presente,'' y de la venidera.''|
|4.10|Que por esto mismo trabajamos y sufrimos oprobios, porque'' esperamos'' en el Dios viviente, que es el Salvador de todos los hombres, mayormente de los que creen.|
|6.12|Pelea la buena batalla de la fe, echa mano de ''la vida eterna'', a la cual asimismo fuiste llamado, habiendo hecho la buena profesión delante de muchos testigos.|
|6.14-15|que guardes el mandamiento sin mácula ni reprensión, ''hasta la aparición de nuestro Señor Jesucristo'', la cual a su tiempo mostrará el bienaventurado y solo Soberano, Rey de reyes, y Señor de señores,|
|6.19|atesorando para sí buen fundamento para ''lo por venir'', que echen mano de ''la vida eterna''.|
!!La herencia futura
1.14, 2.5, 3.6, 4.9-11, 6.12, 6.17, 9.15, 10.34-36, 11.10, 11.14-16, 11.26, 11.35, 11.40, 13.14
!!"Esperanza" / "Esperar"
3.6, 6.11, 6.15, 6.18-19, 7.19, 9.28, 10.13, 10.23, 11.1, 11.10
!!"El día"
10.25, 12.29
!!La remoción final de la tierra y los cielos
12.26-27
!!El dualismo vertical
(Es decir, el mundo celestial de arriba y el mundo terrenal de abajo): 8.5, 9.23-24, 10.1, 11.1. Esto no implica una perspectiva negativa acerca de la tierra. Hasta podemos decir que el mundo celestial es algo esperado para el futuro, así que en cada dualismo vertical hay un dualismo temporal.
!!El dualismo temporal
(Es decir, un contraste entre este siglo y el siglo venidero): 2.5, 9.28, 10.25, 10.37, 11.14, 11.16, 12.26-28, 13.14.
!!Los lectores viven en los últimos días
El autor de Hebreos coloca a sus lectores en la época climática que cumple las esperanzas del AT: 1.2, 4.6-11, 11.39-40, 12.18-24.
!!El ya y el todavía no
Por un lado, Hebreos presenta una fe que pone su mirada en el futuro. El creyente tiene que perseverar en ella, y hay el peligro de llegar más allá de la posibilidad de la salvación. Los creyentes ya son la casa de Dios (3.6), pero siguen necesitando la esperanza como ancla (6.18-20). Sin embargo, Hebreos también presenta la salvación como algo que ha sido realizado:
*Sus pecados ya han sido perdonados,
*Los lectores ya han sido hechos santos por el que murió una vez para siempre,
*Ya son la casa de Dios
*Ya tienen el reposo
*Ya pueden acercarse a Dios.
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|1.6|"Entonces los que se habían reunido le preguntaron, diciendo: - Señor, ¿restaurarás el reino a Israel en este tiempo?"|
|1.11|"Galileos, ¿por qué estáis mirando al cielo? Este mismo Jesús, que ha sido tomado de vosotros al cielo, así vendrá como lo habéis visto ir al cielo."|
|2.17|" En los postreros días - dice Dios -, derramaré de mi Espíritu sobre toda carne, y vuestros hijos y vuestras hijas profetizarán; vuestros jóvenes verán visiones y vuestros ancianos soñarán sueños;"|
|2.19-20|"Y daré prodigios arriba en el cielo y señales abajo en la tierra, sangre, fuego y vapor de humo; el sol se convertirá en tinieblas y la luna en sangre, antes que venga el día del Señor, grande y glorioso."|
|3.19-21|"Así que, arrepentíos y convertíos para que sean borrados vuestros pecados; para que vengan de la presencia del Señor tiempos de consuelo, y él envíe a Jesucristo, que os fue antes anunciado. A este, ciertamente, es necesario que el cielo reciba hasta los tiempos de la restauración de todas las cosas, de que habló Dios por boca de sus santos profetas que han sido desde tiempo antiguo...."|
|10.42|"Y nos mandó que predicáramos al pueblo y testificáramos que él es el que Dios ha puesto por Juez de vivos y muertos."|
|14.22|"...confirmando los ánimos de los discípulos, exhortándolos a que permanecieran en la fe y diciéndoles: «Es necesario que a través de muchas tribulaciones entremos en el reino de Dios."|
|15.16-18|"Después de esto volveré y reedificaré el tabernáculo de David, que está caído; y repararé sus ruinas, y lo volveré a levantar, para que el resto de los hombres busque al Señor, y todos los gentiles, sobre los cuales es invocado mi nombre, dice el Señor, que hace conocer todo esto desde tiempos antiguos."|
|17.31|"por cuanto ha establecido un día en el cual juzgará al mundo con justicia, por aquel varón a quien designó, acreditándolo ante todos al haberlo levantado de los muertos."|
|19.8|"Entrando Pablo en la sinagoga, habló con valentía por espacio de tres meses, discutiendo y persuadiendo acerca del reino de Dios."|
|20.25|"Y ahora, yo sé que ninguno de todos vosotros, entre quienes he pasado predicando el reino de Dios, verá más mi rostro."|
|20.29-30|"porque yo sé que después de mi partida entrarán en medio de vosotros lobos rapaces que no perdonarán al rebaño. Y de entre vosotros mismos se levantarán hombres que hablarán cosas perversas para arrastrar tras sí discípulos."|
|23.6|"Entonces Pablo, notando que una parte era de saduceos y otra de fariseos, alzó la voz en el Concilio: - Hermanos, yo soy fariseo, hijo de fariseo; acerca de la esperanza y de la resurrección de los muertos se me juzga."|
|24.15|"...con la esperanza en Dios, la cual ellos también abrigan, de que ha de haber resurrección de los muertos, así de justos como de injustos."|
|24.25|"Pero al disertar Pablo acerca de la justicia, del dominio propio y del juicio venidero, Félix se espantó y dijo: - Ahora vete, y cuando tenga oportunidad, te llamaré."|
|26.6-7|"Ahora, por la esperanza de la promesa que hizo Dios a nuestros padres, soy llamado a juicio; promesa cuyo cumplimiento esperan que han de alcanzar nuestras doce tribus, sirviendo constantemente a Dios de día y de noche. Por esta esperanza, rey Agripa, soy acusado por los judíos."|
|28.23|"Habiéndole señalado un día, vinieron a él muchos a la posada, a los cuales les declaraba y les testificaba el reino de Dios desde la mañana hasta la tarde, persuadiéndolos acerca de Jesús, tanto por la Ley de Moisés como por los Profetas."|
|28.31|"Predicaba el reino de Dios y enseñaba acerca del Señor Jesucristo, abiertamente y sin impedimento."|
,,Fuente: estudio personal del autor.,,
!La salvación como algo futuro
Romanos 5.9-10, 11.26, 13.11, Filipenses 1.19, 2.12, 1 Tesalonicenses 5.8-9, los tiempos presentes de 1 Corintios 1.18, 15.2; 2 Corintios 2.15
Fuente: Dunn, 471
!'Este siglo' como inferior
Romanos 12.2, 1 Corintios 2.6, Gálatas 1.4., v.t. 1 Corintios 1.20, 2.8, 3.18-19, 2 Corintios 4.4, Efesios 2.2, 5.16
!(Implícito) El siglo venidero
Romanos 1.25, 9.5, 11.36, 16.27, 2 Corintios 9.9, 11.31, Gálatas 1.5, Filipenses 4.20, 1 Timoteo 1.17, 2 Timoteo 4.18
!Otras fases acerca del tiempo
*El cumplimiento del tiempo, Gálatas 4.4
*El tiempo es corto, 1 Corintios 7.29
*Los tiempos finales, 1 Corintios 10.11
-----
!Cinco razones por las cuales estamos perdiendo nuestra habilidad de escuchar
#Ya que tenemos maneras de grabar mensajes (por escrito, en audio y en video), nuestra incentiva para escuchar con precisión se ha disminuido. Racionalizamos que siempre podemos checar nuestras notas después.
#El mundo hace tanto ruido que buscamos refugio del ruido en nuestras 'burbujas personales'.
#Somos más impacientes. "Ya no queremos oratorio, queremos //soundbites//."
#Las conversaciones bidireccionales se están reemplazando con "emisiones personales" (en mensajes de texto y blogs).
#Nos estamos insensibilizando a lo callado, a lo sútil. Los medios de comunicación tienen que gritar o escandalizar para obtener y mantener nuestra atención.
,,Fuente: http://www.ted.com/talks/view/lang///id/1200,,
-----
Si Dios nos dio dos oídos y una boca, eso nos indica que probablemente debemos escuchar dos veces más que hablar.
-----
!Textos bíblicos acerca de la importancia de la escucha
*Mateo 11.15: "El que tiene oídos para oír, oiga."
*Mateo 13.16: "Pero bienaventurados vuestros ojos, porque ven; y vuestros oídos, porque oyen."
*Lucas 8.18: "Mirad, pues, cómo oís;"
*Hechos 7.51: "¡Duros de cerviz, e incircuncisos de corazón y de oídos!"
*Santiago 1.19: "...todo hombre sea pronto para oír, tardo para hablar, tardo para airarse;"
*Apocalipsis 2.7: "El que tiene oído, oiga lo que el Espíritu dice a las iglesias."
*Zacarías 7.11-12: "Pero no quisieron escuchar, antes volvieron la espalda, y taparon sus oídos para no oír; y pusieron su corazón como diamante, para no oír la ley ni las palabras que Jehová de los ejércitos enviaba por su Espíritu, por medio de los profetas primeros; vino, por tanto, gran enojo de parte de Jehová de los ejércitos."
-----
La Biblia contiene muchos "llamados a la atención" precisamente porque no siempre estamos atentos. Ejemplos: "He aquí", "No quiero que ignoréis", "Oye, Israel".
-----
!Cosas que hacemos en lugar de escuchar y valorar lo que nos dicen
*Interrumpir a la persona o terminar la oración que la persona empezó a decirnos
*Pensar en otras cosas y fingir que estamos escuchando
*Pensar en la respuesta que vamos a dar en lugar de escuchar bien
*Mirar en otras direcciones en lugar de mirar a la persona que nos habla
*Hacer otras cosas (p. ej., checar o escribir mensajes de texto, checar el reloj) mientras escuchamos, no dando nuestra atención completa
*Cambiar el tema porque no nos interesa el tema que la persona sacó
*Apurar a la persona para que se termine
*Minimizar los sentimientos de la persona, por ejemplo, decir: "no te preocupes, no es nada".
*Responder en forma biográfica, dando ejemplos del tema en nuestras vidas. Esto mueve el enfoque desde la otra persona hacia nosotros.
----
El control que necesitamos sobre nuestros oídos tiene dos enfoques:
*Cómo escucharemos a Dios y a las personas - ¿escucharemos atentamente o superficialmente?
*A qué y a quién escucharemos o no escucharemos - ¿A cuáles comunicaciones debemos tapar nuestros oídos? ¿Qué voces realmente merecen nuestra atención?
-----
!Algunas voces que debemos escuchar, según Proverbios
''Las palabras de corrección y amonestación''
*"El oído que escucha las amonestaciones de la vida, Entre los sabios morará." (Proverbios 15.31)
''El clamor de los necesitados''
*"El que cierra su oído al clamor del pobre, También él clamará, y no será oído." (Proverbios 21.13)
''La sabiduría''
*"Aplica tu corazón a la enseñanza, Y tus oídos a las palabras de sabiduría." (Proverbios 23.12)
''La ley de Dios''
*"El que aparta su oído para no oír la ley, Su oración también es abominable." (Proverbios 28.9)
-----
Escuchar es dar un cumplido a la persona, o a Dios: "Tú me importas; yo podría dar mi atención a cualquier cosa, pero te la voy a dar a tí."
-----
Muchas veces las personas nos hablan, no tanto para buscar soluciones, sino para ser escuchadas, para dar voz a sus problemas y saber que alguien valora su voz.
-----
No nos gusta el silencio, nos incomoda. Pero cuando quitamos los audífonos, apagamos los aparatos que nos distraen y dejamos de platicar necedades, tenemos la posibilidad de escuchar lo que Dios nos quiere enseñar.
-----
El arte de la escucha discierne la diferencia entre lo que una persona nos dice y lo que está tratando de decirnos. ¿Qué situaciones, emociones, presiones podrían estar detrás de sus palabras?
-----
La escucha se hace con los ojos además que con los oídos. ¿Qué nos dice el tono de voz, los gestos, las expresiones faciales, los ademanes, y la postura de la persona?
-----
El que quiere esuchar para aconsejar a una persona, tolerará los silencios que suceden mientras la persona busca las palabras o busca la valentía de hablar.
-----
Parte del dominio propio de la escucha es evitar juzgar a la persona, y evitar los gestos y tonos que comunican a la otra persona que estamos cerrados a lo que nos dicen.
-----
La memoria es parte de la escucha. Cuando escuchamos a algo importante, se requiere escuchar para poder recordarnos, para que no se nos olvide.
-----
!La escucha activa
La escucha activa es la disciplina de escuchar para poder entender el punto de vista del que nos habla, de ponernos en el lugar de la otra persona y ver las cosas desde su perspectiva. Es una técnica donde escuchamos de una manera para poder parafrasear o resumir en nuestras propias palabras lo que la persona dice. Escuchamos, y respondemos con una paráfrasis o un resumen de lo que la persona dijo y siente. Ejemplo:
:''Amigo:'' "Mañana me van a amputar la pierna. No puedo soportar la idea de ser media persona, o lo que dirán de mí."
:''Consejero:'' "Estás preocupado que no serás la misma persona, qué estarás incompleto o inferior..."
:''Amigo:'' "¡Exactamente!"
La escucha activa es una técnica que usan los buenos consejeros. En parte es una buena disciplina para mantener nuestro enfoque. Pero además, tiene la ventaja de estimular a la otra persona a compartir con más confianza, porque la persona se da cuenta, "¡Alguien me entiende!", y se anima.
Otra parte importante de la escucha activa es hacer preguntas para aclarar lo que dicen y sienten:
*"¿Me puedes dar un ejemplo?"
*"A ver si entiendo..."
*"Cuando dices "Pronto", ¿qué quieres decir?"
*"¿Cómo te sientes acerca de todo esto?"
En la escucha activa, escuchamos a la persona, no solamente al tema. Si alguien dijera a su pastor, "Pastor, he estado pensando en este texto. ¿Qué significa?", hay dos posibles respuestas. El que sólo escucha el tema dirá, "El texto significa x". El que escucha a la persona dirá primero, "Parece que este texto te inquieta. ¿Qué es lo que sientes cuando lees este texto?" para responder no sólo a la pregunta sinto también a la inquietud o situación detrás de la pregunta.
Como mencioné al inicio, la escucha activa es una //disciplina//, así que se requiere práctica y repetición para adquirirla. ¿Con quién podrías practicar esta habilidad?
-----
Nuestra postura indica el interés que tomamos en la persona y sus palabras: inclinarnos hacia atrás indica que no nos interesa; inclinarnos hacia la persona indica que estamos interesados.
-----
!Tres cosas que no debemos hacer hasta que hayamos escuchado bien a la persona
*Interpretar o llegar a conclusiones personales acerca de los motivos de la persona
*Evaluar sus palabras como buenas o malas
*Aconsejar a la persona con nuestras soluciones
-----
//Fuentes: Rosalie Maggio, The Art of Talking to Anyone. (NY: ~McGraw Hill, 2005); "Listening" en The Complete Book of Everyday Christianity. (Downer's Grove: ~InterVarsity Press, 1997); Steven L. Ogne y Thomas P. Nebel, Capacitando a líderes. (Grand Rapids: Libros Desafío, 1999);//
*''@@color:red; A@@'' - La forma en que Timoteo debe responder a las falsas enseñanzas (cap. 1)
**''@@color:blue; A@@'' - Tres temas eclesiásticos (la oración, las mujeres, y los líderes) (caps. 2-3)
*''@@color:red; A@@'' - La forma en que Timoteo debe responder a las falsas enseñanzas (cap. 4)
**''@@color:blue; A@@'' - Tres grupos en la iglesia (las viudas, los ancianos, los esclavos) (5.1-6.2)
*''@@color:red; A@@'' - La forma en que Timoteo debe responder a las falsas enseñanzas (cap. 6)
|!V.|!Texto|!Función|
|3.4|Todo aquel que comete pecado, infringe también la ley; pues el pecado es infracción de la ley.|Declarativa|
|3.5|Y sabéis que él apareció para quitar nuestros pecados,<br>y no hay pecado en él.|Declarativa|
|3.6|Todo aquel que permanece en él, no peca;<br>todo aquel que peca, no le ha visto, ni le ha conocido.|Declarativa|
|3.7|Hijitos, nadie os engañe;<br>el que hace justicia es justo, como él es justo.|Imperativa; Declarativa|
|3.8a|El que practica el pecado es del diablo; porque el diablo peca desde el principio.|Declarativa|
|3.8b|Para esto apareció el Hijo de Dios, para deshacer las obras del diablo.|Declarativa|
|3.9|Todo aquel que es nacido de Dios, no practica el pecado, porque la simiente de Dios permanece en él; y no puede pecar, porque es nacido de Dios.|Declarativa|
|3.10|En esto se manifiestan los hijos de Dios, y los hijos del diablo: todo aquel que no hace justicia, y que no ama a su hermano, no es de Dios.|Declarativa|
''Asuntos introductorios (1.1-8)''
*Título (1.1-2)
**Título propio (1.1a)
**Propósito de la revelación a Jesús (1.1b)
**La transmisión de la revelación de Jesús a Juan (1.1c)
**El testimonio de Juan (1.2)
*Bienaventuranza (1.3)
*Saludo epistolario (1.4-5a)
**Autor (1.4a)
**Destinatarios (1.4b)
**Saludo (1.4c-5a)
*Doxología (1.5b-6)
*Profecía de la segunda venida (1.7)
*Auto-identificación divina (1.8)
''Narrativa autobiográfica de la comisión de Juan (1.9-20)''
*Identificación de Juan (1.9a)
*Lugar de la comisión (1.9b)
*La voz manda que Juan escriba (1.10-12a)
**Las circunstancias (1.10a)
*La voz (1.10b)
*El primer orden de escribir (1.11)
*La reacción de Juan (1.12a)
*La visión de Juan (1.12b-20)
**La visión de un candelabro (1.12b)
**La visión de uno como un hijo del hombre (1.13a)
**La descripción que Juan da del hijo del hombre (1.13b-16)
***Su vestido (1.13b)
***Su cinto (1.13c)
***Su cabeza y cabello (1.14a)
***Sus ojos (1.14b)
***Sus pies (1.15a)
***Su voz (1.15b)
***Su mano derecha (1.16a)
***Su boca (1.16b)
***Su rostro (1.16c)
**La reacción de Juan (1.17a)
**El mensaje de Jesús para fortalecer a Juan (1.17b-18)
***El orden de no temer (1.17b)
***La auto-identificación de Jesús (para fortalecer a Juan) (1.17c-18)
**El segundo orden de escribir (1.19)
**La interpretación de las estrellas y los candelabros (1.20)
,,Fuente: bosquejo del autor,,
''Un ángel invite a Juan a ser testigo del castigo de una gran ramera (Ap 17.1-3a)''
*La invitación (1)
*El ángel describe la gran ramera (2)
*El ángel lleva a Juan a un desierto (3a)
''Juan ve a una mujer montada sobre una bestia (Ap 17.3b-6a)''
*Juan ve a la mujer (3b)
*Juan describe la mujer (4-6a)
**Su vestidura (4a)
**Su copa (4b)
**Su título (5)
**Su embriaguez (6a)
''Juan y el ángel platican sobre la visión (Ap 17.6b-7)''
*Juan reacciona a la visión (17.6b)
*La reacción de Juan sorprende al ángel (7a)
*El ángel ofrece explicar la visión (7b)
''El ángel interpreta la visión (Ap 17.8-18)''
*La interpretación de la bestia (8)
**Era, no es, regresará del abismo, y será destruido (8a)
**El mundo inconverso se asombrará al verlo (8b)
*Llamado a la sabiduría (9a)
*La interpretación de las siete cabezas (9b-10)
**Son siete colinas (9b)
**También son siete reyes (10a)
**Cinco de ellos han caído (10b)
**El sexto es (10c)
**Un séptimo rey viene para reinar brevemente (10d)
**(paréntesis adicional acerca de la bestia (11)
***Es un octavo rey (11a)
***Pertenece a los siete (11b)
***Será destruido (11c)
**La interpretación de los diez cuernos (12-14)
***Son diez reyes (12a)
***Todavía no han recibido sus reinos (12b)
***Por una hora recibirán sus reinos (12c)
***Están unidos en sus propósitos (13a)
***Cederán su autoridad a la bestia (13b)
***Harán guerra contra el Cordero (14a)
***El Cordero y sus seguidores los derrotarán (14b)
**La interpretación de las aguas (15) - son pueblos, multitudes, naciones y lenguas
**Dios castiga a la ramera (16-17)
***Descripción de la destrucción de la ramera por la bestia y los diez cuernos (16)
***El propósito divino detrás de la destrucción de la ramera (17)
**La interpretación de la ramera (18) - ella es la gran ciudad que reina sobre el mundo
,,Fuente: investigación personal del autor,,
*Una orden a escribir (2.1a)
*Una descripción de Cristo (2.1b) - tiene estrellas, camina por los candeleros
*Las obras que Cristo reconoce (2.2-3) – arduo trabajo, paciencia, su intolerancia de los falsos profetas
*Una queja (2.4) – han perdido el amor que tenían al principio
*Las órdenes de Cristo para la iglesia (2.5a) – Recordarse, arrepentirse
*Las consecuencias de la queja (2.5b) - se quitará su candelero
*Una concesión (2.6) - ellos aborrecen las prácticas de los nicolaítas
*Llamado a la atención (2.7a)
*Una promesa al que venciere (2.7b) – el derecho de comer del árbol de la vida
*Una orden a escribir (2.12a)
*Una descripción de Cristo (2.12b) - tiene la espada de doble fila
*Las obras que Cristo reconoce (2.13) - ellos permanecen fieles en una situación difícil, no han renunciado su fe, aún cuando Antipas fue martirizado
*Una queja (2.14-15) - algunos profesan la doctrina de Balaam y los Nicolaítas
*Las órdenes de Cristo para la iglesia (2.16a) - arrepentirse
*Las consecuencias de la queja (2.16b) - Cristo peleará contra ellos con la espada de su boca
*Concesión (omitida)
*Llamado a la atención (2.17a)
*Una promesa al que venciere (2.17b) - maná escondida, una piedra blanca, un nuevo nombre
,,Fuente: bosquejo del autor.,,
|bluebycell|k
|>|Una orden a escribir (2.18a)|
|>|Una descripción de Cristo (2.18b) - ojos de fuego y pies de bronce|
|>|Las obras que Cristo reconoce (2.19) - amor, fe, perseverancia, servicio, mejoramiento|
|Una queja (2.20-23)|!La queja propia (2.20a) - ellos toleran a Jezabel|
|~|!Descripción de Jezabel (2.20b-21)|
|~|!Descripción del castigo inminente de Jezabel (2.22-23)|
|>|Las órdenes de Cristo para la iglesia (2.24-25) - retener lo que tienen|
|>|Las consecuencias (omitidas)|
|>|Una concesión (omitida)|
|>|Una promesa al que venciere (2.26-28) - autoridad sobre las naciones, la estrella de la mañana|
|>|Un llamado a atención (2.29)|
,,Fuente: bosquejo del autor,,
*Una orden a escribir (2.8a)
*Una descripción de Cristo (2.8b) - el primero y el postrero, que murió y volvió a vivir
*Las obras que Cristo reconoce (2.9) - su pobreza, los insultos contra ellos
*Queja (omitida)
*Las órdenes de Cristo para la iglesia (2.10a) - no temer, ser fiel durante una prueba de diez días
*Las consecuencias de la obediencia (2.10b) - la corona de vida
*Concesión (omitida)
*Llamado a la atención (2.11a)
*Una promesa al que venciere (2.11b) la segunda muerte no le hará daño
,,Fuente: bosquejo del autor,,
''El encarcelamiento del dragón (20.1-3)''
*Juan ve a un ángel emergir de un abismo con una llave y una cadena (20.1)
*El ángel encarcela al dragón (20.2-3b)
**El ángel agarra al dragón (20.2a)
**El ángel ata al dragón por mil años (20.2b)
**El ángel avienta al dragón al abismo (20.3a)
**El ángel sella el abismo para que el dragón no pueda engañar a las naciones (20.3b)
**Explicación que el dragón debe ser liberado brevemente después de los mil años (20.3c)
''El reino milenial de los mártires (20.4-6)''
*Descripciones de la visión de Juan (20.4)
**Juan ve tronos de personas que recibieron la autoridad de juzgar (20.4a)
**Juan ve las almas de los mártires decapitados por su testimonio cristiano (20.4b)
**Una descripción de los mártires (20.4c)
***No habían ni adorado a la bestia ni recibido su marca (20.4c1)
***Habían vuelto a la vida y reinado con Cristo por mil años (20.4c2)
*Explicaciones (20.5)
**Explicación que el resto de los muertos do se levantaron hasta después de los mil años (20.5a)
**Explicación que el contenido de 20.4 describe la primera resurrección (20.5b)
*Bienaventuranza para los que toman parte en la primera resurrección (20.6)
**La bienaventuranza propia (20.6a)
**Tres razones (20.6b)
''La derrota final del diablo (20.7-10)''
*El último ejército de Satanás es derrotado (20.7-9)
**Satanás es soltado (20.7)
**Satanás engaña y junta un ejército de Gog y Magog para la batalla (20.8a)
**El ejército es innumerable (20.8b)
20.9a: The army marches across the earth
20.9b: The army surrounds the city of God’s people
20.9c: Fire from heaven devours the army
Satan is judged (20.10)
20.10a: The devil is thrown into the lake of fire
20.10b: The devil, the beast and the false prophet will be tormented forever
Rev. 20.11-15: The vision of the great throne of judgment
20.11: John sees the one seated on the throne
11a: John sees the throne and the one seated upon it
11b: The earth and the sky recede from view
20.12-13: John sees the dead judged
The first description of the judgment (20.12)
12a: John sees the dead before the throne
12b: The books are opened
12c: The dead are judged according to the books
The second description of the judgment (20.13)
13a: The sea gives up its dead
13b: Death and Hades give up their dead
13c: The dead are judged according to their works
20.14: Death and Hades are judged
14a: Death and Hades are thrown into the lake of fire
14b: Parenthetical explanation about the lake of fire
20:15: All those not found in the book of life are thrown into the lake of fire
''La visión de Juan de un nuevo orden (21.1-2)''
*Juan ve un nuevo cielo y una nueva tierra sin mar (21.1)
*Juan que el descenso de la nueva Jerusalén desde el cielo (21.2)
''Juan escucha una voz del o cerca del trono (21.3-4)''
*Dios morará con la humanidad (21.3a)
*Dios será el Dios de su pueblo (21.3b)
*Dios quitará las lágrimas de su pueblo (21.4a)
*El orden anterior y todos sus males se han ido (21.4b)
''Siete palabras del que está sentado sobre el trono (21.5-8)''
*Una declaración que Dios hace todas las cosas nuevas (21.5a)
*Una orden de escribir sus palabras (21.5b)
*Una declaración que todo está hecho (21.6a)
*La identificación de Dios como Alfa y Omega, etc (21.6b)
*El regalo del agua de vida a los que tienen sed (21.6c)
*Una promesa de una herencia y la presencia de Dios para los que vencen (21.7)
*Una lista de las personas cuyo destino es el lago de fuego (21.8)
*Un ángel lleva a Juan a un monte para ver la novia del Cordero (es decir, la ciudad) (21.9-10)
''La descripción de la nueva Jerusalén (21.11-22.5)''
*Su gloria (21.11)
*Sus muros y sus doce puertas (21.12-13)
*Su fundamento (21.14)
*Sus dimensiones (21.15-17)
*Los materiales usados en su construcción (21.18-21)
**Los materiales de sus muros (21.18)
**Los materiales de sus fundamentos (21.19-20)
**Los materiales de sus puertas (21.21a)
**Los materiales de su avenida principal (21.21b)
*Lo que Juan no ve en la ciudad (21.22-23)
**No hay templo, porque Dios y el Cordero son su templo (21.22)
**No hay necesidad de sol o luna, porque Dios y el Cordero son su luz (21.23)
*Su dominio sobre las naciones (21.24-26)
**Las naciones caminarán por su luz (21.24a)
**Los reyes traerán su esplendor a ella (21.24b)
**No será necesario cerrar la ciudad en la noche (21.25)
**Las naciones traerán su gloria a ella (21.26)
*Las personas que se admitirán y no se admitirán a la ciudad (21.27)
**Los que no se admitirán (21.27a)
**Los que se admitirán (21.27b)
*El río de vida (22.1-2a)
*El árbol de vida (22.2b)
*La ausencia de la maldición (22.3a)
*El trono de Dios y el Cordero (22.3b)
*Los siervos de Dios (22.3c-5)
**Servirán a Dios (22.3c)
**Verán el rostro de Dios (22.4a)
**El nombre de Dios estará sobre ellos (22.4b)
**Dios siempre les dará luz (22.5a)
**Reinarán para siempre (22.5b)
,,Fuente: bosquejo del autor.,,
''Tres confirmaciones de las palabras de este libro (22.6-8a)''
*El ángel afirma la confiabilidad y la fuente divina de las palabras (22.6)
*El Señor habla (22.7)
**Primero de tres dichos "Vengo pronto" (22.7a)
**Bienaventuranza para el lector fiel (22.7b)
*Juan confirma que fue testigo (22.8a)
''La interacción entre Juan y el ángel (22.8b-11)''
*Juan intenta adorar al ángel (22.8b)
*El ángel amonesta a Juan (22.9)
**El ángel rehusa la adoración de Juan (22.9a)
**El ángel revela su identidad (22.9b)
**El ángel dirige la adoración de Juan hacia Dios (22.9c)
*El ángel ordena que Juan no selle las palabras del libro (22.10)
*El ángel ordena que la gente siga en su presente conducta (22.11)
''Los mensajes del Señor Jesús al oidor (22.12-20)''
*Segundo de tres dichos "Vengo pronto" (22.12)
*Identificación de Jesús como Alfa y Omega, etc (22.13)
*Bienaventuranza para los que lavan sus vestidos (22.14)
*Lista de los que fueron dejados fuera de la ciudad (22.15)
*Confirmación del envío del ángel (22.16a)
*Identificación de Jesús como Raíz, Linaje y Estrella (22.16b)
*Invitaciones a acercarse y tomar el agua de vida (22.17)
*Advertencias (22.18-19)
**Advertencia a los que añaden al libro (22.18)
**Advertencia a los que quitan del libro (22.19)
*Tercero de tres dichos "Vengo pronto" (2.20a)
''Conclusión autorial de Juan (22.20b-21)''
*Amén (22.20b)
*Oración (22.20c)
*Bendición de gracia (22.21)
,,Fuente: bosquejo del autor,,
''Carta a la iglesia en Laodicea (3.14-22)''
*Una orden a escribir (3.14a)
*Una descripción de Cristo (3.14b) - Amén, testigo fiel, soberano sobre la creación de Dios
*Las obras que Cristo reconoce (es parte de la queja, abajo)
*Una queja (3.15-17)
**La queja propia (3.15) - Cristo sabe que son tibios
**Consecuencia de la queja (3.16) - Cristo los vomitará de su boca
**Corrección: ellos piensan que son ricos, pero son pobres (3.17)
*Las órdenes de Cristo para la iglesia (3.18-19)
*Una orden (3.18) - comprar oro, ropa blanca y colirio
*Una palabra de ánimo (3.19a) - Cristo los disciplina porque los ama
*Otra orden (3.19b) - Tomar las cosas en serio, arrepentirse
*Las consecuencias de su obediencia (3.20) - Cristo entrará y convivirá con los que lo invitan
*Una concesión (omitida)
*Una promesa al que venciere (3.21) - el derecho de sentarse en el trono de Jesucristo
*Un llamado a la atención (3.22)
,,Fuente: bosquejo del autor.,,
*''Juan es llevado al cielo (4.1-2a)''
**Juan ve una puerta abierta (4.1a)
**Una voz como de trompeta invita a Juan al cielo (4.1b)
**De repente Juan está en el Espíritu (4.2a)
*''Juan describe lo que ve en el cielo (4.2b-11)''
**Una descripción del que está sentado en el trono (4.2b-3)
**Una descripción de los 24 ancianos (4.4)
**Una descripción del área alrededor del trono (4.5-6a)
***Fenómenos cósmicos (4.5a)
***Lámparas (4.5b)
***Un mar de cristal (4.6a)
**Una descripción de los cuatro seres vivientes (4.6b-8a)
***Lugar y descripción inicial (4.6b)
***Descripción del primer ser viviente (como león) (4.7a)
***Descripción del segundo ser viviente (como buey) (4.7b)
***Descripción del tercer ser viviente (como ser humano) (4.7c)
***Descripción del cuarto ser viviente (como águila) (4.7d)
***Descripción general (4.8a)
**Una descripción del culto celestial (4.8b-11)
***La alabanza de los seres vivientes (4.8b)
***La respuesta de alabanza de los 24 ancianos (4.9-11)
***Se postran (4.9-10a)
***Echan sus coronas (4.10b)
***Cantan un himno (4.11)
*''Una descripción del rollo (5.1)''
*''La búsqueda de alguien digno de abrir el rollo (5.2-5)''
**El ángel pregunta quién es digno (5.2)
**Nadie en el universo es digno (5.3)
**Juan llora (5.4)
**Uno de los ancianos consuela a Juan: Hay un León que puede abrir el rollo (5.5)
*''Un Cordero aparece y toma el rollo (5.6-7)''
**La aparición y una descripción del Cordero (5.6)
**El Cordero toma el rollo del que está sentado sobre el trono (5.7)
*''Varios grupos responden en alabanza al Cordero (5.8-14)''
**La adoración de los cuatro seres vivientes y los 24 ancianos (5.8-10)
***Su acción: se postran (5.8a)
***Su descripción: tienen arpas y copas de incienso (oraciones) (5.8b)
***Su himno (5.9-10)
**La adoración de una multitud de ángeles (5.11-12)
***Su número (5.11a)
***Su lugar (5.11b)
***Su himno (5.12)
**La adoración de toda criatura en el universo (5.13)
***La identidad de los cantantes (5.13a)
***Su himno (5.13b)
**La respuesta de los seres vivientes y los ancianos (5.14)
***Los cuatro seres vivientes dicen Amén (5.14a)
***Los 24 ancianos se postran y adoran (5.14b)
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|[[Colección de profecías misceláneas (Ezequiel 1-24)]]|
|[[Profecías contra las naciones (Ezequiel 25-32)]]|
|[[Colección de profecías misceláneas (Ezequiel 33-39)]]|
|[[La visión de un nuevo templo (Ezequiel 40-48)]]|
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!!Bosquejo de Jonás
Los cuatro capítulos son las divisiones principales del libro:
*La huida de Jonás (cap. 1)
*El rescate de Jonás (cap. 2)
*El sermón de Jonás (cap. 3)
*Jonás rechaza la gracia de Dios (cap. 4)
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!!Paralelos entre los capítulos de Jonás
*Capítulos 1 y 3 son paralelos: en ambos capítulos, Gentiles paganos son enfrentados por Dios y su respuesta es positiva.
*Capítulos 2 y 4 son paralelos: Dios amonesta al profeta y el profeta responde
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Las dos comisiones de Dios a Jonás en 1.1-2 y 3.1-2 dividen el libro en dos escenas.
-----
Carson, Moo y Morris sugieren que hay seis párrafos transicionales que dividen al libro en siete secciones:
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|1.14-15|Descripción del ministerio de Jesús|
|3.7-12|La popularidad de Jesús|
|6.1-6|Del Mar de Galilea a Nazarét|
|8.27-30|La confesión de Pedro|
|11.1-11|A la confrontación|
|14.1-2|La única mención de una fecha definida|
Una división de tres partes (1.1-15, 1.16-8.26, 8.27-16.8), y las dos secciones más grandes se dividen en tres subdivisiones.
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|!Sección|!Subdivisón|!Contenido|
|1.1-15|1.1-15|Introducción|
|1.16-8.26|1.16-3.12|Historia acerca de los discípulos, historia de rechazo o incredulidad, resumen|
|~|3.13-6.6|Historia acerca de los discípulos, historia de rechazo o incredulidad, resumen|
|~|6.7-8.26|Historia acerca de los discípulos, historia de rechazo o incredulidad, resumen|
|8.27-16.8|8.27-10.52|Tres predicciones de la pasión, los discípulos no entienden, lección sobre el discipulado|
|~|b11.1-13.37|Jesús en o cerca de Jerusalén|
|~|14.1-16.8|La pasión, muerte y resurrección|
''3.1-2: Introducción: advertencia acerca del deseo de ser maestros''
*3.1a: Advertencia a que no se afanen para llegar a ser maestros
*3.1b-2a: Motivo de la advertencia: seremos juzgados porque fallamos muchas veces
*3.2b: Evaluación del que no ofende de palabra
''3.3-6: La lengua es pequeña pero peligrosa''
*3.3: Descripción de frenos pequeños para caballos
*3.4: Descripción de timones pequeños para naves
*3.5a: Comparación: La lengua también es pequeña pero importante
*3.5b: Descripción del fuego y el bosque
*3.6: Comparación de la lengua con el fuego
''3.7-8: La lengua es indomable''
*3.7: Afirmación que los animales han sido domados
*3.8: Descripción de la naturaleza indomable de la lengua
''3.9-12: La lengua produce palabras contradictorias''
*3.9-10: Descripción de la naturaleza contradictoria de la lengua
*3.11: Ilustración de agua dulce y amarga (pregunta retórica)
*3.12a: Ilustración de higueras y aceitunas (pregunta retórica)
*3.12b: Ilustración de vides e higos (pregunta retórica)
*3.12c: Ilustración de agua salada y dulce (afirmación)
!Notas acerca de la estructura
*En versículos 2 y 3 Santiago usa una técnica de conectar las ideas con palabras claves.
**En 3.2a, dice que todos “ofendemos”, y en v. 2b dice si alguno no “ofende”
**En 2b habla de ser capaz de “refrenar” la boca, y en v. 3 habla de poner “frenos” en las bocas de los caballos.
*Hay un pequeño quiasmo en versículos 11-12:
:Aguas
::Cosechas
::Cosechas
:Aguas
,,Fuente: estudio personal del autor.,,
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|!Versículos|!Función sintáctica|!Resumen|
|4.13ª|Llamado a la atención|Vamos ahora|
|4.13b|Descripción de las palabras de sus oyentes|Los que dicen, “….”|
|4.14ª|Amonestación – afirmación de la ignorancia de sus oyentes|No saben lo que será mañana|
|4.14b|Pregunta retórica|¿Qué es su vida?|
|4.14c|Comparación, ilustración|Son como la neblina|
|4.15|Recomendación, exhortación|Deberían decir, “….”|
|4.16ª|Evaluación|Pero ahora se jactan|
|4.16b|Evaluación|Jactarse de cualquier manera es malo|
|4.17|Afirmación proverbial para concluir|El que sabe…y no lo hace, comete pecado|
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|!v. 10|Una declaración de la victoria de Dios sobre el diablo, con la razón detrás de la victoria|
|>|//(v. 11 - Información adicional acerca de los mártires mencionados en v. 10)//|
|!v. 12a|Un llamado a la alabanza, dirigida a los cielos|
|!v. 12b|Un ay dirigido a la tierra y el mar|
Se nota que v. 11 es un paréntesis:
#Si leemos vv. 10 y 12 juntos sin v. 11, la conexión entre los versículos resulta muy clara: Dios reina, porque el diablo ha sido lanzado del cielo a la tierra. Así que los cielos deben regocijarse, y la tierra y el mar deben lamentar.
#El motivo del llamado a la alabanza en v. 12 es la victoria de Dios en v. 10. Sería extraño llamar al universo a la alabanza porque los mártires murieron (v. 11).
#V. 11 no continua el pensamiento de v. 10. En v. 10 la victoria es que el dragón ha sido lanzado a la tierra. En v. 11, la victoria es la perseverancia de los mártires, y no se trata del lanzamiento del dragón.
,,Fuente: Aune,,
*[[Introducción al análisis gramatical]]
*[[Repaso de la gramática: la estructura de una oración gramatical]]
*[[Repaso de la gramática: los elementos gramaticales]]
*[[Repaso de la gramática: la coordinación y la subordinación]]
*[[Paso exegético: Aislar el núcleo de las oraciones]]
*[[Paso exegético: Determinar la función del núcleo de las oraciones]]
*[[Paso exegético: Determinar la función de las partes subordinadas de las oraciones]]
<hr>
Los Evangelios tienen [[distintos subgéneros literarios|Subgéneros literarios en los Evangelios]].
<hr>
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!¿Cuáles son las cosas que los Católicos Romanos deben aprender de los Evangelios acerca de María?
*María conocía las Escrituras a tal grado de que pudo combinarlas para componer un canto a Dios (Lc 1.46-55). Ella da un ejemplo a los que desconocen la Biblia y los que disminuyen su importancia.
*María reconoció su pecado porque hablaba de su Salvador (Lc 1.47), y ofreció un sacrificio para sus pecados (Lc. 2.24).
*Los Evangelios dicen que Jesús tuvo hermanos, y la forma más natural de leer esos textos es entenderlos como hermanos, no primos o parientes (Mt. 12:46–47; 13:55–56; Mc 3:31; 6:3; Lc 8:19–20; Jn 2:12, v.t. Gal. 1.19)
*Mateo implica que María tuvo otros hijos: 1.25
*Como niño, Jesús corrigió a su madre acerca de la identidad de su verdadero padre (Lc 2.48-49)
*Jesús tuvo una gran oportunidad de promover la Mariología cuando una mujer alabó a su madre, pero Jesús corrigió a la mujer, diciendo que todo creyente obediente es la verdadera persona bendita (Lc 11.27-28)
*En otra ocasión alguien le dijo a Jesús que su madre y hermanos estaban buscándole. Jesús dijo que su verdadera madre y verdaderos hermanos son los que obedecen a Dios (Lc 8.19-21)
*Jesús amonestó a su madre nuevamente en la boda de Caná (Jn 2.4)
*Conclusión: si los Evangelistas querían hacernos saber que debemos venerar y orar a María, y que siempre fue virgen, no lo hicieron muy bien.
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!¿Cuáles son las cosas que los evangélicos debemos aprender de los Evangelios (y Hechos) acerca de María?
*María fue llamada favorecida y bendita entre todas las mujeres por el ángel Gabriel (Lc 1.26-38), y Elisabet la llamó bendita, y la madre de su Señor (Lc 1.39-45). La Biblia reconoce su grandeza, y no debemos ser tan rápidas para bajar nuestra estimación de ella.
*María fue una mujer de alta piedad y conocimiento de las Escrituras, como ya vimos (Lc 1.46-55). Así que ella es un ejemplo para nosotros. Por querer refutar las doctrinas católicas, no apreciamos suficientemente el modelo de discipulado que nos ofrece la madre de nuestro Señor.
*María guardó los detalles sobrenaturales acerca de Jesús en su corazón (Lc 2.19, 2.51), indicando su piedad y también que ella fue una de las fuentes para Lucas mientras investigaba Lucas y Hechos.
*Simeón predijo que una espada traspasaría su alma (Lc 2.35). Esta profecía se cumplió en la cruz, pero probablemente antes también – es posible que estuvo presente cuando los de Nazaret lo rechazaron e intentaron tirarlo desde un precipicio (Lc 4.14-30)
*María cumplió con la purificación después del nacimiento de Jesús, y lo llevó al Templo cada año (Lc 2.41) cuando era jóven
*Fue fiel a su hijo hasta el fin, al lado de la cruz (Jn 19.25)
*María estuvo en el aposento alto en Hc 1.14)
*Conclusión: muchas veces somos rápidos en bajar a la Virgen María en reacción a los excesos Católicos acerca de ella. Pero en hacerlo, no estamos apreciando los cumplidos y el retrato hermoso que los Evangelistas nos dan con respecto a ella. María merece nuestra atención y nuestra imitación de sus muchas virtudes.
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!¿Qué aprendemos en los Evangelios acerca del resto de la familia de Jesús?
*Jesús fue carpintero (Mc 6.3), como José (Mt 13.55)
*Los Evangelios mencionan cuatro hermanos (Jacobo, José, Simón, Judas) y por lo menos dos hermanas (no son nombradas) (Mt 13.55-56, Mc 6.3)
*Sus hermanos no creían en él durante su ministerio y se burlaron de él (Juan 7.1-10, v.t. Mc 3.21)
*Jesús encomendó su madre al cuidado de uno de sus discípulos. Esto nos dice dos cosas:
**José aparentemente ya había muerto (véase también la falta de mención de José en Mc 6.3)
**Jesús no podía encomendar el cuidado de su madre a sus hermanos incrédulos (Jn 19.26-27. Obviamente un Católico Romano dirá que más bien es evidencia de que no tuvo hermanos y María fue siempre virgen)
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!¿No sabían los hermanos de Jesús de su divinidad? ¿Por qué creían que estaba loco?
*En Marcos 6.21 sus hermanos dicen que Jesús está loco
*¿Cómo explicamos eso si José y María sabían de su nacimiento milagroso, las visitas de los ángeles, etc?
*Llegamos a la conclusión que los padres de Jesús por alguna razón decidieron que era más sabio no compartir esa información con sus hermanos.
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*Casarse o no casarse: 4.3, 5.11, 5.14
*Gobernar la casa: 3.4, 3.5, 3.12, 5.8, 5.14
*Criar hijos: 2.15, 3.4, 3.12, 5.10, 5.14 (v. t. 5.4)
*Textos acerca de las mujeres: 2.9-15, 3.11, 5.2,
*Viudas: 5.3-16
*“Nuestra fe”: 5.4
*Creer / no creer: 3.23, 4.1, 5.1, 5.5, 5.10, 5.13
*Pablo describe a los Tesalonicenses como "vosotros los creyentes" (2.10, 2.13) y su fe fue conocida por muchos (1.8)
*Según 1.3, la fe inspira la labor
*Pablo imagina la fe como una coraza en la armadura de un Cristiano (5.8)
*Pablo se animó cuando escuchó que los Tesalonicenses seguían con fe (3.6)
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|1.2|a Timoteo, verdadero hijo ''en la fe'': Gracia, misericordia y paz, de Dios nuestro Padre y de Cristo Jesús nuestro Señor.|
|1.4|ni presten atención a fábulas y genealogías interminables, que acarrean disputas más bien que edificación de Dios ''que es por fe'', así te encargo ahora.|
|1.5|Pues el propósito de este mandamiento es el amor nacido de corazón limpio, y de buena conciencia, ''y de fe no fingida'',|
|1.14|Pero la gracia de nuestro Señor fue más abundante ''con la fe'' y el amor que es en Cristo Jesús.|
|1.19|''manteniendo la fe'' y buena conciencia, desechando la cual ''naufragaron en cuanto a la fe algunos'', |
|2.7|Para esto yo fui constituido predicador y apóstol (digo verdad en Cristo, no miento), y maestro de los gentiles ''en fe'' y verdad.|
|2.15|Pero se salvará engendrando hijos, ''si permaneciere en fe'', amor y santificación, con modestia. |
|3.9|''que guarden el misterio de la fe'' con limpia conciencia.|
|3.13|Porque los que ejerzan bien el diaconado, ganan para sí un grado honroso, y mucha confianza en ''la fe que es en Cristo Jesús.''|
|4.1|Pero el Espíritu dice claramente que en los postreros tiempos ''algunos apostatarán de la fe'', escuchando a espíritus engañadores y a doctrinas de demonios;|
|4.6|Si esto enseñas a los hermanos, serás buen ministro de Jesucristo, ''nutrido con las palabras de la fe'' y de la buena doctrina que has seguido.|
|4.12|Ninguno tenga en poco tu juventud, sino sé ejemplo de los creyentes en palabra, conducta, amor, espíritu, ''fe'' y pureza.|
|5.8|porque si alguno no provee para los suyos, y mayormente para los de su casa, ''ha negado la fe'', y es ''peor que un incrédulo''.|
|5.12|incurriendo así en condenación, ''por haber quebrantado su primera fe''.|
|6.10|porque raíz de todos los males es el amor al dinero, el cual codiciando algunos, ''se extraviaron de la fe'', y fueron traspasados de muchos dolores. |
|6.11|Mas tú, oh hombre de Dios, huye de estas cosas, y sigue la justicia, la piedad, ''la fe'', el amor, la paciencia, la mansedumbre.|
|6.12|Pelea ''la buena batalla de la fe'', echa mano de la vida eterna, a la cual asimismo fuiste llamado, habiendo hecho la buena profesión delante de muchos testigos.|
|6.21|la cual profesando algunos, ''se desviaron de la fe''. La gracia sea contigo. Amén. |
Para Pablo, la fe es mirar hacia atrás, hacia la cruz de Cristo. En cambio, para el autor de Hebreos, la fe es mirar hacia delante con confianza en las promesas de Dios. (Lane)
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|4.2|Los Israelitas no entraron a la promesa porque no combinaron el mensaje con fe.|
|6.1|La fe es una enseñanza básica, y los hebreos deben avanzar a otras enseñanzas también.|
|6.12|Preparación para cap. 11: los hebreos deben ser imitadores de “aquellos que por la fe y la paciencia heredan las promesas.”|
|10.22|Debemos acercarnos a Dios con fe, porque Cristo ha abierto el camino.|
|10.38-39|Cita de Habacuc 2.3-4: el justo (sobre)vivirá por fe, en contraste con el que retrocede, que no sobrevivirá el juicio de Dios.|
|Cap. 11|Versículos 1, 3, 4, 5, 6, 7, 8, 9, 11 13, 17, 20, 21, 22, 23, 24, 27, 28, 29, 30, 31, 33, 39|
|12.1|Jesús el es autor y perfeccionador de nuestra fe|
|13.7|Los destinatarios deben imitar la fe de sus líderes anteriores.|
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|1.6|Los ancianos deben tener hijos creyentes|
|1.13|Tito debe reprender a los creyentes para que sean sanos en su fe, amor y paciencia|
|1.15|Para los incrédulos nada es puro|
|2.2|Los ancianos deben ser sanos en la fe|
...1.4, 3.15 hablan de fe, pero no se tratan de la actividad de creer sino la doctrina en que se cree...
Si Lucas fue el autor del libro de Hechos, hay dos candidatos para la fecha:
''Entre 62-70 DC.''
*Apoyo:
**Hechos termina abruptamente. No menciona que pasó con el juicio de Pablo. ¿Fue ejecutado? ¿Salió de la cárcel? Tiene la apariencia de ser un libro no terminado.
**Hechos no menciona la persecución de Nerón (64) o la destrucción de Jerusalén (70), dos eventos que tienen mucho que ver con los temas de Hechos.
**Hechos parece ignorante de las cartas de Pablo. No las cita.
''Entre 80-95 DC.''
*Apoyo:
**El Evangelio de Lucas usó el Evangelio de Marcos como fuente. Marcos fue escrito c. 65-70 DC. Así que Lucas fue escrito algunos años después de Marcos, y Hechos algunos años después de Lucas.
**Respuesta: Muchos eruditos creen que Marcos fue escrito en los años 50. Eso da tiempo para que Hechos fuera escrito en el año 62 por Lucas.
,,Fuentes: varias,,
Si aceptamos a Pablo como autor, tenemos que ubicar los eventos mencionados en esta carta en la vida de Pablo. Pero los datos de 2 Timoteo (y los de 1 Timoteo y Tito) no caben facilmente dentro de la narrativa que tenemos en el libro de Hechos.
En Hechos, y en las cartas escritas durante su encarcelamiento en Roma (Filipenses, Colosenses y Filemón), vemos los siguientes datos:
*Timoteo y Marcos estaban con él en Roma (Colosenses 1.1, 4.10; Filemón 24).
*No había estado en Asia Menor por más de dos años: había pasado dos años en la cárcel en Cesarea (Hechos 24.27) antes de su viaje por mar, su náufrago, y su llegada a Roma.
*Pablo estaba optimista en cuanto a su liberación de la cárcel (Filipenses 1.24-26).
Según 2 Timoteo, Pablo dice que está ''en la cárcel (1.8), probablemente en Roma'' donde Onesiforo lo visitó (1.16-17), después de dar una defensa legal de su caso (4.16). Pero los detalles son muy diferentes:
*Pablo ya no tiene el mismo optimismo de ser liberado. Cree que está a punto de ser ejecutado (2 Timoteo 4.6).
*Timoteo no está con él, y tampoco Marcos (4.11).
*Pablo parece haber estado en Asia Menor un poco antes de escribir, porque dice que dejó a Erasto en Corinto y Trófimo en Mileto (4.20), y dejó su capote en Troas (4.13).
Estos detalles nos llevan a entender que Pablo fue libertado de su encarcelamiento después de los acontecimientos de Hechos, y que cuando escribió esta carta estaba en la cárcel en Roma //por segunda vez.//
Si sintetizamos los datos de la tradición de la iglesia y los datos de las cartas pastorales, llegamos a la conclusión de que Pablo salió de Roma, hizo un viaje a España y varias visitas en Asia Menor, fue encarcelado nuevamente y fue ejecutado, según Eusebio, en el año 66 o 67 d.c. Si fue así, debemos fechar esta carta ''un año o menos antes de su martirio en 66/67 d.c''.
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La carta a los Hebreos no fue escrita muy temprano, porque según Hebreos 2.3 los destinatarios fueron de la segunda generación de Cristianos. Pero probablemente fue escrita antes de 70 D.C., porque la carta no menciona la destrucción del templo en Jerusalén. Si Hebreos hubiera sido escrita después de la destrucción del templo, seguramente el autor habría mencionado este hecho como una confirmación de su argumento principal, que Jesucristo y su sacrificio en la cruz ha reemplazado el sacerdocio y los sacrificios del templo.
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Evidencia que Hebreos no fue escrito muy tarde:
*Timoteo está vivo, según esta carta (Hebreos 13.23)
*1 Clemente (una carta que fue escrita entre 95 y 96 D.C.) cita y aluda a Hebreos extensamente, limitando la fecha de la carta a los Hebreos al primer siglo.
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Según Carson, Moo y Morris, es difícil imaginar que el autor hubiera escrito las palabras de Hebreos 8.13 y Hebreos 10.1-2 si el templo todavía estuviera funcionando.
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|Hebreos 8.13|Al decir «Nuevo pacto», ha dado por viejo al primero; y lo que se da por viejo y se envejece está próximo a desaparecer.|
|Hebreos 10.1-2|La Ley, teniendo la sombra de los bienes venideros, no la imagen misma de las cosas, nunca puede, por los mismos sacrificios que se ofrecen continuamente cada año, hacer perfectos a los que se acercan. 2 De otra manera cesarían de ofrecerse, pues los que tributan este culto, limpios una vez, no tendrían ya más conciencia de pecado.|
,,Fuente: Carson, Moo y Morris, 399. Texto bíblico: Reina Valera Revisada (1995) Bible Text (Miami: Sociedades Biblicas Unidas, 1998).,,
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¿De dónde fue escrita la carta a los Hebreos? No podemos estar seguros. En Hebreos 13.24 el autor dice "Los de Italia os saludan." Esto quiere decir una de dos cosas: o el autor escribe desde Italia (específicamente de Roma), o el autor escribe a la iglesia en Roma desde otro lugar, y los Italianos que se encuentran viajando o viviendo cerca del autor saludan a los Cristianos de la iglesia en Roma.
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! Fecha de redacción
''Algunos han favorecido'' una fecha en los años 40 o 50, ''y otros han favorecido'' los años 60.
''Algunos factores apoyan una fecha temprana:''
*Omisión de una cristología alta
*Omisión de la misión a los gentiles o el problema de la circuncisión.
*Esperanza en una inminente segunda venida de Cristo (5.8).
*No hay polémica contra el judaísmo. Esto indica que el cristianismo todavía no se había apartado de su estrecha relación con el Judaísmo cuando Jacobo escribió. Además, llamó a sus lectores las 12 tribus.
*No menciona la destrucción de Jerusalén.
*No menciona ninguna herejía o cisma.
Carson, Moo y Morris sugieren una fecha de 48 o 49, antes del Concilio en Hechos 15. Ellos dicen que 2.14-26 tiene más sentido si Santiago nunca ha escuchado de Pablo.
''Otros factores apoyan una fecha más tarde,'' alrededor de los años 60.
*Está dirigida a los de la dispersión (1.1), así que tenemos que dejar tiempo para la extensión del evangelio antes de esta carta.
*La carta no se preocupa en establecer las doctrinas básicas de la fe Cristiana.
*Hay pistas de pereza espiritual y cristianismo nominal entre los lectores de la carta, sugiriendo que ha pasado suficiente tiempo para que estas cosas se desarrollaran.
*La controversia sobre fe, obras y justificación sugiere que Pablo ha escrito Gálatas y que Jacobo está respondiendo o a Pablo o a personas que lo han malinterpretado.
*Hubo pobreza en Palestina en los años 60, y Pablo colectó ofrendas para ayudar a los cristianos pobres en Palestina.
Jacobo fue ejecutado en 62, limitando la fecha de esta carta a ese año.
! Lugar de redacción
Si Santiago el hermano del Señor fue el autor, el libro probablemente fue escrito desde Jerusalén, donde era líder. Apoyo: Pistas del clima y agricultura de Palestina:
*El viento cálido en 1.11
*Lluvias tempranas y tardías (5.7)
*Higueras, olivos y uvas (3.12)
[Otro candidato para el lugar de redacción es Roma. Apoyo: El excelente griego, y el estilo helénico, similitudes con 1 Pedro]
,,Fuente: Sílabo de Dr. Dean Deppe, James. Calvin Theological Seminary, 2004.,,
''Fecha''
Si aceptamos a Pedro como autor, esta carta tuvo que haber sido escrita antes de la muerte de Pedro, que según la tradición ocurrió en la persecución bajo Nerón en 64 d.c. En esta carta Pedro todavía tiene una buena actitud acerca del gobierno, indicando que la carta probablemente fue escrita antes de que comenzó la persecución de Nerón.
''Lugar''
La carta fue escrita desde “Babilonia” según 5.13. Pero, ¿Cómo debemos interpretar la palabra “Babilonia”?
Algunos han propuesto la ciudad de Babilonia de Mesopotamia, la misma Babilonia del Antiguo Testamento. Pero esta ciudad estaba casi desierto en el tiempo de Pedro. Además, no hay mención en la tradición de una iglesia cristiana en Babilonia, y Pedro siempre ha sido asociado con Roma.
Había un puesto militar romano llamado Babilonia en Egipto, pero si Pedro quisiera referirse a este puesto tan desconocido, seguramente lo habría identificado más específicamente para no confundirlo con la Babilonia de Mesopotamia, que era más conocida.
La mayoría lo toman como un código para hablar de Roma, como se hace en el libro de Apocalipsis, y como se hacía en muchos escritos cristianos y judíos de la época. Roma es como Babilonia porque ambas fueron ciudades ricas, idolatras, inmorales y poderosas. La tradición pone Pedro en Roma para su martirio, y esto apoya a Roma como lugar de redacción.
Según la tradición, Pedro murió en la persecución de Nerón, alrededor de 64 d.c. Esta carta tendría que haber sido escrita antes de su muerte. (Los que dicen que 2 Pedro es seudónimo ponen una fecha a mediados del segundo siglo. El Apocalipsis de Pedro usa esta carta, así que no podría haber sido escrito después de 150 d.c.)
Un candidato para el lugar de redacción sería Roma. Según la tradición, Pedro murió en Roma. Además, 1 Pedro 5.13 habla de Babilonia, un nombre que podría ser un código para Roma.
Acerca del supuesto catolicismo naciente: Hay ''tres criterios'' que se han usado para determinar que un documento manifiesta un “catolicismo naciente”:
#''Una disminución de esperanza en la Parusia.'' Se nota que los oponentes de Pedro se burlan de la doctrina de la inminencia de la segunda venida (3.4), y el autor tiene que defender la doctrina (3.9). Puede ser que los destinatarios habían bajado su esperanza. Pero es más que evidente que el autor espera la segunda venida y el juicio final (1.19, 2.12, cap. 3). El autor no pospone la Parousia al futuro. <br><br>Además, sus oponentes caben mejor en el primer siglo que en el segundo. Son escépticos y libertinos que oponen a la escatología para justificar su estilo de vida. No son gnósticos que apelan a revelaciones personales y tienen que ser silenciados por la doctrina ortodoxa.
#''Un aumento en la institucionalización de la iglesia.'' En cuanto a este criterio, no hay evidencia ni a favor ni en contra. 2 Pedro no habla de la estructura o las oficinas de la iglesia.
#''La cristalización de la fe en una forma definida de doctrina.'' Es cierto que 2 Pedro habla de la fe cristiana como “el mandamiento”, “el conocimiento”, y “la verdad que poseen”, términos que enfatizan el contenido doctrinal del evangelio. Pero la mención de estos términos no requiere una fecha en el segundo siglo para explicarse. Además, 2 Pedro no usa fórmulas de credos, y también usa un término ético para hablar de la doctrina: es un “camino”, o sea un estilo de vida.
Así que podemos concluir que la idea de un catolicismo naciente no tiene nada que ver con esta carta.
!Fecha
*El primer manuscrito existente de Juan, p52, tiene una fecha alrededor de 130d.c. Así que las teorias de antaño que Juan fue escrito en el segundo siglo quedan fuera de consideración hoy en día.
*Los eruditos han planteado fechas entre 55 y 95 d.c.
*5.2 podría ser evidencia que Jerusalén y su templo todavía no habían sido destruidos. Además, hubiera sido ventajoso fortalecer el argumento de 2.19-22 mencionando la destrucción del templo, pero Juan no lo hace, dándonos la impresión que el templo todavía existía. Sin embargo, Juan frecuentemente usa el tiempo presente para referirse al pasado. Y debemos tener cuidado en hacer inferencias del silencio de Juan acerca del templo. Puede ser que ya había pasado bastante tiempo desde la destrucción del templo, y ya no era un dato persuasivo para incluir en el Evangelio.
*Más segura es la evidencia en cap. 21. Juan 21.19 implica que Pedro ya se había muerto. Esto limita el libro a una fecha después de 64 o 65 d.c.
*21.23 nos da la impresión que un considerable tiempo había pasado desde la muerte de Pedro, para dejar tiempo para que estos rumores circulen. Esto implica una fecha más tarde que temprano.
*La tradición de la iglesia antigua que Juan fue el último de los cuatro Evangelios que fue escrito, y que fue escrito bajo el reino del emperador Domiciano, que reinó de 81 a 96 d.c.
*La relación de este Evangelio a las cartas de Juan afectan la fecha. Si es cierto lo que dicen muchos eruditos, que las cartas de Juan fueron escritas en parte para combatir una interpretación gnóstica del Evangelio, tenemos que dejar un lapso de tiempo para que esta situación se desarrolle. Entonces el Evangelio no podría ser tan tarde, porque las cartas fueron escritas mientras Juan vivía.
*Algunos comentaristas limitan sus conclusiones, diciendo que fue escrito en la segunda mitad del primer siglo. Esto parece ser la mejor actitud acerca de la fecha de este Evangelio.
!Lugar
*Éfeso tradicionalmente ha sido considerado el lugar donde Juan ministraba cuando escribió este Evangelio. Es una de las ciudades mencionadas en *Apocalipsis, y los padres de la iglesia como Ireneo, Policarpo y Polícrates ubican a Juan en esa ciudad.
*“El cuidado con que el escritor del Evangelio afirma la subordinación del Bautista a Jesús se hace comprensible a la luz de la presencia de discípulos de Juan [el bautista] en Éfeso (Hch. 19.1-3).” (Harrison, 213)
*Otros argumentos, más débiles, apoyan a Alejandría—que Juan fue influenciado por Filón en su concepto del logos, y que influenció a los gnósticos egipcios.
*Algunos también apoyan Antioquia, por los paralelos entre Juan y las epístolas de Ignacio y la versión siriaca de Las Odas de Salomón.
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|1.22|Los sacerdotes y Levitas quieren una respuesta de Juan que ellos pueden llevar a los que los enviaron|
|1.33|El que envió a Juan el bautizador le dio instrucciones acerca del hombre sobre el cual el Espíritu descansaría.|
|4.34|El alimento de Jesús es hacer la voluntad del que le envió, y terminar su obra.|
|5.23|Quien no honra al Hijo no honra al Padre que le envió.|
|5.24|Quien cree en el que envió a Jesús tendrá vida eterna.|
|5.30|Jesús no busca agradarse a si mismo sino al que lo envió.|
|5.37|El Padre que envió a Jesús testifica acerca de él.|
|6.38|Jesús vino del cielo para hacer la voluntad del que le envió.|
|6.39|La voluntad del que envió a Jesús es que Jesús no perdiera a las personas que Dios le dio, y que los levantara en el postrer día.|
|6.44|Nadie puede venir a Jesús a menos que el Padre que envió a Jesús lo atraiga.|
|7.16|La enseñanza de Jesús viene del que lo envió.|
|7.18|Los que trabajan para el honor del que lo envió es una persona verdadera o auténtica.|
|7.28|El que envió a Jesús es verdadero.|
|7.33|Jesús dice que volverá pronto al que lo envió.|
|8.16|Las decisiones de Jesús son correctas porque el está con el Padre que lo envió.|
|8.18|El Padre que envió a Jesús es un testigo a su favor.|
|8.26|El que envió a Jesús es confiable, y Jesús proclama al mundo lo que escuchó de él.|
|8.29|El que envió a Jesús está con él y no lo ha abandonado, porque Jesús hace lo que le agrada.|
,,Fuente: Andreas J. Kostenberger, A Theology of John's Gospel and Letters. (Grand Rapids: Baker, 2009), 134.,,
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|11.3|Por la fe comprendemos que el universo fue hecho por la palabra de Dios|
|11.4|Por la fe Abel ofreció a Dios más excelente sacrificio que Caín|
|11.5|Por la fe Enoc fue traspuesto para no ver muerte|
|11.7|Por la fe Noé...preparó el arca|
|11.8|Por la fe Abraham, siendo llamado, obedeció para salir...|
|11.9|Por la fe habitó como extranjero...|
|11.11|Por la fe también la misma Sara, siendo estéril, recibió fuerza para concebir|
|11.17|Por la fe Abraham, cuando fue probado, ofreció a Isaac|
|11.20|Por la fe bendijo Isaac a Jacob y a Esaú|
|11.21|Por la fe Jacob, al morir, bendijo a cada uno de los hijos de José y adoró|
|11.22|Por la fe José, al morir, mencionó la salida de los hijos de Israel y dio mandamiento acerca de sus huesos.|
|11.23|Por la fe Moisés, cuando nació, fue escondido por sus padres|
|11.24|Por la fe Moisés, hecho ya grande, rehusó llamarse hijo de la hija del faraón,|
|11.27|Por la fe [Moisés] dejó a Egipto|
|11.28|Por la fe celebró la Pascua y la aspersión de la sangre|
|11.29|Por la fe pasaron el Mar Rojo como por tierra seca|
|11.30|Por la fe cayeron los muros de Jericó|
|11.31|Por la fe Rahab la ramera no pereció|
1 Tesalonicenses 3.12-13 da destellos del contenido en 4.1-5.22: santidad en la conducta sexual, el amor mutuo, y la segunda venida de Cristo. La presente sección y la siguiente (5.1-11) presentan el tercer de estos temas.
La función del texto es más paranética que didáctica. Pablo da la información en esta sección no solo para informarles, sino también con el fin de consolar a los Tesalonicenses (v. 18). Los Cristianos fallecidos entre ellos compartirán la gloria del día del Señor.
*[[Mapa básica de las naciones en el Antiguo Testamento (pdf)|http://www.giffmex.org/recursosgiffmexfiles/mapanacionesat.pdf]]
La palabra 'gloria / glorificar' (δόξα, δοξάζω) aparece 16 veces en 1 Pedro.
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|1.7|". . . por las pruebas demostrará que es digna de aprobación, gloria y honor cuando Jesucristo se revele." (NVI)|
|1.8|". . . se alegran con un gozo indescriptible y glorioso . . ." (NVI)|
|1.11|". . . la gloria que vendría después de éstos." (NVI)|
|1.21|". . . Dios, que lo resucitó y glorificó . . ." (NVI)|
|1.24|". . . toda su gloria como la flor del campo;" (NVI)|
|2.12|". . . ellos observen las buenas obras de ustedes y glorifiquen a Dios . . ." (NVI)|
|4.11 (2x)|". . . para que en todo sea Dios glorificado por Jesucristo . . ." (~RV60)<br>"a quien sea la gloria y el poder por los siglos de los siglos. Amén." (NVI)|
|4.13|". . . para que también sea inmensa su alegría cuando se revele la gloria de Cristo." (NVI)|
|4.14 (2x)|". . . él es blasfemado, pero por vosotros es glorificado . . ." (NVI)<br>". . . el glorioso Espíritu de Dios reposa sobre ustedes." (NVI)|
|4.16|". . . no se avergüence, sino glorifique a Dios por ello." (~RV60)|
|5.1|". . . soy también participante de la gloria que será revelada . . ." (NVI)|
|5.4|". . . ustedes recibirán la inmarcesible corona de gloria." (NVI)|
|5.10|"el Dios . . . que los llamó a su gloria eterna en Cristo . . ." (NVI)|
|5.11|"A él sea la gloria y el imperio por los siglos de los siglos. Amén." (~RV60)|
,,Fuente: Geisler,,
Algunas veces en Filipenses se mencionan cosas que glorifican a Dios o personas que se glorían en Jesús:
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|1.11|llenos de frutos de justicia que son por medio de Jesucristo, ''para gloria y alabanza de Dios''. |
|1.26|''para que abunde vuestra gloria de mí'' en Cristo Jesús por mi presencia otra vez entre vosotros. |
|2.11|y toda lengua confiese que Jesucristo es el Señor, ''para gloria de Dios Padre''. |
|3.3|Porque nosotros somos la circuncisión, los que en espíritu servimos a Dios y ''nos gloriamos en Cristo Jesús'', no teniendo confianza en la carne.|
|4.20|''Al Dios y Padre nuestro sea gloria'' por los siglos de los siglos. Amén. |
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|1.4|Pablo bendice a Tito, deseándole gracia, misericordia y paz, de Dios Padre y de Jesucristo|
|2.11-14|La gracia de Dios nos enseña como vivir mientras esperamos la venida de Jesucristo<br>Cristo se dio a si mismo para redemirnos|
|3.4-7|La bondad y amor de Dios se manifestaron.<br>Nos salvó por su misericordia.<br>Dios derramó su Espíritu en nosotros ‘generosamente’.<br>Somos justificados por su gracia.|
|3.15|Pablo bendice a Tito y la iglesia, deseándoles gracia|
…a estas referencias podríamos añadir las referencias a Dios y Jesús como Salvador, y toda referencia a las cosas que Dios hace a favor nuestro, como, p. ej. 1.1-3.
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!¿Dónde encontramos la gran comisión?
En Mateo 28.18-20, Marcos 16.15-16, Lucas 24.46-47, Juan 20.21, y Hechos 1.8
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!¿Qué datos notables encontramos acerca de la Gran Comisión de Mateo 28?
*En el griego, el verbo principal es “Haced discípulos”. Los otros ‘verbos’ en realidad son participios, indicando subordinación. “Yendo, haced discípulos, bautizando y enseñando”
*''La Gran Comisión tiene vocabulario de Génesis 1:''
**Cielo y tierra
**Autoridad = dominio
**Hacer discípulos es similar a la comisión a Adán y Eva de multiplicarse
*''La Gran Comisión contiene paralelos a las primeras tres peticiones del Padrenuestro''
**Santificado sea tu nombre...
***Bautizándolos en el nombre de l Padre, del Hijo y del Espíritu Santo
**Venga tu reino...
***Toda potestad me es dada
**Hágase tu voluntad...
***Enseñándoles que guarden todas las cosas que os he mandado
** ...como en el cielo, así también en la tierra
***Toda potestad me es dada en el cielo y en la tierra
*''La Gran Comisión se conecta con otros temas en el Evangelio de Mateo''
**La presencia de Dios o de Jesús (compara con 1.23, por ejemplo)
**Obedecer ‘toda’ palabra de Dios o de Jesús (compara con 4.4, por ejemplo)
**La autoridad de Jesús (compara con 7.28-29)
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!¿Dónde encontramos el tema de las misiones a los inconveros en el Evangelio de Juan?
*''El Evangelio de Juan dedica mucho espacio al tema de los testimonios acerca de Jesús''
**Jesús testifica acerca de si mismo y acerca de la verdad a través del Evangelio (18.37)
**Jesús no testifica acerca de si mismo sin fundamento. Hay otros testigos que testifican de Jesús:
***Juan el bautizador testifica (1.7, 5.31-35)
***Los milagros que Jesús hace (5.36, 10.25, 10.38, 14.11). También podemos notar que en este Evangelio, los milagros se llaman “señales” para que otros crean
***El Padre testifica (5.37-38, 8.18)
***Las Escrituras dan testimonio (5.39)
***Moisés testifica (5.46)
**El Espíritu Santo testificará a los discípulos (14.26)
**Jesús después envía a sus discípulos tal como el Padre lo había enviado a él (4.35-38, 13.20, 17.18, 20.21-23)
**La unidad y amor de los discípulos es un testimonio al mundo de la victoria de Jesús (13.35, 17.20-23)
**El apostol Juan mismo testifica que es la verdad, para que el mundo crea (19.35, 20.31)
*''En este Evangelio hay referencias al mundo, y a las personas más allá de Israel''
**Salvación para el mundo (no solo para Israel): 3.16-17, 4.42, 6.33, 6.51, 14.31
**Juan 4 nos da un ejemplo de la evangelización de un pueblo samaritano. Es fascinante ver en este capítulo las estrategias evangelísticas que Jesús usa.
**Según 10.16, hay otras ovejas que Jesús tiene que colectar. No son del redil de Israel – es decir, son los Gentiles. Esta idea también se menciona en 11.51-52: “Jesús había de morir por la nación; y no solamente por la nación, sino también para congregar en uno a los hijos de Dios que estaban dispersos.
**12.32: “Y yo, cuando sea levantado de la tierra, a todos atraeré a mí mismo.” (el contexto de este dicho es la llegada de algunos griegos que querían ver a Jesús, v. 20).
*''Juan capítulos 1 al 12 tienen un alto índice de invitaciones evangelísticas''
**1.12: “Mas a todos los que lo recibieron, a quienes creen en su nombre, les dio potestad de ser hechos hijos de Dios. ”
**3.14-18: “así es necesario que el Hijo del hombre sea levantado, para que todo aquel que en él cree no se pierda, sino que tenga vida eterna. »De tal manera amó Dios al mundo, que ha dado a su Hijo unigénito, para que todo aquel que en él cree no se pierda, sino que tenga vida eterna. Dios no envió a su Hijo al mundo para condenar al mundo, sino para que el mundo sea salvo por él. El que en él cree no es condenado; pero el que no cree ya ha sido condenado, porque no ha creído en el nombre del unigénito Hijo de Dios.”
**4.13-14: “Cualquiera que beba de esta agua volverá a tener sed; pero el que beba del agua que yo le daré no tendrá sed jamás, sino que el agua que yo le daré será en él una fuente de agua que salte para vida eterna.”
**5.24: “De cierto, de cierto os digo: El que oye mi palabra y cree al que me envió tiene vida eterna, y no vendrá a condenación, sino que ha pasado de muerte a vida.”
**6.35: “Yo soy el pan de vida. El que a mí viene nunca tendrá hambre, y el que en mí cree no tendrá sed jamás.”
**6.47: “De cierto, de cierto os digo: El que cree en mí tiene vida eterna.”
**6.50-51: “Este es el pan que desciende del cielo para que no muera quien coma de él. Yo soy el pan vivo que descendió del cielo; si alguien come de este pan, vivirá para siempre; y el pan que yo daré es mi carne, la cual yo daré por la vida del mundo.”
**6.54-58: “El que come mi carne y bebe mi sangre tiene vida eterna, y yo lo resucitaré en el día final, porque mi carne es verdadera comida y mi sangre es verdadera bebida. El que come mi carne y bebe mi sangre permanece en mí y yo en él. Así como me envió el Padre viviente y yo vivo por el Padre, también el que me come vivirá por mí. Este es el pan que descendió del cielo; no como vuestros padres, que comieron el maná y murieron; el que come este pan vivirá eternamente.”
**7.37-38: “Si alguien tiene sed, venga a mí y beba. El que cree en mí, como dice la Escritura, de su interior brotarán ríos de agua viva.”
**8.12: “Yo soy la luz del mundo; el que me sigue no andará en tinieblas, sino que tendrá la luz de la vida.”
**8.31-32: “Si vosotros permanecéis en mi palabra, seréis verdaderamente mis discípulos; y conoceréis la verdad y la verdad os hará libres.”
**8.36: “si el Hijo os liberta, seréis verdaderamente libres.”
**8.51: “De cierto, de cierto os digo que el que guarda mi palabra nunca verá muerte.”
**10.9: “Yo soy la puerta: el que por mí entre será salvo; entrará y saldrá, y hallará pastos.”
**12.36: “Entre tanto que tenéis la luz, creed en la luz, para que seáis hijos de luz.”
**12.46: “Yo, la luz, he venido al mundo, para que todo aquel que cree en mí no permanezca en tinieblas.”
**Podemos añadir 20.29: “Porque me has visto, Tomás, creíste; bienaventurados los que no vieron y creyeron.”
*''Juan 1 al 12 también contiene varias exhortaciones y advertencias evangelísticas''
**1.23: “Enderezad el camino del Señor”
**3.7: “Os es necesario nacer de nuevo”
**3.36: “El que cree en el Hijo tiene vida eterna; pero el que se niega a creer en el Hijo no verá la vida, sino que la ira de Dios está sobre él.”
**6.29: “Esta es la obra de Dios, que creáis en aquel que él ha enviado.”
**6.53: “Si no coméis la carne del Hijo del hombre y bebéis su sangre, no tenéis vida en vosotros.”
**8.24: “...si no creéis que yo soy, en vuestros pecados moriréis.”
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|1.12|''Doy gracias'' al que me fortaleció, a Cristo Jesús nuestro Señor, porque me tuvo por fiel, poniéndome en el ministerio,|
|2.1|Exhorto ante todo, a que se hagan rogativas, oraciones, peticiones y ''acciones de gracias'', por todos los hombres;|
|4.3|mandarán abstenerse de alimentos que Dios creó ''para que con acción de gracias participasen'' de ellos los creyentes y los que han conocido la verdad.|
|4.4|Porque todo lo que Dios creó es bueno, y nada es de desecharse, ''si se toma con acción de gracias'';|
La gratitud resulta un tema principal de Colosenses, especialmente en 3.15-17. ¿Por qué Pablo habrá sentido la necesidad de estresar la gratitud tanto en una carta tan corta?
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|1.3|Pablo informa a los Colosenses de sus oraciones y acciones de gracias|
|1.12|Pablo exhorta a los Colosenses que deben sobreabundar con gratitud|
|2.7|Pablo exhorta a los Colosenses a la gratitud|
|3.15|Pablo exhorta nuevamente a los Colosenses a la gratitud|
|3.16|Pablo exhorta a los Colosenses a dejar que la palabra de Cristo permanezca en ellos mientras ellos canten con gratitud en sus corazones|
|3.17|Pablo exhorta a los Colosenses a dar gracias a Dios Padre mientras hacen todas las cosas|
|4.2|Pablo exhorta nuevamente a los Colosenses a la gratitud|
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|1.16|Pablo da gracias por los Efesios|
|5.4|Pablo exhorta a los Efesios a reemplazar sus palabras malas con acción de gracias|
|5.20|Pablo exhorta a los Efesios a siempre dar gracias a Dios por todo|
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|2.2|para que vivamos quieta y reposadamente en toda piedad ''y honestidad''.|
|3.4|que gobierne bien su casa, que tenga a sus hijos en sujeción ''con toda honestidad''|
|3.8|Los diáconos asimismo ''deben ser honestos'', sin doblez, no dados a mucho vino, no codiciosos de ''ganancias deshonestas'';|
|3.11|''Las mujeres asimismo sean honestas'', no calumniadoras, sino sobrias, fieles en todo.|
Humildad y orgullo
9.35
10.15
10.42-44
12.38-40
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!¿Qué cosas “presumidas” afirmó Jesús acerca de si mismo que otros seres humanos no dirían de si mismos?
*''Habló de su relación única e íntima con Dios''
**Afirmó ser enviado por Dios o “desde arriba” (lo dice a través de todo el Evangelio de Juan)
**Dijo que era el hijo de Dios (Mt 17.24-27, Lc. 22.69-70)
**Afirmó que el Padre está en él, y él en el Padre, que él y el Padre se conocen, y que él y el Padre son uno. Afirmó que los que lo veían a él estaban viendo al Padre (Mt. 11.27, Jn. 6.45-46, 10.38, 12.45, 14.9-11), y que él era el único camino para llegar al Padre (Lc 10.22, Jn. 14.6-7)
**Dijo que todo lo que el Padre tiene pertenece a él (Jn 16.15)
**Dijo que Dios lo ama (Jn 5.20) y que lo ha amado desde antes de la creación del mundo (Jn 17.24)
**Afirmó que Dios lo glorificará (Jn. 8.54, 11.4, 12.23, 13.31-32).
**Dijo que los que lo rechazaran, a Dios rechazan (Lc. 10.16, Jn. 15.23), y los que le dieran la bienvenida, a Dios le dan la bienvenida (Mt. 10.40, Lc. 9.48, Jn. 13.20)
**Usó el nombre propio de Dios como si fuera su nombre (Jn. 8.58 y los otros dichos “yo soy” del Evangelio de Juan)
*''Habló de su gran autoridad''
**Dijo que era un rey (Mt. 20.21, 27:11, Mc. 15:2, Jn. 18.36-37).
**Afirmó que Dios le dio autoridad sobre la creación (Mt. 28.18, Lc. 10.22)
**Afirmó tener autoridad sobre los ángeles (Mt. 13.41, 26.53)
**Afirmó tener autoridad sobre el sábado o día de reposo (Mt 12:8, Mc 2:28, Lc. 6:5)
**Afirmó tener autoridad para perdonar los pecados, algo que sus adversarios correctamente dedujeron que solamente era la prerrogativa de Dios (Mt 9:2-6; Mc 2:5-10, Lc 5:20-24, 7.48)
**Afirmó su poder y autoridad para levantarse a si mismo de los muertos (Jn. 2.19, 10.18)
**Afirmó su autoridad para interpretar la ley de Moisés, e hizo un contraste entre su interpretación superior y las interpretaciones de otros (Mt. 5.20, 5.22, 5.26, 6.2, 6.5, 6.16)
**Dio autoridad a sus discípulos de abrir y cerrar las puertas del cielo (Mt. 16.19)
**Dio autoridad a sus discípulos sobre serpientes y sobre la oposición (Lc. 10.19)
**Prometió conferir a sus discípulos un reino (Lc. 22.29-30)
**Dijo que daría o que retendría el reconocimiento de las personas delante del Padre de acuerdo a su reconocimiento de él en esta vida (Mt. 10.32-33, Mc. 8.38, Lc. 9.26, 12.8-9)
*''Habló de su propia grandeza y distinción''
**Afirmó que él era de mayor importancia que el templo de Jerusalén (Mt 12.6), que el rey Salomón (Mt. 12.42, Lc. 11.31), y que el profeta Jonás (Lc. 11.32).
**Afirmó existir antes del tiempo de Abraham (Jn. 8.58)
**Dijo que la ley habla de él, y que él era el cumplimiento de las Escrituras (Mt. 5.17, Lc. 22.37, 24.44, Jn. 5.39-40)
**Dijo que era el Ungido profetizado por Isaías (Lc 4:17-21)
**Dijo que era la luz del mundo (Jn. 8.12, 9.5)
**Dijo que sus palabras sobrevivirían hasta si el universo se destruyera (Mc. 13.31, Lc. 21.33)
**Dijo que toda la humanidad oirá su voz y se resucitará (Jn 5.25-29)
**Dijo que Abraham se regocijó en ver el día de Jesús (Jn 8.56), y que muchos profetas y reyes querían ver el tiempo de él y no podían (Lc 10.23-24)
**Dijo que nadie puede arrebatar a sus seguidores de su mano (Jn 10.28)
**Dijo que su muerte era especial, e instituyó un rito para que sus discípulos la celebraran regularmente (Lc. 22.19-20).
**Dijo que había vencido al mundo (Jn 16.33)
**Habló mucho acerca de la importancia de su propio nombre (p. ej. Jn 15.21)
**Dijo que Natanael lo vería con ángeles ascendiendo y descendiendo sobre él (Jn 1.51)
*''Insistió en su autoridad sobre la humanidad''
**Llamó a las personas a seguirlo (Mt. 4.19, Jn. 12.26), y aceptar su yugo (Mt. 11.28-30)
**Muchas veces dijo que las personas necesitan poner su fe en él. No solamente creer su mensaje. Sino poner su fe en él.
**Dijo que las naciones deben ser bautizadas en el nombre de él (Mt. 28.19)
**Envió a sus discípulos a enseñar a las naciones a obedecer todas sus enseñanzas (Mt 28.20)
**Llamó a sus discípulos a poner su compromiso con él sobre todo otro compromiso, incluso su compromiso con sus propias familias, y que por causa de él se dividirían las familias (Mt. 10.35-38, Lc. 12.49-53, 14.26-27, 14.33)
**Dijo que sus discípulos tenían que obedecer sus mandamientos y amarlo (Jn 14.21)
**Llamó a sus discípulos a estar dispuestos a sufrir persecución en su nombre o por él (Mt. 5.11, Lc. 7.23, 21.12, 21.17).
**Dijo que las personas tenían que “permanecer en él” (Jn. 15.4-7)
*''Dijo que era la fuente de muchas bendiciones sobrenaturales''
**Dijo que los que creen en él experimentarían la resurrección corporal y la vida eterna (Jn. 5.24, 6.40, 6.53-57, 8.51, 11.25-26)
**Ofreció agua viva a sus seguidores (Jn. 4.10, 7.37-38).
**Dijo que su carne era el pan de vida, y los que comen de él (=creen) ya no experimentarían hambre, y vivirían para siempre (Jn. 6.35, 6.51)
**Dijo que vendría sobre las nubes en gran gloria para juzgar y recompensar al mundo (Mt. 16.27-28, 24.30-31, 25.31-32, 26.63-66. Mk. 13.26-27, 14.61-64, Lk. 21.27).
**Dijo que Dios les daría todo lo que pidieran en el nombre de él (Mt. 18.19-20, Jn. 14.13-14, 16.26, Jn 15.16)
**Dijo que daría tronos a sus discípulos y les daría cien veces más de lo que pierden por causa de él (Mt 19.28-29, Mc. 10.29-30)
**Dijo que iba para preparar un lugar para sus discípulos en la casa de su Padre (Jn 14.2-3)
**Dijo que dejaba su paz a sus discípulos (Jn 14.27)
**Dijo que era el Buen Pastor que da su vida por sus ovejas para salvarlos y darles vida abundante (Jn 10.7-15)
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!¿Por qué es importante notar estas enseñanzas “presumidas” de Jesús acerca de si mismo?
Porque muchos dicen que Jesús solo era un buen maestro ético y religioso entre muchos, y que nuestra responsabilidad es de apreciar y poner su mensaje ético. Pero con las enseñanzas de arriba vemos que si vamos a tomar a Jesús en serio, tenemos que aceptar lo que dice acerca de si mismo – su identidad y su autoridad. Jesús presume ser el canal de acceso a Dios, la fuente de bendiciones eternas, y la máxima autoridad sobre la raza humana.
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!¿Qué significa el título “Cristo” o “Mesías”?
*'Cristo' es la palabra griega que traduce la palabra hebrea masiach. Ambas palabras significan “ungido” (es decir, con aceite).
*Este término viene de la práctica de ungir a las personas que habían sido comisionadas para ciertas responsabilidades:
**Reyes (1 S. 9:15–16; 10:1, 24.6, 2 S. 1.14, etc)
**Sacerdotes (Ex 28:41, 1 Cr. 29.22)
*Algunos libros del AT esperaban un gran héroe que vendría en el futuro (Sal. 2.2, 1 S. 2.10, 2 S. 7.12, Is. 9, 11, etc). Usaban diferentes nombres para este héroe, como el Siervo de Jehová o la vara del tronco de Isaí.
*En base a estas profecías del AT, con el pasar de los siglos se desarrolló en el Judaísmo una fuerte expectativa escatológica: la aparición de un libertador, quien echaría fuera los Gentiles y los pecadores, y establecería a Israel nuevamente como nación poderosa.
**Algunas tradiciones Judías lo presentaban como un rey davídico (véase Salmos de Salomón 17:32; 18:7);
**Otros lo presentaban como una figura exaltada y celestial (1 Enoc);
**Y otros imaginaban a dos personajes mesiánicos, un rey y un sacerdote (los rollos de Qmran).
*En el tiempo de Jesús, muchos Judíos esperaban con ansiedad a un Mesías para solucionar sus problemas. Vemos, especialmente en Juan, muchos de los rumores e ideas que ellos tenían en cuanto a. Mesías. Varias hombres se habían proclamado como Mesías, y fueron ejecutados por los romanos.
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!¿Decía Jesús que él mismo era el Mesías?
*Es muy evidente que los cuatro Evangelistas consideraban a Jesús como el Mesías:
**Mc 1.1: “Principio del evangelio de Jesucristo, Hijo de Dios.”
**Mt 1.1: “Libro de la genealogía de Jesucristo, hijo de David, hijo de Abraham.”
**Lc 2.10-11: los ángeles anuncian, “…os ha nacido hoy, en la ciudad de David, un Salvador, que es Cristo el Señor….”
**Jn 20.31: “Pero estas se han escrito para que creáis que Jesús es el Cristo, el Hijo de Dios….”
*Pero algunos eruditos dicen que Jesús mismo rechazaba el uso de este título para referirse a sí mismo. Su evidencia viene de Marcos. En Marcos, cuando Pedro exclama que Jesús es el Mesías, Jesús ordena a sus discípulos a que guarden silencio (8.27-30), y en seguida amonesta a Pedro y lo llama Satanás. Los eruditos hablan del Secreto Mesiánico en Marcos.
*Sin embargo, Jesús afirma que es el Mesías en Marcos 14.61-62.
*Es mejor entender que Jesús se entendía como Mesías, pero que no quiso expresarlo públicamente:
*Jesús no quería dar una impresión falsa, de que él iba a ser el mismo tipo de Mesías que los Judíos esperaban: un libertador político y militar, un libertador a favor de Israel y en contra de los Gentiles. La intención de Jesús era de ser otro tipo de libertador – liberando tanto a Gentiles como a Judíos de sus pecados, y que lo haría no por la fuerza militar sino por su propio sufrimiento.
*Anunciar públicamente que Jesús era el ‘Cristo’ habría tenido implicaciones políticas que traería la atención y la oposición del imperio romano. Muchos se habían anunciado como Mesías, y fueron asesinados. Jesús a lo mejor quiso asegurar de que su muerte no llegara antes de tiempo por un malentendido.
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!¿Qué otros datos sabemos acerca del título ‘Cristo’?
*El término aparece 531 veces en el NT en griego, 383 veces en las cartas de Pablo.
*Pablo muchas veces lo usa como nombre, no como título. Es el título favorito de Pablo para Jesús.
*Marcos y 1 Pedro en particular conectan el término Mesías con los sufrimientos de Jesús y de sus seguidores. La gran mayoría de instancias de ‘Cristo’ en Marcos ocurre en los últimos capítulos, los que hablan de la pasión de Jesús. (Mateo y Lucas, que usaron el Evangelio de Marcos como fuente, tienen esta tendencia también).
*Mateo y Lucas conectan el Cristo con Israel y el Antiguo Testamento.
*Juan distribuye su uso de ‘Cristo’ a través de su Evangelio, no solo en los últimos capítulos como los Sinópticos.
*Juan casi siempre conecta el término con las expectativas equivocadas de los Judíos acerca del Mesías (7.25-44, v. t. 4.25 y 12.34).
*Dos veces Juan conecta el término griego con el término en arameo (1.41 y 4.25)
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!¿Por qué el título “El Hijo del hombre” es notable?
*Es el título favorito de Jesús para referirse a si mismo. En los Evangelios encontramos este título en los labios de Jesús más de 65 veces.
*Es el único titulo que Jesús usó libremente para hablar de si mismo.
*A veces Jesús lo usó tanto que la frase llegó a ser su manera de decir “Yo.”
*Sólo Jesús usó este título. En el NT sólo aparece en la boca de otras personas tres veces:
**En Juan 12.34, pero las personas están citando las palabras de Jesús
**En Hechos 7.56 Esteban ve al Hijo del hombre en una visión mientras muere
**En Apocalipsis hay dos menciones de la frase “Hijo del hombre”, pero ambas son alusiones a Daniel 7
*Por alguna razón, la iglesia primitiva no adoptó el título “El Hijo del hombre” en su liturgia ni en su literatura
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!¿De dónde viene la frase “El Hijo del hombre”?
*Algunos piensan que significa nada más que “ser humano”. En Ezequiel la frase aparece 93 veces para referirse al profeta como hijo de Adán o ser humano.
*Sin embargo, la fuente que mejor explica el uso de la frase en las enseñanzas de Jesús es Daniel 7.13-14.
**Daniel 7 tiene paralelos con Génesis 1:
***El viento sopla sobre el agua
***Primero aparecen bestias
***Luego aparece uno como el hijo del hombre
***El hombre es dado dominio sobre el mundo
*A pesar de los himnos y los teólogos (como Berkhof) que piensan que la frase “hijo de hombre” se refiere al lado humano de Jesús, Daniel 7.13-14 presenta al Hijo del hombre como una figura celestial:
**Viene sobre las nubes del cielo
**Se acerca a la presencia del Anciano de Días
**Recibe un reino eterno sobre todo ser humano
*Es interesante que las dos frases más comunes en las enseñanzas de Jesús (“el Hijo del hombre”, “el reino [de Dios]”) se encuentran en Daniel 7.
*Además, debemos notar que en Daniel 7 hay un enlace entre el Hijo del hombre y los santos. En 7.18, 22, 27 son los santos que reciben el reino eterno. Esto no es contradicción: en Daniel los reyes representan a sus naciones, y a veces es difícil distinguir entre la nación y su líder (p. ej. la alternación confusa entre las cuatro bestias y sus cuernos). Hay un enlace íntimo entre el Hijo del hombre y los santos en Daniel 7 (para usar las palabras de los reformadores, una “unión mística”)
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!¿Cómo se usa la frase “El Hijo del hombre” en los Evangelios?
*Hay tres grupos de textos en los Evangelios Sinópticos acerca del Hijo del hombre:
**El Hijo del hombre tiene autoridad:
***para perdonar
***sobre el día de reposo
**El Hijo del hombre vendrá con gloria sobre las nubes
**El Hijo del hombre será maltratado, sufrirá, morirá, y se resucitará
*Los primeros dos grupos de textos (su autoridad, su venida sobre las nubes) tienen raíces en la descripción de Daniel 7.13-14. El último (su sufrimiento y muerte) no tiene paralelo en Daniel. Es probable que Jesús conectó el Hijo del hombre en Daniel 7 con el siervo de Isaías.
*En Juan es aun más claro que el Hijo del hombre es una figura sobrenatural:
**Los ángeles ascienden y descienden sobre el Hijo del hombre (1.51)
**Descendió del cielo (3.13)
**Será levantado (3.14, 6.62, 12.34) y glorificado (12.23, 13.31)
**Juzga (5.27)
**Se come su carne y sangre (6.53)
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!¿De dónde viene la frase “El Hijo de Dios”?
*En el Antiguo Testamento, vemos tres referencias a los “hijos de Dios”:
**Los ángeles son llamados “hijos de Dios” (Gn 6.2-4, Dt 32.8, Job 1.6, 2.1, 38.7, Sal 29.1, 82.6, 89.6)
**Israel es llamado el “hijo de Dios” (Ex 4.22, Jer 31.9, 31.20, Os 11.1), y Dios es su Padre (Dt 32.6, Jer 3.4) y Madre (Dt 32.18).
**Los reyes davídicos son llamados “hijos de Dios” porque representan a Israel (2 S 7.14-15, 1 Cr 17.13-14, 22.10, 28.6-7, Sal 2, Sal 89)
**Por extensión, los Judíos en el tiempo de Jesús esperaban el Mesías, un rey davídico, y en la literatura judía el Mesías es llamado “hijo de Dios.”
**Podemos decir que para el Judaísmo, la frase “hijo de Dios” no implicaba la divinidad, sino su autoridad como Mesías.
*El emperador romano era llamado un hijo de Dios después de su muerte. Así que hay un poco de polémica política en el título “hijo de Dios” en el NT. Los Cristianos insisten que Jesús, no el emperador, es el verdadero Hijo de Dios.
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!¿Qué significa que Jesús es el Hijo de Dios en los Evangelios Sinópticos?
*En algunos casos, la frase “hijo de Dios” simplemente significa que Jesús es el Mesías:
**Cuando los discípulos y otros confiesan que Jesús es el Mesías, el Hijo de Dios: Mt 14.33, 16.16, Mc 15.39, Lc 1.32.
**Cuando la multitud pide que Jesús baje de la cruz para mostrar que es el Hijo de Dios (Mt 27.40, 43).
**V.t. Juan 1.49, 11.27, 19.7 para usos similares en Juan.
*Mateo 2.15 dice que Jesús es el que cumple Oseas 11.1. Jesús es el Hijo de Dios porque representa a Israel, el hijo de Dios del AT.
*En muchos casos el título “Hijo de Dios” implica mucho más: que Jesús tiene una relación especial con Dios que los demás seres humanos no disfrutamos:
**Marcos empieza su Evangelio diciendo que Jesús es el Hijo de Dios (Mc 1.1)
**Jesús es concebido por el Espíritu Santo (Lc 1.35)
**Una voz del cielo lo proclama el Hijo amado en su bautismo (Mt 3.17, Mc 1.11, Lc 3.22)
**La voz del cielo reaparece y lo proclama su Hijo amado en su transfiguración (Mt 17.5, Mc 9.7, Lc 9.35)
**El diablo y los demonios dicen que Jesús es el Hijo de Dios (Mt 4.3, 4.6, 8.29, Mc 3.11, 5.7, Lc 4.3, 4.9, 4.41, 8.28)
**Jesús demuestra en su argumento en contra de los Fariseos que el Mesías también es el Hijo de Dios (Mc 12.35-37, Mt 22.41-46, Lc 20.41-44)
**Caifás pregunta si es el Hijo de Dios, y cuando Jesús responde en el afirmativo, Caifás lo acusa de blasfemia (Mt 26.63, Lc 22.70)
**Jesús habla de su relación especial con Dios como hijo de Dios Padre en Mateo 11.27: “Todas las cosas me fueron entregadas por mi Padre; y nadie conoce al Hijo, sino el Padre, ni nadie conoce al Padre, sino el Hijo y aquel a quien el Hijo se lo quiera revelar.”
**La fórmula para el bautismo en Mt 28.19 es notable: hay un solo nombre, pero tres personas comparten este nombre, y el Hijo es uno de ellos.
*Y, por último, Jesús entiende su calidad de hijo como una de obediencia y sumisión a su Padre hasta la muerte:
**En la tentación de Jesús (Mt 4, Lc 4) el diablo le dice, “Si eres el hijo” y le ofrece un reino sin la necesidad de sufrir. Pero Jesús elige rechazar las ofertas del diablo.
**En el huerto de Getsemaní, Jesús usa el término Abba Padre para rogar a Dios, pero al final acepta la voluntad de su Padre – es decir, Jesús acepta de su Padre la copa del sufrimiento (Mc 12.36 y paralelos)
*Podemos concluir que en los Evangelios Sinópticos, el título “Hijo de Dios” significa que Jesús es el Mesías, el Rey davídico que salvará a Israel. Pero en los Sinópticos el título también significa que Jesús tiene una relación especial e íntima con Dios, que Jesús no es cualquier ser humano. Y parte de esta relación especial es la aceptación del sufrimiento en obediencia a su Padre.
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!¿Qué significa que Jesús es el Hijo de Dios en el Evangelio de Juan?
*El Evangelio de Juan presenta una extensa teología de Jesús como el Hijo de Dios, enviado de su Padre en una misión. El Hijo tiene gloria, y es de ser adorado:
**Muchas veces Jesús dice que Jesús es “mi” Padre (Jn 5.17, 8.19, 8.38, 8.49, 8.54, 10.18, 10.29, 10.37, 14.7, 14.20, 14.21, 14.23, 15.1, 15.8, 15.15, 15.23-24, 20.17)
**El Hijo hace las obras que su Padre hace (Jn 5.17, 5.19, 5.36, 10.37), hace su voluntad (Jn 4.34)
**Los seres humanos solo se pueden acercar a Dios por medio del Hijo (Jn 14.6)
**Los adversarios de Jesús deducen correctamente que Jesús se hace igual a Dios, y quieren apedrearlo por blasfemia (Jn 5.18)
**Jesús está “en” el Padre, y el Padre “en” él (Jn 10.38, 14.10, 14.20, 16.15, 17.21)
**Jesús y su Padre tienen un conocimiento íntimo entre sí (Jn 10.15)
**Jesús revela al Padre (Jn 17.6, 17.26). Los que ven a Jesús han visto al Padre (Jn 14.7-9, 16.3)
**El Hijo glorifica al Padre (17.1) y le da honra (8.49)
**El Hijo es fuente de la vida (Jn 5.25-26)
**Los seres humanos deben honrar al Hijo como honran al Padre (Jn 5.23)
**Los que odian al Hijo odian al Padre (Jn 15.23-24)
**Jesús y su Padre son uno (Jn 10.30)
**El Padre ama a su Hijo y le ha dado todo a él (3.35, 5.20, 10.17, 13.3, 15.9, 16.15)
**El Padre le ha dado las ovejas al Hijo, y el Hijo los cuida (10.29)
**El Padre testifica acerca del Hijo (Jn 3.33-34, 5.32, 5.34, 5.36-37, 6.27, 8.18)
**El Padre aprueba a su Hijo (Jn 6.27) y glorifica al Hijo (Jn 8.54, 11.4, 17.1, 17.5, 17.22). La gloria del Hijo es desde la eternidad (Jn 17.5) hasta la eternidad (Jn 17.24), v.t. 1.14, 12.41.
**El Espíritu también glorifica al Hijo (Jn 16.14)
**El Hijo depende del Padre, y el Padre es mayor que Jesús (Jn 5.19, 5.30, 7.16, 10.29, 14.28, 14.31, 15.15)
**Jesús recibe su mensaje acerca de la verdad de parte del Padre (Jn 8.28, 15.15)
**El propósito del Evangelio de Juan es convencer a los lectores que Jesús es el Hijo de Dios (Jn 20.31)
*Podemos concluir que para Juan, la frase “el Hijo de Dios” significa que Jesús es divino, que comparte la gloria y la autoridad de Dios, pero a la vez es subordinado al Padre y se somete a su voluntad como un hijo obediente.
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!¿Qué pistas vemos en los Evangelios de que Jesús es un nuevo Israel?
*Jesús recapitula en su vida la historia de Israel:
**Mateo 1.1 dice literalmente “el libro del génesis de Jesucristo”. El Evangelio empieza con Génesis.
**Jesús tiene un mini-éxodo en Egipto, y Mateo aplica las palabras de Oseas 11.1 a Jesús
**Dios declara que Jesús es su hijo, tal como hizo con Israel en el éxodo (Ex 4.22-23)
**Jesús pasa por las aguas del bautismo para identificarse con Israel, tal como Israel pasó por las aguas del Mar Rojo
**Tanto Jesús como Israel fueron probados /tentados en el desierto por un período de 40, pero donde Israel fracasó, Jesús resistió y ganó
**Jesús da una nueva ley desde el Monte, como la ley de Moisés
**Es profeta, se anuncia como rey de un reino que viene, y como sacerdote ofrece un sacrificio por los pecados
**Jesús se anuncia como un nuevo templo, un nuevo maná, mayor que Jonás, mayor que Salomón, e instituye una nueva pascua (su Santa Cena).
**Jesús asigna doce discípulos, para reinar sobre las doce tribus
**Según Isaías (44.1), Israel era el Siervo de Jehová, la figura misteriosa de las canciones del siervo en Isaías 40-55, pero los Evangelios aplican este título a Jesús. Jesús es el Siervo que sufre por los pecados de otros. Jesús toma el lugar de Israel.
**Su crucifixión es similar al exilio de Israel, pero regresa en su resurrección como una nueva restauración
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!¿Qué dicen los Evangelistas mismos acerca de la identidad de Jesús?
*Marcos empieza su Evangelio diciendo que Jesús es el Mesías, el Hijo de Dios
*Mateo empieza su Evangelio diciendo que Jesús es el Mesías (1.1, 1.18)
*Varias veces Lucas dice que Jesús es el Señor (10.1, 10.41, 11.39, 12.42, 13.15, 18.6, 19.8, 22.61, 24.3) y el Mesías (2.26, 4.41)
*Lucas dice que Jesús estaba lleno del Espíritu (4.1, 4.14, 10.21) y del poder del Señor (5.17)
*Lucas reporta acerca del crecimiento del joven Jesús en 2.40 y 2.52 – su sabiduría, fortaleza, la gracia de Dios sobre él.
*Juan es el que expresa más abiertamente sus propias creencias acerca de Jesús:
**El prólogo dice que Jesús es el Verbo, Dios mismo encarnado, el Creador, vida y luz, glorioso, lleno de gracia y verdad (1.1-18)
**Parece que 3.16-21 y 3.31-36 son las palabras de Juan el autor, no las palabras de Jesús y Juan el bautizador. En estos pasajes Juan dice que Jesús es el Hijo de Dios, fuente de vida eterna, la salvación del mundo, la luz del mundo, el que viene del cielo, enviado por Dios, fuente de vida eterna, hablando las palabras de Dios. Dios lo ama y le ha dado todo.
**Jesús es el Señor (4.3, 6.23, 21.12)
**Jesús tiene gloria e iba a ser glorificado (2.11, 7.39, 12.41)
**Juan repite que Jesús es Dios en 5.18
**Juan termina su Evangelio mencionando que es imposible escribir de todo lo que Jesús hizo (21.25)
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!!Introducción
Antes de estudiar el texto, el predicador necesita identificar dónde se empieza y dónde se termina el texto bíblico que va a estudiar. Algunos textos son fáciles de identificar, por ejemplo, una narrativa de un milagro de Jesús, o un discurso de Pedro en Hechos. Pero otros textos son más dificiles de identificar.
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!!Tres formas de identificar el inicio y la conclusión de tu texto:
*Buscar indicaciones del inicio del texto - ¿es claro dónde se termina el texto anterior y dónde se inicia este texto?
*Buscar indicaciones de la conclusión del texto - ¿es claro dónde se termina este texto y dónde se inicia el siguiente texto?
*Buscar indicaciones de la coherencia del texto - ¿este texto tiene un tema o un estilo literario que une el texto y lo distingue de los textos anteriores y siguientes?
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!!Indicaciones del inicio de un nuevo texto
*Donde la conclusión del texto anterior es clara
*Donde hay un cambio de tema (p. ejemplo, el tema cambio del dinero a la segunda venida. Muchas veces se anuncia con una fórmula como “Y ahora acerca de...” o “No quiero que ignoréis...”)
*Donde hay un cambio de género (p. ej., de exposición a exhortación, o de narrativa a discurso)
*Donde hay cambio de oidores (p. ej., Jesús estaba hablando a la multitud, pero ahora habla con sus discípulos)
*Donde hay un cambio de lugar (p. ej., antes estuvieron en Listra, ahora están en Derbe)
*Donde hay un cambio de tiempo (p. ej., “el siguiente día”)
*A veces el autor envuelve una sección con un inclusio (p. ej., Hebreos 1.5 y 1.13)
*Donde hay un cambio gramtical notable (p. ej., cuando el autor ha escrito de largo acerca de “ellos”, y de repente se dirige a los lectores y comienza hablar de “vosotros”)
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!!Indicaciones de la conclusión de un texto
*Donde el inicio del siguiente texto es claro
*Donde hay resolución de un conflicto en una narrativa (la persona se sanó y la multitud reaccionó)
*Donde hay un resumen o frase para concluir (muchas veces es una exhortación)
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!!Indicaciones de la coherencia interna de un texto
*El texto se trata del mismo tema, es el mismo género, con el mismo estilo literario
La frase ‘hacer el bien’ (ἀγαθοποιέω) aparece cuatro veces en 1 Pedro:
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|2.15|“. . . ellos observen las buenas obras de ustedes y glorifiquen a Dios . . .” (NVI)|
|2.20|“. . . si sufren por hacer el bien, eso merece elogio delante de Dios.” (NVI)|
|3.6|“Ustedes son hijas de ella si hacen el bien . . .” (NVI)|
|3.17|“. . . es preferible sufrir por hacer el bien que por hacer el mal.” (NVI)|
,,Fuente: Estudio personal del autor,,
*Está “en él” o “en Dios” (2.4, 5, 6, 15, 27, 28; 3.6, 24; 4.13, 15, 16; 5.20)
*Tiene “comunión” con Dios (1.3, 1.6, 1.7), y lo conoce (4.8). Conoce al Padre, el que es desde el principio (2.13). Conoce al que es verdadero (¿Dios? ¿Jesús?) (5.20).
*Son hijos de Dios, “nacidos” de Dios (2.29, 3.1, 3.2, 3.9, 4.7, 5.1, 5.2, 5.4, 5.18, 5.19). Son “de” Dios (4.4). Como hijos de Dios, son hermanos (varios)
*Han pasado de la muerte a la vida (3.14). Tienen vida eterna (5.13), porque tienen al Hijo (5.12)
*Dios les dio su Espíritu (4.13)
*Tienen una unción del Santo (2.20). Esta unción de “él” permanece en ellos (2.26).
*La semilla de Dios permanece en ellos (3.9).
*Sus pecados han sido perdonados debido al nombre de él (2.12)
*Son justos porque hacen justicia (3.7).
*Conocen la verdad (2.20, 2.21). Pertenecen a la verdad (3.19). No necesitan que otro los enseñe (2.26). Tienen conocimiento de Jesús (5.20).
*Son protegidos por Jesús y el maligno no los puede lastimar (5.18).
*Han vencido al maligno (2.13, 2.14), a los espíritus malignos (4.4), y al mundo (5.4, 5.5)
*No siguen pecando (3.6, 3.9, 5.18)
*Van a la presencia de Dios (3.19). Pueden acercarse a Dios con confianza y pedir según su voluntad, sabiendo que tendrán lo que piden (3.22, 5.14, 5.15)
*Sus corazones necesitan ser tranquilizados, porque los condenan. Si sus corazones no les condenan, ellos tienen confianza ante Dios (3.19, 3.20, 3.21). No tienen temor. El temor tiene que ver con el castigo. El que teme no ha sido perfeccionado por Dios (4.18).
*Tienen esperanza (3.3)
*Si aseguran que el mensaje que escucharon permanece en ellos, ellos permanecerán en el Padre y el Hijo (2.24)
*Si permanecen en él, pueden estar confiados ante Jesús en su venida (2.28)
*Dios vive en ellos y ellos en Dios (4.4, 4.12, 4.13, 4.15, 4.16), si obedecen sus mandamientos (3.24).
*Lucas tiene un alto concepto de la iglesia: La autoridad de los apóstoles y sus delegados, el concilio de cap. 15, y los ancianos que son designados por los apóstoles
*Sin embargo, Lucas no oculta los problemas de la iglesia primitiva (Hch. 5, 6, 15, 15.37ff)
*Los resúmenes del crecimiento de la iglesia (120, 3000, 5000) (1.15, 2.41, 4.4, 4.32, 5.14, 6.2-5)
*Nombres para los Cristianos: el Camino (9.2, 19.9, 19.23, 22.4, 24.14, 24.22), Cristianos (11.26, 26.28), los hermanos (9.30, varios), los discípulos (6.1-2, varios), la iglesia (varios), la secta de los nazarenos (24.5), testigos (1.8, 2.32, 3.15, 5.32, 10.39, 13.31), asamblea (4.32, 5.14, 6.2-5, 14.1, etc)
*La unidad de la iglesia (1.14-15, 2.1, 2.44-47, 4.24, 4.32, 5.12, 8.6, 15.25)
,,Fuentes desconocidas.,,
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|Judas 1|Sus integrantes son los “llamados”|
|Judas 3|Los integrantes también son los “santos”|
|Judas 12|La iglesia celebra “ágapes” (fiestas donde se celebra el amor de Dios), comiendo juntos|
|Judas 20|La iglesia tiene una fe santísima|
|Judas 20|Ora en el Espíritu|
|Judas 22-23|Debe extender el cuidado pastoral a sus miembros|
Considerando las alusiones al AT en Judas, se nota también que el autor implica que la iglesia tiene una continuidad con el pueblo de Israel del AT.
El libro de Santiago afirma las siguientes cosas acerca de la iglesia:
*Los miembros de la iglesia son "hermanos" espirituales
*Los Cristianos son escogidos, herederos del reino (2.5)
*Tiene líderes llamados maestros (3.1) y ancianos (5.14)
*Se reunían todavía en sinagogas judías (2.2)
*La pureza de la iglesia es importante (1.27, 4.4)
1 Pedro nos llama a que sigamos en las pisadas de Jesús. Este tema de seguir a Jesús fue importante en la vida de Pedro, según el Evangelio de Juan (13.36, 21.19, 21.22). No nos sorprende, entonces, que el mismo tema aparece en sus escritos. Lo que sigue es una lista de textos donde Pedro habla de las similitudes entre Cristo y nosotros sus seguidores.
#2.21-23 es el texto principal en 1 Pedro acerca de seguir el ejemplo de Jesucristo. Pedro habla con los esclavos y les exhorta a que soporten sin represalias al sufrimiento que reciben de parte de sus amos crueles. Cristo sufrió por ellos, dándoles ejemplo de alguien que aceptó el maltrato sin maldecir a los que lo maldijeron. 3.9 sigue con el mismo tema, exhortándonos a que bendigamos a los que nos maldigan. Y 4.1 continúa el tema, diciendo que debemos armarnos de la misma actitud que Cristo tuvo, el de aceptar los padecimientos y dejar atrás la vida carnal.<br><br>''Ojo:'' Hay un elemento más en esta comparación que sería fácil pasar por alto: cuando Cristo sufrió, era para salvarnos. Y la implicación es que nuestro sufrimiento como Cristianos se realiza con la intencion de salvar a otros también. Pedro dice que nuestro amor "cubre una multitud de pecados" (4.8). Y justo después de que Pedro dice en 2.24-25 que Cristo llevó nuestros pecados y rescató a las ovejas descarriadas, en 3.1 dice que "asimismo" las mujeres deben sujetarse a sus esposos inconversos con el motivo de "ganar" a sus esposos por su conducta.
#Sufrimos y morimos con Cristo, pero también resucitamos con él y él nos lleva a la vida eterna con Dios. Hay dos textos, ambos difíciles, que hacen otra comparación complicada entre Cristo y sus seguidores: Pedro dice en 3.18 que Cristo murió a la carne y fue vivificado por el Espíritu. Y en 4.6 Pedro dice que los creyentes que fueron perseguidos fueron "juzgados" y rechazados por la humanidad por criterios carnales, pero Dios, por su Espíritu, los juzga por otro criterio y los considera vivos. <br><br>La comparación es esta: tanto Cristo como nosotros decimos "Adios" al mundo "de la carne", el mundo bajo los efectos del pecado, el mundo que va an contra de Dios. Tanto Cristo como nosotros creyentes somos "muertos" a ese mundo, y el mundo nos rechaza, pero tenemos vida en otro plano. Ante los ojos de Dios, tenemos una vida indestructible y eterna. Por el Espíritu de Dios hemos pasado al dominio del Espíritu, al reino de Dios.
#3.18 dice que Cristo murió para "llevarnos a Dios." Era necesario porque éramos como ovejas descarriadas que necesitaban regresar a su Pastor (2.25). La idea es similar a lo que encontramos en Hebreos 2.10, 6.20 y 12.2. Jesús es un pionero, alguien que abre un camino para que otros sigan detrás de él. Es nuestro guía, llevándo a los que lo siguen para que lleguen a Dios. Dios nos llamó a su gloria eterna, y llegamos "en Cristo Jesús" (5.10).
#En 1.20 Pedro dice que Cristo fue escogido antes de la creación del mundo. Y en 1.2 Pedro dice que sus lectores fueron escogidos según la previsión de Dios.
#En 2.4 Cristo es la piedra viva, rechazada por la humanidad pero escogida por Dios y preciosa para él. En el siguiente versículo los lectores de 1 Pedro también son (y somos) piedras vivas. Él es la piedra cabeza del ángulo, la piedra más importante en la fundación de la casa, y nosotros somos las piedras para construir el resto del templo dedicado a Dios. El resto de la carta dice que los lectores también fueron rechazados por la humanidad (igual que Cristo), y son escogidos y preciosos en los ojos de Dios (igual que Cristo).
#En 2.25 y 5.4 Cristo es un Pastor de nuestras almas, el Príncipe de los pastores (NVI "el Pastor supremo"). En 5.2 Pedro exhorta a los ancianos de la iglesia que deben ser pastores del rebaño también.
La inducción es el proceso que argumenta desde casos específicos y llega a conclusiones generales. Por ejemplo,
@@.indent1 He visto un gran número de cisnes.@@
@@.indent1 Cada cisne que he visto en mi vida ha sido blanco.@@
@@.indent1 Así que puedo concluir que todos los cisnes son blancos.@@
Esta forma de argumentación es débil, porque nuestra experiencia es limitada. Solo requiere la existencia de un cisne negro para refutar nuestra lógica. La inducción nunca nos da conocimiento seguro, porque una regla de la lógica es que las premisas particulares no producen una conclusión necesaria.
Algunos eruditos dudan que Hebreos 13 fue una parte original de la carta, por las siguientes razones:
*El capítulo comienza con un cambio agudo en tono y tema
*La forma del capítulo es paranesis (exhortaciones cortas), una forma que no se encuentra en el resto del libro
*En otros lugares el autor es cuidadoso en enlazar nuevas secciones a las secciones anteriores (véase Técnicas de Transición, arriba), pero no lo hace aquí.
Sin embargo, hay mucha evidencia que este capítulo fue escrito por el mismo autor en la misma carta:
*Vocabulario característico de Hebreos
*Citas al Pentateuco y los Salmos
*Elementos de estructura que comparte con caps. 1-12
*Aspectos literarios que usa el autor en caps. 1-12 como quiasmo (13.2, 4, 10, 14, 10-16), paronomasía (13.2, 18, 20, 22), orden atípico de palabras para llamar la atención (13.8, 11, 20), estilo elegante (13.17), ritmo lingüístico (13.3), asonancia (13.4, 5, 9, 13, 14, 16), arreglo aliterativo de líneas (13.5, 19), el uso de sintaxis para énfasis (13.3, 4, 5, 9, 11, 15, 18, 20), el uso de modismos clásicos (13.2, 5, 15, 17).
,,Fuente: Lane,,
Pablo sabe que los inconversos en Tesalónica estaban criticando a Pablo y sus colegas como farsantes. Por esta razón Pablo les recordó a los Cristianos en esta ciudad de la integridad del ministerio que Pablo y sus colegas llevaron a cabo entre los Tesalonicenses. Con esta defensa Pablo da palabras que sirven de ejemplo para todo ministro cristiano.
*Ellos predicaron a pesar de la oposición que recibían (2.2)
*No usaban engaño, y no tenían motivos impuros (2.3)
*No ministraban por motivo de avaricia, ni manipulaban a las personas por medio de la adulación (2.5)
*No buscaban ni la aprobación ni la adulación de los seres humanos, sino la aprobación y el reconocimiento por Dios (2.4, 2.6)
Santiago enfatiza la integridad contrastada con el doble ánimo o inconsistencia.
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|1.6-8|...el que duda es semejante a la onda del mar, que es arrastrada por el viento y echada de una parte a otra. No piense, pues, quien tal haga, que recibirá cosa alguna del Señor, ya que es persona ''de doble ánimo e inconstante'' en todos sus caminos.|
|3.8-12|pero ningún hombre puede domar la lengua, que es un mal que no puede ser refrenado, llena de veneno mortal. Con ella bendecimos al Dios y Padre y con ella maldecimos a los hombres, que están hechos a la semejanza de Dios. ''De una misma boca proceden bendición y maldición.'' Hermanos míos, esto no debe ser así. ¿Acaso alguna fuente echa por una misma abertura agua dulce y amarga? Hermanos míos, ¿puede acaso la higuera producir aceitunas, o la vid higos? Del mismo modo, ninguna fuente puede dar agua salada y dulce.|
|3.17|Pero la sabiduría que es de lo alto es primeramente pura, después pacífica, amable, benigna, llena de misericordia y de buenos frutos, sin incertidumbre ni ''hipocresía''.|
|4.8|Pecadores, limpiad las manos; y vosotros los de ''doble ánimo'', purificad vuestros corazones.|
,,Fuente: Sílabo de Dr. Dean Deppe, Calvin Theological Seminary, Grand Rapids, MI,,
Vemos que las cosas se van intensificando a través del libro de Apocalipsis:
''La intensificación de los fenómenos alrededor del trono'' (similar al Monte Sinaí)
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|4.5|Del trono salían relámpagos, truenos y voces.|
|8.5|...y hubo truenos, voces, relámpagos y un terremoto.|
|11.19|Hubo relámpagos, voces, truenos, un terremoto y granizo grande.|
|16.18-21|Entonces hubo relámpagos, voces, truenos y un gran temblor de tierra, un terremoto tan grande cual no lo hubo jamás desde que los hombres existen sobre la tierra. La gran ciudad se dividió en tres partes y las ciudades de las naciones cayeron. La gran Babilonia vino en memoria delante de Dios, para darle el cáliz del vino del ardor de su ira. Toda isla huyó y los montes ya no fueron hallados. Del cielo cayó sobre los hombres un enorme granizo, como del peso de un talento. Y los hombres blasfemaron contra Dios por la plaga del granizo, porque su plaga fue sumamente grande.|
''La intensificación de las plagas''
*
*
Los elementos de Apocalipsis 20.1-6 según Amilenialismo:
#''La atadura de Satanás'' fue logrado en el ministerio y la muerte de Jesucristo en el primer siglo. Ahora Satanás no puede engañar a las naciones, y la iglesia cumple su Gran Comisión.
#''La primera resurrección'' se refiere o a su regeneración en esta vida o a su llegada al estado intermediario. Ellos “vivieron” (se vivificaron) y reinan con Cristo por “mil años.”
#''El número “mil años”'' es considerado como un número simbólico que cubre todo el tiempo desde de resurrección de Cristo hasta la segunda venida.
#''La segunda resurrección'' ha sido entendido en diferentes maneras:
##La resurrección general de los muertos. (Según esta interpretación, la primera resurrección es espiritual, y la segunda es física)
##Hoekema interpreta v. 5 así, que los inconversos no experimentaron la vida de la primera resurrección durante este tiempo (y nunca lo harán).
##Venema y Shepherd interpretan la segunda resurrección como la resurrección de la creación.
#''La relación entre las dos muertes y las dos resurrecciones'' es así (imagen en línea):
<img src="http://www.giffmex.org/images/ap20rezmuertearrows.GIF">
Hay varias palabras que encontramos por primera vez en la literatura griega aquí en Santiago. Esto nos da la impresión que Jacobo inventó varias palabras griegas traducidas abajo:
*Doble-ánimo (1.8, 4.8)
*Compasivo, 5.11
*Diabólico, 3.15
*Anillos de oro, 2.2
*Religioso, 1.26
,,Fuente: Notas del Dr. Dean Deppe, Calvin Theological Seminary.,,
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|6.16-17|y decían a los montes y a las peñas: «Caed sobre nosotros y escondednos del rostro de aquel que está sentado sobre el trono, y de la ira del Cordero, porque el gran día de su ira ha llegado y ¿quién podrá sostenerse en pie?». |
|11.18|Las naciones se airaron y tu ira ha venido...|
|14.10|él también beberá del vino de la ira de Dios, que ha sido vaciado puro en el cáliz de su ira;|
|14.19|El ángel metió su hoz en la tierra, vendimió la viña de la tierra y echó las uvas en el gran lagar de la ira de Dios.|
|15.1|Vi en el cielo otra señal grande y admirable: siete ángeles con las siete plagas postreras, porque en ellas se consumaba la ira de Dios.|
|15.7|Uno de los cuatro seres vivientes dio a los siete ángeles siete copas de oro llenas de la ira de Dios, quien vive por los siglos de los siglos.|
|16.1|Entonces oí desde el templo una gran voz que decía a los siete ángeles: «Id y derramad sobre la tierra las siete copas de la ira de Dios». |
|16.19|La gran Babilonia vino en memoria delante de Dios, para darle el cáliz del vino del ardor de su ira.|
|19.15|Él pisa el lagar del vino del furor y de la ira del Dios Todopoderoso.|
,,Schreiner, 165,,
La irreprochabilidad y la pureza son conceptos que aparecen en los siguientes textos en Filipenses:
|brownaltrows|k
|1.10|para que aprobéis lo mejor, a fin de que seáis sinceros e ''irreprensibles'' para el día de Cristo,|
|2.15|para que seáis ''irreprensibles'' y sencillos, hijos de Dios ''sin mancha'' en medio de una generación maligna y perversa, en medio de la cual resplandecéis como luminares en el mundo; |
|3.6|en cuanto a celo, perseguidor de la iglesia; en cuanto a la justicia que es en la ley, ''irreprensible''.|
|4.8|Por lo demás, hermanos, todo lo que es verdadero, todo lo honesto, todo lo justo, ''todo lo puro'', todo lo amable, todo lo que es de buen nombre; si hay virtud alguna, si algo digno de alabanza, en esto pensad.|
Ambos conceptos son ideas relacionadas a los sacrificios cúlticos. Los sacrificios de animales tenían que ser puros, sin mancha ni defecto. La irreprochabilidad también tiene que ver con la necesidad de los Filipenses de ser intachables ante cualquier crítica de las personas de afuera que los atacan por su fe en Cristo.
|!1.9|Si confesamos nuestros pecados, él es fiel y justo para perdonar nuestros pecados y limpiarnos de toda maldad.|
|!2.1|Hijitos míos, estas cosas os escribo para que no pequéis. Pero si alguno ha pecado, abogado tenemos para con el Padre, a Jesucristo, el justo.|
|!2.29|Si sabéis que él es justo, sabed también que todo el que hace justicia es nacido de él.|
|!3.7|Hijitos, nadie os engañe; el que hace justicia es justo, como él es justo.|
|!3.10|En esto se manifiestan los hijos de Dios y los hijos del diablo: todo aquel que no hace justicia y que no ama a su hermano, no es de Dios.|
<span class="source">Texto bíblico: Reina Valera Revisada (1995) Bible Text (Miami: Sociedades Biblicas Unidas, 1998)</span>
''La justificación tiene dos sentidos en Romanos:''
1. ''Dios se justifica a si mismo'' en el sentido que demuestra que puede perdonar a los pecadores sin dejar de ser completamente justo. La frase en Rom. 4.5 que Dios justifica a los impíos fue un escándalo para los judíos. La respuesta de Pablo es que Dios es justo porque condena al pecado. Es misericordioso porque la condenación cae en Cristo Jesús.
2. ''Dios justifica a los pecadores'' en el sentido que los proclama justos o inocentes porque están “en Cristo.” Jesús tomó en si la condenación o pena de los pecadores, y los pecadores que mueren con él mueren a la ley que los condenaba. Se resucitan a una nueva vida “en Cristo”, y su inocencia se aplica a todos los que están en él.
“La justificación es un término de la corte, y en su contexto Judío se refiere al juicio mas grande de todos: el que se llevará a cabo en el gran día cuando el verdadero Dios juzga todas las naciones, mas particularmente las naciones que han oprimido a Israel. Dios, por fin, juzgará a favor de su pueblo: juzgará a las naciones paganas y rescatará a su pueblo verdadero.”
@@.indent1 Wright, El Verdadero Pensamiento de Pablo@@
Pablo enseñó que el juicio que los judíos esperaban que cayera sobre los paganos también se aplica a ellos. Toda la humanidad está condenada. Y solo a través de la fe en Cristo podemos anticipar este juicio final y ser justificados ahora, muriendo con Cristo y resucitándonos dentro de la nueva humanidad del nuevo pacto.
*La palabra 'ley' se menciona en 1.25, 4.11-12; Diez veces en 2.8-13.
*Según Santiago, el amor es la esencia de la ley
*Frases descriptivas que Santiago usa: “La ley real”, “la ley perfecta”, “la ley de libertad”
*Varios de los énfasis de Santiago aparecen en Levítico 19: el mandamiento de amor (2.8, Lv. 19.18), juramientos (5.12, Lv. 19.12), la retención injusta de sueldos (5.5, Lv. 19.13), la parcialidad (2.1-7, Lv. 19.15), la calumnia (4.11-12, Lv. 19.16) (Moo, 31)
*Cuando Santiago dice que la ley habita dentro del creyente, posiblemente alude a Jer. 31.31-34.
,,Fuente: Sílabo de Dr. Dean Deppe, Calvin Theological Seminary, Grand Rapids, MI,,
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|greenaltrows|k
|!Pregunta|!Texto(s)|!Propósito|
|Vosotros sois la sal de la tierra; pero si la sal pierde su sabor, ¿con qué será salada?|Mt. 5.13, Mc. 9.50, Lc. 14.34|8|
|Si amáis a los que os aman, ¿qué recompensa tendréis?|Mt. 5.46a, Lc. 6.32|8|
|¿No hacen también lo mismo los publicanos?|Mt. 5.46b|4|
|Y si saludáis a vuestros hermanos solamente, ¿qué hacéis de más?|Mt. 5.47a|8|
|¿No hacen también así los gentiles? |Mt. 5.47b|4|
|¿No es la vida más que el alimento y el cuerpo más que el vestido?|Mt. 6.25|4, 8|
|¿No valéis vosotros mucho más que ellas?|Mt. 6.26|8|
|¿Y quién de vosotros podrá, por mucho que se angustie, añadir a su estatura un codo?|Mt. 6.27|3|
|Y por el vestido, ¿por qué os angustiáis?|Mt. 6.28|8|
|¿no hará mucho más por vosotros, hombres de poca fe?|Mt. 6.30|8|
|¿Por qué miras la paja que está en el ojo de tu hermano y no echas de ver la viga que está en tu propio ojo?|Mt. 7.3, Lc. 6.41|8|
|¿O cómo dirás a tu hermano: “Déjame sacar la paja de tu ojo”, cuando tienes la viga en el tuyo?|Mt. 7.4, Lc. 6.42|8, 10|
|¿Qué hombre hay de vosotros, que si su hijo le pide pan, le dará una piedra?|Mt. 7.9|3|
|¿O si le pide un pescado, le dará una serpiente?|Mt. 7.10, Lc. 11.11|3|
|¿Acaso se recogen uvas de los espinos o higos de los abrojos?|Mt. 7.16|3|
|¿Por qué teméis, hombres de poca fe?|Mt. 8.26, Mc. 4.40a|10|
|¿Por qué teméis, hombres de poca fe?|Mt. 9.4, Mc. 2.8, Lc. 5.22|9, 10|
|¿Qué es más fácil, decir: “Los pecados te son perdonados”, o decir: “Levántate y anda”?|Mt. 9.5, Mc. 2.9, Lc. 5.23|8|
|¿Acaso pueden los que están de boda tener luto entre tanto que el esposo está con ellos?|Mt. 9.15, Mc. 2.19, Lc. 5.34|8|
|¿Creéis que puedo hacer esto?|Mt. 9.28|5|
|¿No se venden dos pajarillos por un cuarto?|Mt. 10.29|4|
|¿Qué salisteis a ver al desierto? ¿Una caña sacudida por el viento? ¿O qué salisteis a ver? ¿A un hombre cubierto de vestiduras delicadas?|Mt. 11.7-8, Lc. 7.24-25|8, 3|
|¿qué salisteis a ver? ¿A un profeta?|Mt. 11.9, Lc. 7.26|3, 8|
|¿a qué compararé esta generación?|Mt. 11.16, Lc. 7.31a|11|
|¿No habéis leído lo que hizo David cuando él y los que con él estaban sintieron hambre; 4cómo entró en la casa de Dios y comió los panes de la proposición, que no les estaba permitido comer ni a él ni a los que con él estaban, sino solamente a los sacerdotes?|Mt. 12.3-4, Mc. 2.25, Lc. 6.3|1, 9, 10|
|¿O no habéis leído en la Ley cómo en sábado los sacerdotes en el Templo profanan el sábado, y son sin culpa?|Mt. 12.5|1, 9, 10|
|¿Qué hombre entre vosotros, si tiene una oveja y esta se le cae en un hoyo, en sábado, no le echa mano y la saca?|Mt. 12.11|4|
|Si Satanás echa fuera a Satanás, contra sí mismo está dividido; ¿cómo, pues, permanecerá su reino? 27Y si yo echo fuera los demonios por Beelzebú, ¿por quién los echan vuestros hijos?|Mt. 12.26-27, Lc. 11.18a, 19a|8, 9|
|¿cómo puede alguno entrar en la casa del hombre fuerte y saquear sus bienes, si primero no lo ata?|Mt. 12.29|3, 8|
|¡Generación de víboras! ¿Cómo podéis hablar lo bueno, siendo malos?|Mt. 12.34|8|
|¿Quién es mi madre y quiénes son mis hermanos?|Mt. 12.48, Mc. 3.33|8|
|¿Habéis entendido todas estas cosas?|Mt. 13.51|6|
|¡Hombre de poca fe! ¿Por qué dudaste?|Mt. 14.31|10|
|¿Por qué también vosotros quebrantáis el mandamiento de Dios por vuestra tradición?|Mt. 15.3|8, 13|
|¿También vosotros estáis faltos de entendimiento? 17¿No entendéis que todo lo que entra en la boca va al vientre, y es echado en la letrina?|Mt. 15.16-17, Mc. 7.18|10, 8|
|¿Cuántos panes tenéis?|Mt. 15.34, Mc. 8.5|1|
|¿Por qué discutís entre vosotros, hombres de poca fe, que no tenéis pan?|Mt. 16.8, Mc. 8.17a|10|
|¿No entendéis aún?|Mt. 16.9a, Mc. 8.17b|10|
|¿Ni os acordáis de los cinco panes entre cinco mil hombres, y cuántas cestas recogisteis?|Mt. 16.9b, Mc. 8.18b-19|1, 10|
|¿Ni de los siete panes entre cuatro mil, y cuántas canastas recogisteis? 11¿Cómo no entendéis que no fue por el pan que os dije que os guardéis de la levadura de los fariseos y de los saduceos?|Mt. 16.10-11, Mc. 8.20-21|1, 10|
|¿Quién dicen los hombres que es el Hijo del hombre?|Mt. 16.13, Mc. 8.27, Lc. 9.18|6|
|¿quién decís que soy yo?|Mt. 16.15, Mc. 8.29, Lc. 9.20|5, 5|
|¿De qué le servirá al hombre ganar todo el mundo, si pierde su alma?|Mt. 16.26a, Mc. 8.36, Lc. 9.25|8|
|¿O qué dará el hombre a cambio de su alma?|Mt. 16.26b, Mc. 8.37|8|
|¿Hasta cuándo he de estar con vosotros? |Mt. 17.17a, Mc. 9.19a|11|
|¿Hasta cuándo os he de soportar?|Mt. 17.17b, Mc. 9.19b, Lc. 9.41|11|
|¿Qué te parece, Simón?|Mt. 17.25a|8|
|Los reyes de la tierra, ¿de quiénes cobran los tributos o los impuestos? ¿De sus hijos o de los extraños?|Mt. 17.25b|4|
|¿Qué os parece?|Mt. 18.12a|8|
|Si un hombre tiene cien ovejas y se descarría una de ellas, ¿no deja las noventa y nueve y va por los montes a buscar la que se ha descarriado?|Mt. 18.12b, Lc. 15.4|4|
|¿No habéis leído que el que los hizo al principio, “hombre y mujer los hizo”, 5y dijo: “Por esto el hombre dejará padre y madre, y se unirá a su mujer, y los dos serán una sola carne”?|Mt. 19.4-5|1, 9, 10|
|¿Por qué me llamas bueno? |Mt. 19.17, Mc. 10.18, Lc. 18.19|8, 10|
|¿Qué quieres?|Mt. 20.21a, Mc. 10.36|6|
|¿Podéis beber del vaso que yo he de beber, y ser bautizados con el bautismo con que yo soy bautizado?|Mt. 20.22, Mc. 10.38|3|
|¿Qué queréis que os haga?|Mt. 20.32, Mc. 10.51, Lc. 18.41|6|
|¿Nunca leísteis: »“De la boca de los niños y de los que aún maman, fundaste la fortaleza”?|Mt. 21.16|1, 9, 10|
|El bautismo de Juan, ¿de dónde era?|Mt. 21.25a|1, 9|
|¿Del cielo o de los hombres?|Mt. 21.25b, Mc. 11.30, Lc. 20.4|1, 9|
|¿qué os parece?|Mt. 21.28|8|
|¿Cuál de los dos hizo la voluntad de su padre?|Mt. 21.31|6, 8|
|¿qué hará a aquellos labradores?|Mt. 21.40, Mc. 12.9, Lc. 20.15|6, 8, 15|
|¿Nunca leísteis en las Escrituras: »“La piedra que desecharon los edificadores ha venido a ser cabeza del ángulo. El Señor ha hecho esto, y es cosa maravillosa a nuestros ojos?”|Mt. 21.42, Mc. 12.10, Lc. 20.17|1, 8, 10|
|¿Por qué me tentáis, hipócritas?|Mt. 22.18, Mc. 12.15b|12|
|¿De quién es esta imagen y la inscripción?|Mt. 22.20, Mc. 12.16, Lc. 20.24|1, 8|
|Pero respecto a la resurrección de los muertos, ¿no habéis leído lo que os fue dicho por Dios, cuando afirmó: 32“Yo soy el Dios de Abraham, el Dios de Isaac y el Dios de Jacob”?|Mt. 22.31-32, Mc. 12.26|1, 8, 9, 10|
|¿Qué pensáis del Cristo? ¿De quién es hijo?|Mt. 22.42|8, 6|
|¿Cómo, pues, David en el Espíritu lo llama Señor, diciendo: »“Dijo el Señor a mi Señor: siéntate a mi derecha, hasta que ponga a tus enemigos por estrado de tus pies”?|Mt. 22.43|8, 9|
|Pues si David lo llama Señor, ¿cómo es su hijo?|Mt. 22.45, Mc. 12.37, Lc. 20.44|8, 9|
|¡Insensatos y ciegos!, porque ¿cuál es mayor, el oro o el Templo que santifica al oro?|Mt. 23.17|8, 9|
|¡Necios y ciegos!, porque ¿cuál es mayor, la ofrenda o el altar que santifica la ofrenda?|Mt. 23.19|8, 9|
|¡Serpientes, generación de víboras!, ¿cómo escaparéis de la condenación del infierno?|Mt. 23.33|8, 13|
|¿Veis todo esto?|Mt. 24.2, Mc. 13.2|14|
|¿Quién es, pues, el siervo fiel y prudente, al cual puso su señor sobre su casa para que les dé el alimento a tiempo?|Mt. 24.45|8, 15|
|¿Por qué molestáis a esta mujer?|Mt. 26.10, Mc. 14.6|10, 12|
|¿Así que no habéis podido velar conmigo una hora?|Mt. 26.40, Mc. 14.37|10|
|¿Siguen durmiendo y descansando? (NVI)|Mt. 26.45, Mc. 14.41, Lc. 22.46|10|
|¿Acaso piensas que no puedo ahora orar a mi Padre, y que él no me daría más de doce legiones de ángeles? 54¿Pero cómo entonces se cumplirían las Escrituras, de que es necesario que así se haga?|Mt. 26.53-54|8|
|¿Cómo contra un ladrón habéis salido con espadas y con palos para prenderme?|Mt. 26.55|3|
|Elí, Elí, ¿lama sabactani?|Mt. 27.46, Mc. 15.34|11|
|¿Es lícito en los sábados hacer bien, o hacer mal; salvar la vida, o quitarla?|Mc. 3.4, Lc. 6.9|8, 9|
|¿Cómo puede Satanás echar fuera a Satanás?|Mc. 3.23|3|
|¿No entendéis esta parábola? ¿Cómo, pues, entenderéis todas las parábolas?|Mc. 4.13|10|
|¿Acaso se trae la luz para ponerla debajo de una vasija o debajo de la cama? ¿No es para ponerla en el candelero?|Mc.4.21|3|
|¿A qué compararemos el reino de Dios? ¿Qué parábola nos servirá para representarlo?|Mc. 4.30|8, 14|
|¿Por qué estáis así amedrentados? ¿Cómo no tenéis fe?|Mc. 4.40b, Lc. 8.25|7, 8|
|¿Cómo te llamas?|Mc. 5.9, Lc. 8.30|1|
|¿Quién ha tocado mis vestidos?|Mc. 5.30, Lc. 8.45|1|
|¿Por qué alborotáis y lloráis?|Mc. 5.39|11|
|¿Cuántos panes tenéis?|Mc. 6.38|1|
|¿Por qué pide señal esta generación? |Mc. 8.12|11|
|¿Qué discutís, porque no tenéis pan? ¿No entendéis ni comprendéis? ¿Aún tenéis endurecido vuestro corazón? 18¿Teniendo ojos no veis, y teniendo oídos no oís? ¿No recordáis?|Mc. 8.17c-18|10, 11, 13|
|Cuando partí los cinco panes entre cinco mil, ¿cuántas cestas llenas de los pedazos recogisteis?|Mc. 8.19|1|
|¿Cómo es que aún no entendéis?|Mc. 8.21|10, 11|
|le preguntó si veía algo|Mc. 8.23|1|
|¿Qué discutís con ellos?|Mc. 9.16|1|
|¿Cuánto tiempo hace que le sucede esto?|Mc. 9.21|1|
|¿Cómo que si puedo? (NVI)|Mc. 9.23|7, 11|
|¿Qué discutíais entre vosotros por el camino?|Mc. 9.33|1, 12|
|¿Qué os mandó Moisés?|Mc. 10.3|1, 8|
|¿No está escrito: “Mi casa será llamada casa de oración para todas las naciones”?|Mc. 11.17|1, 4|
|¿Acaso no andan ustedes equivocados? (NVI)|Mc. 12.24|4|
|¿Cómo dicen los escribas que el Cristo es hijo de David?|Mc. 12.35, Lc. 20.41|8|
|El Maestro dice: ‘¿Dónde está el aposento donde he de comer la Pascua con mis discípulos?’|Mc. 14.14, Lc. 22.11|1|
|Simón, ¿duermes? ¿No has podido velar una hora?|Mc. 14.37a, Lc. 22.46|7, 10|
|¿Por qué me buscábais? ¿No sabíais que en los negocios de mi Padre me es necesario estar?|Lc. 2.49|10, 8|
|¿qué mérito tenéis?|Lc. 6.33|8|
|¿qué mérito tenéis?|Lc. 6.34|8|
|¿Acaso puede un ciego guiar a otro ciego? ¿No caerán ambos en el hoyo?|Lc. 6.39|4|
|¿Por qué me llamáis “Señor, Señor”, y no hacéis lo que yo digo?|Lc. 6.46|9, 10|
|¿A qué, pues, compararé a los hombres de esta generación? ¿A qué son semejantes?|Lc. 7.31b|8|
|No teniendo ellos con qué pagar, perdonó a ambos. Di, pues, ¿cuál de ellos lo amará más?|Lc. 7.42|6, 15|
|¿Ves esta mujer?|Lc. 7.44|4, 8|
|Y tú, Capernaúm, ¿acaso serás levantada hasta el cielo? (NVI)|Lc. 10.15|3, 8|
|¿Qué está escrito en la Ley? ¿Cómo lees?|Lc. 10.26|1, 6|
|¿Quién, pues, de estos tres te parece que fue el prójimo del que cayó en manos de los ladrones?|Lc. 10.36|8, 15|
|¡Necios!, el que hizo lo de fuera, ¿no hizo también lo de dentro?|Lc. 11.40|4|
|¿No se venden cinco pajarillos por dos cuartos?|Lc. 12.6|4|
|Hombre, ¿quién me ha puesto sobre vosotros como juez o partidor?|Lc. 12.14|10|
|¿Y quién de vosotros podrá, con angustiarse, añadir a su estatura un codo?|Lc. 12.25|3|
|Pues si no podéis ni aun lo que es menos, ¿por qué os agnustiáis por lo demás?|Lc. 12.26|8|
|¿Quién es el mayordomo fiel y prudente al cual su señor pondrá sobre su casa para que a tiempo les dé su ración?|Lc. 12.42|8|
|¿Pensáis que he venido para traer paz a la tierra?|Lc. 12.51|3, 8|
|¿y cómo no distinguís este tiempo?|Lc. 12.56|9, 10|
|¿Por qué no juzgáis por vosotros mismos lo que es justo?|Lc. 12.57|10|
|¿Pensáis que estos galileos, porque padecieron tales cosas, eran más pecadores que los demás galileos?|Lc. 13.2|3, 8|
|¿pensáis que eran más culpables que todos los hombres que habitan en Jerusalén?|Lc. 13.4|8, 3|
|¿no desatáis vosotros vuestro buey o vuestro asno del pesebre y lo lleváis a beber en sábado? 16Y a esta hija de Abraham, que Satanás había atado dieciocho años, ¿no se le debía desatar de esta ligadura en sábado?|Lc. 13.15-16|4, 8, 9|
|¿A qué es semejante el reino de Dios, y con qué lo compararé?|Lc. 13.18|8|
|¿A qué compararé el reino de Dios?|Lc. 13.20|14|
|¿Es lícito sanar en sábado?|Lc. 14.3|8, 9|
|¿Quién de vosotros, si su asno o su buey cae en algún pozo, no lo saca inmediatamente, aunque sea sábado?|Lc. 14.5|4, 8, 9|
|¿Quién de vosotros, queriendo edificar una torre, no se sienta primero y calcula los gastos, a ver si tiene lo que necesita para acabarla?|Lc. 14.28|4, 8|
|¿O qué rey, al marchar a la guerra contra otro rey, no se sienta primero y considera si puede hacer frente con diez mil al que viene contra él con veinte mil?|Lc. 14.31|4, 8|
|¿O qué mujer que tiene diez dracmas, si pierde una dracma, no enciende la lámpara, barre la casa y busca con diligencia hasta encontrarla?|Lc. 15.8|4|
|Si en las riquezas injustas no fuisteis fieles, ¿quién os confiará lo verdadero? 12Y si en lo ajeno no fuisteis fieles, ¿quién os dará lo que es vuestro?|Lc. 16.11-12|8, 15, 8, 15|
|¿Quién de vosotros, teniendo un siervo que ara o apacienta ganado, al volver él del campo, luego le dice: “Pasa, siéntate a la mesa”? 8¿No le dice más bien: “Prepárame la cena, cíñete y sírveme hasta que haya comido y bebido. Después de esto, come y bebe tú”? 9¿Acaso da gracias al siervo porque hizo lo que se le había mandado?|Lc. 17.7-9|4|
|¿No son diez los que han quedado limpios? Y los nueve, ¿dónde están? 18¿No hubo quien volviera y diera gloria a Dios sino este extranjero?|Lc. 17.17-18|1, 10, 11|
|¿Y acaso Dios no hará justicia a sus escogidos, que claman a él día y noche? ¿Se tardará en responderles?|Lc. 18.7|4, 8|
|Pero cuando venga el Hijo del hombre, ¿hallará fe en la tierra?|Lc. 18.8|8|
|¿cuál es mayor, el que se sienta a la mesa o el que sirve? ¿No es el que se sienta a la mesa?|Lc. 22.27|8, 4|
|Cuando os envié sin bolsa, alforja ni calzado, ¿os faltó algo?|Lc. 22.35|1|
|Judas, ¿con un beso entregas al Hijo del hombre?|Lc. 22.48|9, 10, 11|
|porque si en el árbol verde hacen estas cosas, ¿en el seco, qué no se hará?|Lc. 23.31|8|
|¿Qué pláticas son estas que tenéis entre vosotros mientras camináis, y por qué estáis tristes?|Lc. 24.17|2|
|¿Qué cosas?|Lc. 24.19|1, 6|
|¿No era necesario que el Cristo padeciera estas cosas y que entrara en su gloria?|Lc. 24.26|1|
|¿Por qué estáis turbados y vienen a vuestro corazón estos pensamientos?|Lc. 24.38|10|
|¿Tenéis aquí algo de comer?|Lc. 24.41|1|
|¿Qué buscáis?|Jn. 1.38|2, 6|
|¿Qué tiene que ver esto con nosotros, mujer?|Jn. 2.4|8, 12|
|Tú, que eres el maestro de Israel, ¿no sabes esto?|Jn. 3.10|10|
|Si os he dicho cosas terrenales y no creéis, ¿cómo creeréis si os digo las celestiales?|Jn. 3.12|8|
|¿No decís vosotros: “Aún faltan cuatro meses para que llegue la siega”?|Jn. 4.35|4|
|¿Quieres ser sano?|Jn. 5.6|6|
|¿Cómo podéis vosotros creer, pues recibís gloria los unos de los otros y no buscáis la gloria que viene del Dios único?|Jn. 5.44|9|
|Pero si no creéis a sus escritos, ¿cómo creeréis a mis palabras?|Jn. 5.47|9|
|¿De dónde compraremos pan para que coman estos?|Jn. 6.5|7|
|¿Esto os escandaliza?|Jn. 6.61|10|
|¿Queréis acaso iros también vosotros?|Jn. 6.67|7|
|¿No os he escogido yo a vosotros los doce, y uno de vosotros es diablo?|Jn. 6.70|1, 4, 11|
|¿No os dio Moisés la Ley?|Jn. 7.19|4|
|¿Por qué intentáis matarme?|Jn. 7.19|9, 12|
|¿os enojáis conmigo porque en sábado sané completamente a un hombre?|Jn. 7.23|8, 9|
|Mujer, ¿dónde están los que te acusaban? ¿Ninguno te condenó?|Jn. 8.10|1, 8|
|¿Por qué no entendéis mi lenguaje?|Jn. 8.43|10|
|¿Quién de vosotros puede acusarme de pecado?|Jn. 8.46a|3|
|Y si digo la verdad, ¿por qué vosotros no me creéis?|Jn. 8.46b|8, 9|
|¿Crees tú en el Hijo de Dios?|Jn. 9.35|5|
|¿por cuál de ellas me apedreáis?|Jn. 10.32|9|
|¿No está escrito en vuestra Ley: “Yo dije, dioses sois”? 35Si llamó dioses a aquellos a quienes vino la palabra de Dios (y la Escritura no puede ser quebrantada), 36¿al que el Padre santificó y envió al mundo, vosotros decís: “Tú blasfemas”, porque dije: “Hijo de Dios soy”?|Jn. 10.34-36|4, 8, 9, 12|
|¿No tiene el día doce horas?|Jn .11.9|4|
|¿Crees esto?|Jn .11.26|5|
|¿Dónde lo pusisteis?|Jn. 11.34|1|
|¿No te he dicho que si crees verás la gloria de Dios?|Jn. 11.40|1|
|¿y qué diré? ¿Padre, sálvame de esta hora?|Jn .12.27|11|
|¿Sabéis lo que os he hecho?|Jn. 13.12|8|
|¿Tu vida darás por mí?|Jn .13.38|3|
|¿Tanto tiempo hace que estoy con vosotros y no me has conocido, Felipe?|Jn. 14.9a|10|
|¿cómo, pues, dices tú: “Muéstranos el Padre”? |Jn. 14.9b|10, 11|
|¿No crees que yo soy en el Padre y el Padre en mí?|Jn. 14.10|5|
|¿Preguntáis entre vosotros acerca de esto que dije: “Todavía un poco y no me veréis, y de nuevo un poco y me veréis”?|Jn .16.19|10|
|¿A quién buscáis?|Jn. 18.4|1|
|¿A quién buscáis?|Jn. 18.7|1|
|La copa que el Padre me ha dado, ¿no la he de beber?|jn. 18.11|4|
|¿Por qué me preguntas a mí? |Jn. 18.21|10|
|¿por qué me golpeas?|Jn. 18.23|9, 13|
|¿Dices tú esto por ti mismo o te lo han dicho otros de mí?|Jn. 18.34|6, 10|
|¿por qué lloras?|Jn. 20.15a|1, 6, 12|
|¿A quién buscas?|Jn. 20.15b|1|
|¿tenéis algo de comer?|Jn. 21.5|2|
|¿me amas más que estos?|Jn. 21.15|7|
|Simón, hijo de Jonás, ¿me amas?|Jn. 21.16|7|
|Simón, hijo de Jonás, ¿me quieres?|Jn. 21.17|7|
|Si quiero que él quede hasta que yo vuelva, ¿qué a ti?|Jn. 21.22|10|
''Libros que se encuentran en las Biblias Católicas, Griegas y Eslavónicas''
*Tobías
*Judit
*Ester (version griega)
*Sabiduría de Salomón
*Eclesiástico (o la Sabiduría de Jesús hijo de Sirac)
*Baruc
*Carta de Jeremías (Baruc 6)
*Oración de Azarías y la Canción de los Tres Judíos (Daniel 3:24-90)
*Susana (Daniel 13)
*Bel y el Dragón (Daniel 14)
*1 Macabeos
*2 Macabeos
''Libros en las Biblias Griegas y Eslavónicas, pero no del canon Católico''
*1 Esdras
*Oración de Manasés
*Salmo 151
*3 Macabeos
''En la Biblia Eslavónica y en el apéndice de la Biblia Vulgata''
*2 Esdras
''En el apéndice a la Biblia Griega''
*4 Macabeos
,,Fuente: The Parallel Apocrypha, ed. John R. Kohlenberger III.,,
*[[Datos no integrados para la literatura del AT]]
La lógica de la carta a los Filipenses es clara:
#Los Cristianos en Filipos tienen que estar firmes contra los adversarios que vienen en camino (1.27-28).
#Para estar firmes, necesitan estar unidos (2.2, 4.2).
#Para estar unidos, cada uno necesita practicar la humildad (2.3-4).
#Para ser humildes, pueden contemplar cuatro ejemplos de humildad y sacrificio:
#*Cristo (2.5-11)
#*Timoteo (2.19-22)
#*Epafrodito (2.25-30)
#*Pablo mismo (3.3-17)
<img src="http://www.giffmex.org/recursosgiffmexfiles/logicaexhfilipenses.gif">
|!3.24|El que guarda sus mandamientos permanece en Dios, y Dios en él. Y en esto sabemos que él permanece en nosotros, por el Espíritu que nos ha dado.|
|!4.4|Hijitos, vosotros sois de Dios y los habéis vencido, porque mayor es el que está en vosotros que el que está en el mundo.|
|!4.12-13|Nadie ha visto jamás a Dios. Si nos amamos unos a otros, Dios permanece en nosotros y su amor se ha perfeccionado en nosotros. En esto conocemos que permanecemos en él y él en nosotros, en que nos ha dado de su Espíritu.|
|!4.15-16|Todo aquel que confiese que Jesús es el Hijo de Dios, Dios permanece en él y él en Dios. 16 Y nosotros hemos conocido y creído el amor que Dios tiene para con nosotros. Dios es amor, y el que permanece en amor permanece en Dios y Dios en él.|
<span class="source">Texto bíblico: Reina Valera Revisada (1995) Bible Text (Miami: Sociedades Biblicas Unidas, 1998)</span>
|!1.7|Pero si andamos en luz, como él está en luz, tenemos comunión unos con otros y la sangre de Jesucristo, su Hijo, nos limpia de todo pecado.|
|!2.2|Él es la propiciación por nuestros pecados, y no solamente por los nuestros, sino también por los de todo el mundo. |
|!3.16|En esto hemos conocido el amor, en que él puso su vida por nosotros; también nosotros debemos poner nuestras vidas por los hermanos.|
|!4.10|En esto consiste el amor: no en que nosotros hayamos amado a Dios, sino en que él nos amó a nosotros y envió a su Hijo en propiciación por nuestros pecados.|
<span class="source">Texto bíblico: Reina Valera Revisada (1995) Bible Text (Miami: Sociedades Biblicas Unidas, 1998)</span>
|!3.14|Nosotros sabemos que hemos pasado de muerte a vida, porque amamos a los hermanos. El que no ama a su hermano permanece en muerte.|
|!5.16-17|Si alguno ve a su hermano cometer pecado que no sea de muerte, pedirá, y Dios le dará vida; esto es para los que cometen pecado que no sea de muerte. Hay pecado de muerte, por el cual yo no digo que se pida. 17 Toda injusticia es pecado, pero hay pecado no de muerte.|
<span class="source">Texto bíblico: Reina Valera Revisada (1995) Bible Text (Miami: Sociedades Biblicas Unidas, 1998)</span>
-----
!¿Qué evidencia encontramos en los Evangelios de la humanidad de Cristo?
*Nació
*Creció tanto física como intelectualmente (Lc 2.52)
*Comía y tuvo hambre
*Bebía y tuvo sed
*Se cansaba y dormía
*Lloraba
*Sintió compasión
*Se sorprendía y maravillaba
*Hubo cosas que no sabía
*Oraba
*Fue tentado
*Sufrió y sangró
*Murió
*Su cadáver fue tratado y sepultado
-----
!¿En qué aspecto no fue Jesús como otros seres humanos?
*No pecó.
**Aprendemos claramente la impecabilidad de Jesús en las epístolas (2 Cor 5.21, Heb. 4.15, 1 Pedro 3.18, 1 Jn. 3.5)
**Sin embargo hay una pista de su impecabilidad en Juan 8.46. Jesús, delante de sus adversarios, preguna, ¿Quién de vosotros puede acusarme de pecado?
-----
Las Biblias Protestantes siguen la numeración de la Biblia en Hebreo, mientras las Biblias Griegas y Católica Romanas siguen la numeración de la Septuaginta, la traducción del Antiguo Testamento a griego. Lo que sigue es una lista de las diferencias de numeración de los Salmos entre las Biblias.
|bluealtrows|k
|!La Biblia Hebrea y las Biblias Protestantes|!La Septuaginta y las Biblias Griegas y Católicas|
|Salmos 1-8|Salmos 1-8|
|Salmos 9-10|Salmo 9 (9 y 10 combinados)|
|Salmos 11-113|Salmos 10-112|
|Salmos 114-115|Salmo 113 (114 y 115 combinados)|
|Salmo 116|Salmos 114-115 (Salmo 116 divido en dos)|
|Salmos 117-146|Salmos 116-147|
|Salmo 147|Salmos 146-147 (Salmo 147 dividido en dos)|
|Salmos 148-150|Salmos 148-150 (algunas tienen un Salmo 151 que no aparece en las Biblias Hebreas y Protestantes)|
,,Fuente: una adaptación de Bullock, 42,,
|!2.3|En esto sabemos que nosotros lo conocemos, si guardamos sus mandamientos.|
|!2.5| Pero el que guarda su palabra, en ese verdaderamente el amor de Dios se ha perfeccionado; por esto sabemos que estamos en él.|
|!3.21-22|Amados, si nuestro corazón no nos reprende, confianza tenemos en Dios; y cualquiera cosa que pidamos la recibiremos de él, porque guardamos sus mandamientos y hacemos las cosas que son agradables delante de él.|
|!3.24|El que guarda sus mandamientos permanece en Dios, y Dios en él.|
|!5.2-3|En esto conocemos que amamos a los hijos de Dios, cuando amamos a Dios y guardamos sus mandamientos, pues este es el amor a Dios: que guardemos sus mandamientos; y sus mandamientos no son gravosos...|
<span class="source">Texto bíblico: Reina Valera Revisada (1995) Bible Text (Miami: Sociedades Biblicas Unidas, 1998)</span>
|brownaltrows|k
|1.6-7, 2.8|Pablo varias veces les exhorta a que sean irreprensibles o irreprochables. Eso implica que algunos inconversos buscan acusarlos de cosas malas para reprenderlos|
|1.9|El anciano necesita retener la doctrina, para poder convencer a los que contradicen esa doctrina|
|1.14|Hay personas que se han apartado de la verdad, y están tratando de engañar a los creyentes con “fábulas judáicas”|
|2.5|La conducta de las mujeres cristianas no debe dar motivo a otros para que blasfemen a la fe cristiana|
|2.7-8|Tito debe ser íntegro en su conducta y su ministerio, con el motivo de avergonzar a sus enemigos porque no tienen nada malo que puedan decir contra los Cristianos|
,,Fuente: estudio personal del autor.,,
*El rechazo de los Judíos hacia Jesús (2.23, 3.13, 4.10, 5.30, 7.52, 10.39, 13.28)
*El rechazo de los Judíos hacia los discípulos (4.1-3, 7.54-8.3, 9.23-25, 13.45, 14.2, 14.19, 17.5, 17.13, 18.12-17, 19.8-9, 21.27-36)
*Dios los rechaza a ellos (3.23, 18.6)
-----
!¿Qué significa “Getsemaní”?
Getsemaní es una transliteración de una palabra aramea que significa “Prensa de olivos”. Se refiere a una arboleda en el Monte de Olivos frente a Jerusalén.
-----
!¿Dónde encontramos el relato de Getsemaní?
*Mt 26:36–46, Mc 14:32–42, y Lc 22:39-46
*Juan no comparte el relato, pero tiene varios elementos similares en su Evangelio:
**Juan ubica a Jesús en un huerto frente a Jerusalén (18.1-2)
**Jesús se refiere a una copa que le fue dada por Dios y que tiene que tomar (18.11)
**Jesús ora antes de su arresto (12.27-29)
-----
!¿Qué temas vemos en el relato de Getsemaní?
*El comienzo de la realización del plan divino
**Su sufrimiento es la voluntad de Dios, y Jesús, aunque ora para no experimentarlo, se somete a la voluntad de Dios
**La copa significa el juicio divino
**La hora es el momento designado por Dios
**Antes en Marcos Jesús dice “el Hijo del hombre será entregado” (8.31, 9.12, 9.31, 10.33-34). Ahora en 14.41 Jesús dice “el Hijo del hombre es entregado”.
*La obediencia y sumisión de Jesús a su Padre
**Es un hijo obediente
**Hace todo lo que exige de sus discípulos para darnos ejemplo
**Lucas lo presenta como una batalla cósmica:
*El uso de peirasmos (tentación, prueba) en 22.40 y 22.46, un término que Lucas usó en 4.13, 8.13 con referencia a una lucha con Satanás
*Jesús recibe ayuda angélica
*Hay otros momentos de conflicto sobrenatural en la pasión de Jesús en Lucas: 22.3, 22.28, 22.31, 22.53
*El fracaso de los tres discípulos que no podían mantenerse despiertos mientras él sufría
**Jesús les había dado instrucciones en su discurso teológico que sus seguidores deben velar y orar. Él pide lo mismo de ellos ahora, pero no lo hacen.
*Jesús instruye a sus discípulos que deben sentarse mientras él vaya más allá podría ser una referencia al relato del sacrificio de Isaac (Gen 22), donde Abraham da las mismas instrucciones a sus siervos. Si es así, la oración de quitar la copa de Jesús si fuera la voluntad de Dios sería una petición de proveer un sustituto como Dios hizo en el caso de Isaac.
*El temor de Jesús que causó síntomas fisiológicas en él.
**Su temor no era temor a la muerte, sino temor de ser abandonado por su Padre
-----
!¿Vemos otras referencias a Getsemani en el NT?
*Hebreos 5.7 parece ser una referencia a las oraciones de Jesús en Getsemaní, pero probablemente no es. Véase [[Los clamores y lágrimas de Jesús en Hebreos 5.7]].
-----
|!3.21-22|Amados, si nuestro corazón no nos reprende, confianza tenemos en Dios; y cualquiera cosa que pidamos la recibiremos de él, porque guardamos sus mandamientos y hacemos las cosas que son agradables delante de él.|
|!5.14-16|Esta es la confianza que tenemos en él, que si pedimos alguna cosa conforme a su voluntad, él nos oye. Y si sabemos que él nos oye en cualquiera cosa que pidamos, sabemos que tenemos las peticiones que le hayamos hecho. Si alguno ve a su hermano cometer pecado que no sea de muerte, pedirá, y Dios le dará vida; esto es para los que cometen pecado que no sea de muerte. Hay pecado de muerte, por el cual yo no digo que se pida.|
<span class="source">Texto bíblico: Reina Valera Revisada (1995) Bible Text (Miami: Sociedades Biblicas Unidas, 1998)</span>
*El verbo προσεύχομαι ocurre 86 veces en el NT, 35 veces en ~Lucas-Hechos
*La iglesia “se dedica” a la oración, 1.14, 2.42, 6.4
*La oración ocurre antes de momentos estratégicos (1.24, 8.15, 9.12, 10.4, 10.9, 10.30, 11.5, 12.5, 13.3)
*“De rodillas” en 7.60, 9.40, 20.36, y 21.5.
-----
!¿Cómo oraban los Judíos en los tiempos de Jesús?
*Oraban parados. Vemos esta costumbre en, p. ej., Mt 6:5; Mk 11:25; Lk 18:11. A veces se postraban.
*Los Judíos oraban dos veces al día, al amancer y al atardecer, las horas del sacrificio. Vemos esta costumbre en Esdras 9:5 y Daniel 9:21. Josefo dijo que la costumbre empezó con Moisés
*Muchos también oraban al mediodía por costumbre (Salmo 55:17; Daniel 6:10, Hechos 10:9)
*Además, oraban antes de las comidas (Deut 8:10, Mk 6:41): “Bendito eres, Señor, quien produce pan de la tierra.”
*La oración más usada después del tiempo del NT pero probablemente en el tiempo de Jesús también, era la de las Dieciocho Bendiciones
*Una bendición llamada el Qaddish posiblemente fue adaptada por Jesús en su formulación del Padrenuestro. La forma más temprana de la bendición va así:
**“Exaltado y santificado sea su gran nombre en el mundo, que él creó según su voluntad. Que él establezca su reino durante tu vida y tus días, y durante la vida de la casa entera de Israel, rápidamente y muy pronto.”
*El templo era llamado “casa de oración” (Isaías 56.7)
*Los rabinos enseñaban oraciones a sus discípulos.
-----
!¿Cúal era la práctica de Jesús en cuanto a la oración?
*''Marcos'' nos presenta tres momentos extraordinarios cuando Jesús enfrentó situaciones o decisiones difíciles y oró:
**Marcos 1:35 (Lucas 4.43)
**Marcos 6:46 (Mateo 14.23)
**14:35–42 (el huerto de Getsemaní) (Mt 26.36—46; Lk 22.39—46)
*''Lucas'' presenta a Jesús como modelo de oración, y nos relata ocho otros momentos de oración en la vida de Jesús
**3.21 (después de su bautismo)
**5.16 (para retirarse de las multitudes)
**6.12-13 (antes de escoger a los doce)
**9.18 (antes de la confesión de Pedro)
**9.28-29 (en su transfiguración – nótese los paralelos con 3.21)
**11.1 (antes de enseñar el Padrenuestro)
**23.34 y 23.46 (en la cruz)
*''Juan'' presenta tres distintas oraciones de Jesús
**Juan 11:41–42 (antes de resucitar a Lázaro, Jesús ora para que otros presentes escuchen su oración)
**Juan 12:27–28 (Jesús en Getsemani parece mucho más valiente y decisivo que en los Sinópticos)
**Juan 17:1–26 (la gran oración del Señor para los discípulos y la iglesia)
-----
!¿Qué significa el Padrenuestro en su contexto en los Evangelios?
*Es el modelo que Jesús enseñó a sus discípulos para su uso continuo. La cuarta petición implica que la intención de Jesús era que la usáramos a diario
*Tenemos la oración en dos formas (Mateo 6.9-13 y Lucas 11.24). La forma de Lucas es más concisa
*La doxología “Porque tuyo es el reino, el poder y la gloria por los siglos. Amén” solo se encuentra en Mateo 6.13, no en Lucas, y el apoyo textual en los manuscritos griegos de Mateo es muy débil. Los mejores y más antiguos manuscritos no la contienen. Además, no es clara la conexión lógica entre el “porque” de la doxología y las peticiones. Es mejor considerarlo una adición posterior al texto bíblico. Seguramente, la iglesia primitiva sintió la necesidad de terminar en una nota positiva en vez de terminar con la palabra “mal”. Sin embargo, la doxologia es una adición muy temprana (por lo menos del segundo siglo), y es muy apropiado para el Cristiano afirmar que el reino, el poder y la gloria pertenecen a Dios. La objeción a la inclusión de esta frase en Mateo 6.13 no es doctrinal sino textual.
*Es una oración muy concisa pero contiene mucha teología
*Es una oración que pone el indivíduo en el contexto del pueblo de Dios: el Padre nuestro, no el Padre mío
*Esta oración pone nuestras vidas y necesidades en el contexto más grande del plan escatológico y universal de Dios. No le pedimos para lo de nosotros hasta que nos hayamos comprometido a lo de él. Esto vemos en la estructura de la oración:
**Hay dos secciones principales:
***Las primeras peticiones tienen pronombres en la segunda persona singular:
****Que tu nombre sea santificado,
****Que tu reino venga,
****Que tu voluntad se haga
***Las otras peticiones tienen pronombres en la primera personal plural
****Danos hoy nuestra pan
****Perdónanos nuestros pecados
****No nos metas a nosotros en tentación
*Las primeras tres peticiones son una teología e impulso para las misiones: el nombre de Dios no es glorificado por la humanidad como debe hacer, y la humanidad no se somete a Dios como rey, y no lo obedece, no cumple su voluntad. El que ora expresa su deseo que estas tres cosas se hagan realidad, pide que Dios lo haga una realidad, pero también por implícito se compromete a trabajar para que se haga una realidad
**Vemos los tres temas del nombre de Dios, la autoridad del reino, y obediencia a Jesús en la Gran Comisión
*Las últimas tres peticiones cubren el presente (el pan de hoy), el pasado (el perdón de ofensas cometidas), y el futuro (la preservación en un ambiente amenazador)
*Una paráfrasis del Padrenuestro:
:“Padre nuestro – que estás en los cielos – <br>
:Que tu nombre sea glorificado, <br>
:Que tu reino se establezca, <br>
:Que tu voluntada se haga, <br>
:Aquí en la tierra - como los son en el cielo. <br>
:Danos hoy el pan que necesitamos para hoy, <br>
:Perdona nuestras ofensas como perdonamos a los que nos ofenden, <br>
:y no nos pongas a prueba, sino libéranos del mal.
-----
!¿Qué significan las peticiones del Padrenuestro?
''Padre nuestro, que estás en los cielos''
*Los seguidores de Jesús tienen una relación especial con Dios. Él es nuestro Padre
*La única oración que tenemos de Jesús donde no llama a Dios “Padre” es Marcos 15:34 / Mt 27:46, (“Mi Dios, mi Dios, ¿por qué me has desamparado?”), pero esta oración es una cita del Salmo)
*Abba – era un término que niños usaban para sus padres, pero el descubrimiento de este hecho resultó en que muchos comenzaron a traducirlo equivocadamente como “Papi”. Tenemos que mantener un equilibrio entre dos ideas: el cariño familiar y el respeto que un hijo debe tener para su padre
*Vemos la palabra Abba en Romanos 8:16–17 y Gálatas 4:6–7
''Santificado sea tu nombre''
*Esta es la primera petición, no una extensión de “Padre nuestro que estás en los cielos”
*Implícito es el compromiso que el que ora honrará el nombre de Dios, y no lo deshonrará por su conducta como Israel había hecho. Por causa del mal testimonio de Israel, las naciones blasfemaban a Dios (Isaías 52.5, Ezequiel 36.17-23)
''Venga tu reino''
*Un enfasis en el futuro. Acuérdese que el reino era el tema central de las enseñanzas de Jesús
*Esta petición demuestra que el reino no había llegado todavía en el ministerio de Jesús. El Rey había llegado, pero su reino empezó en su exaltación
*Compara esta y la siguiente petición con Mateo 6.33
''Hágase tu voluntad''
*Las implicaciones:
**El que ora quiere que la humanidad cumpla la voluntad de Dios, y pide que Dios imponga su voluntad sobre la humanidad
**El que ora también se compromete a cumplir su voluntad, y pide ayuda
''En la tierra como en el cielo''
*Esta parte se aplica a todas las tres peticiones anteriores
*Reconoce la brecha entre lo idea y lo real:
**En la tierra como en el cielo
**En práctica como en la teoría
**En lo concreto como en lo abstracto
**En nosotros tus hijos como en tu Hijo Jesucristo
''Danos hoy el pan que necesitamos para hoy''
*La palabra traducida “diario” no ocurre en la literatura aparte de aquí y otra referencia cristiana. No se sabe la traducción exacta. Hay tres interpretaciones:
**“El pan necesario para subsistir”
**“El pan para el siguiente día, para el futuro”
**“El pan para el día de hoy”
*Esta tercerca traducción es preferible porque Lucas lo reemplaza con la fraze “de cada día” en su Evangelio, y porque Lucas usa el tiempo presente “sigue dándonoslo”
*Otra vez notamos Mateo 6.33 – oremos, pongamos el reino y la justicia primero, y confiemos en Dios por lo que comeremos
''Perdónanos nuestros pecados…''
*Notamos que después de la versión de Mateo, vemos una explicación de esta petición, indicando que era la parte de la oración más en necesidad de ser reforzada
''No nos pongas a prueba…''
*La palabra peirazmos, como vimos en la sección de las tentaciones de Jesús, quiere decir ‘prueba’.
**Algunos nos prueban para tentarnos al mal
**Otros nos prueban para ver si nos mantendremos fieles
**Las dificultades son pruebas, porque nuestra integridad es probada cuando las enfrentamos. Podemos responder de una forma buena o de una forma mala.
*Es similar a la petición de Jesús en Getsemaní: «Padre mío, si es posible, no me hagas beber este trago amargo. Pero no sea lo que yo quiero, sino lo que quieres tú. » (Mateo 26.39)
*Esta petición
**reconoce que Dios tiene el derecho de poner pruebas y adversidades en nuestro camino,
**expresa del deseo de no desobedecer a Dios,
**reconoce de la debilidad de uno,
**y se entrega a la gracia soberana de Dios
Para otras interpretaciones importantes del Padrenuestro, consulta el Catecismo de Heidelberg, preguntas 119-129, y el Catecismo Mayor de Westminster, preguntas 187-196
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!Aparte del Padrenuestro, ¿qué enfatizaba Jesús en sus enseñanzas acerca de la oración?
*Sus discípulos deben orar por los que los persiguen, para que Dios les bendiga, en vez de llamar maldiciones sobre ellos
*Sus discípulos deben ser persistentes en oración (Lc 11:5–13. 18.1-8)
**No implica que la persistencia obliga a Dios a dar una respuesta positiva. No es manipulación.
**Es una perspectiva escatológica: necesitamos ser persistentes en nuestras oraciones para la venida del reino y la justicia de Dios, rogándole a Dios que venga para poner el mundo en orden. Como la viuda, no debemos cesar de pedir la justicia
*Sus oraciones, aunque sean persistentes, no deben ser vanas repeticiones (Mt 6:5–8)
*Sus discípulos deben confiar que Dios quiere darles cosas buenas (Mt 7:7–11)
**Dios sabe lo que necesitamos antes de que le pidamos (Mt 6:8)
**No deben dudar – o sea, no deben ser incrédulos, y tampoco deben orar con una actitud pesimista que desconfía de la bondad de Dios
*Sus discípulos deben tener una actitud de humildad y de arrepentimiento, no una actitud de orgullo
*Sus discípulos no deben orar para ser vistos por los demás, sino que deben de orar en privado, hasta en secreto si es necesario
*Sus discípulos deben estar alertos en oración, esperando la llegada del reino
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|9.29|Y les dijo: - Este género con nada puede salir, sino con oración y ayuno.|
|11.17|Y les enseñaba, diciendo: - ¿No está escrito: “Mi casa será llamada casa de oración para todas las naciones”? Pero vosotros la habéis hecho cueva de ladrones.|
|11.22-26|Respondiendo Jesús, les dijo: - Tened fe en Dios. De cierto os digo que cualquiera que diga a este monte: “Quítate y arrójate en el mar”, y no duda en su corazón, sino que cree que será hecho lo que dice, lo que diga le será hecho. Por tanto, os digo que todo lo que pidáis orando, creed que lo recibiréis, y os vendrá. Y cuando estéis orando, perdonad, si tenéis algo contra alguien, para que también vuestro Padre que está en los cielos os perdone a vosotros vuestras ofensas, porque si vosotros no perdonáis, tampoco vuestro Padre que está en los cielos os perdonará vuestras ofensas.|
|12.40|...que devoran las casas de las viudas y, para disimularlo, hacen largas oraciones.|
|13.18|Orad, pues, para que vuestra huida no sea en invierno|
|14.38|Velad y orad para que no entréis en tentación;|
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|1.2|". . . mediante la obra santificadora del Espíritu . . ." (NVI)|
|1.15 (2x)|"sean ustedes santos en todo lo que hagan . . ." (NVI)<br>". . . como también es santo quien los llamó;" (NVI)|
|1.16 (2x)|". . . está escrito: «Sean santos . . ." (NVI)<br>" . . . porque yo soy santo.»" (NVI)|
|2.5|"De este modo llegan a ser un sacerdocio santo . . ." (NVI)|
|2.9|"Pero ustedes son . . . nación santa . . ." (NVI)|
|3.5|". . . las santas mujeres que esperaban en Dios . . ." (NVI)|
,,Fuente: Geisler,,
La Palabra de Dios es un tema muy importante para Hechos. Lo vemos en por lo menos cuatro áreas:
*El cumplimiento de las Escrituras (13.15, 24.14, 26.22, 28.23)
*La inclusión de muchos sermones cristianos
*La variedad de vocabulario acerca de la palabra y el evangelio (véase abajo)
*Frases como "La palabra del Señor crecía y se multiplicaba" (6.7, 12.24, 13.49, 19.20) y "Valentía para testificar:" 2.29, 4.13, 4.29, 4.31, 9.27-28, 13.46, 14.3, 18.26, 19.8, 26.26, 28.31.
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|1.4|"...por medio de estas cosas nos ha dado preciosas y grandísimas promesas, para que por ellas lleguéis a ser participantes de la naturaleza divina, habiendo huido de la corrupción que hay en el mundo a causa de las pasiones."|
|3.4|"«¿Dónde está la promesa de su advenimiento? Porque desde el día en que los padres durmieron, todas las cosas permanecen así como desde el principio de la creación»."|
|3.9|"El Señor no retarda su promesa, según algunos la tienen por tardanza, sino que es paciente para con nosotros, no queriendo que ninguno perezca, sino que todos procedan al arrepentimiento."|
|3.13|"Pero nosotros esperamos, según sus promesas, cielos nuevos y tierra nueva, en los cuales mora la justicia."|
,,Reina Valera Revisada (1995) Bible Text (Miami: Sociedades Biblicas Unidas, 1998),,
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|1.10|"Por lo cual, hermanos, tanto más ''procurad'' hacer firme vuestra vocación y elección, porque haciendo estas cosas, jamás caeréis."|
|1.15|"También yo ''procuraré'' con diligencia que, después de mi partida, vosotros podáis en todo momento tener memoria de estas cosas."|
|3.14|"Por eso, amados, estando en espera de estas cosas, ''procurad con diligencia'' ser hallados por él sin mancha e irreprochables, en paz."|
,,Reina Valera Revisada (1995) Bible Text (Miami: Sociedades Biblicas Unidas, 1998),,
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!¿Supo Jesús que iba a morir?
*Sí. Jesús predijo su pasión, muerte y resurrección en más de 30 ocasiones, según los Evangelios.
**Las predicciones de la pasión de Jesús empiezan desde los primeros capítulos de los Evangelios (Marcos 2, Juan 2, Lucas 5, Mateo 9)
**La predicción más notable de la muerte de Jesús es la Santa Cena, un rito que
**En Juan, la muerte de Jesús es su “hora”, su exaltación, y es la misión que su Padre le envió para cumplir. En Juan 10.18 Jesús insiste que nadie le quita la vida a él, sino que él mismo pone su vida. La muerte de Jesús no fue un asesinato, sino un hecho que Jesús llevó a cabo.
**Vemos evidencia de esto en los Evangelios:
***Jesús “afirmó su rostro para ir a Jerusalén” (Lc 9.51)
***Pedro intentó disuadir a Jesús en cuanto a su muerte, y Jesús dijo “¡Quítate de delante de mí, Satanás!” (Mt 16.21-23)
***Jesús le dice a sus discípulos en el momento de su arresto que con una oración él podría tener a su disposición doce legiones de ángeles para protegerlo (Mt 26.53)
***Jesús rehusó hablar con Herodes o hacerle un milagro
***Ante Pilato, Jesús rehusó responder a las acusaciones que los líderes religiosos hacían contra él (Mc 15.3-5)
***Pregunta para la reflexión: ¿Deseaba Satanás la muerte de Jesús?
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!Una lista completa de las predicciones de la muerte de Jesús
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|!Mateo|!Marcos|!Lucas|!Juan|
||||2.19-22|
||||¿3.13-15?|
||||7.33-34|
||||8.21|
||||8.28|
||||10.11, 14-15, 17-18|
|9.15|2.20|5.35||
|10.38||||
|12.39-40||||
|16.4||||
|16.21-26|8.31-37|9.22-25||
|17.9, 12|9.9-10, 12|||
|17.22-23|9.31-32|9.43-45||
|||13.32-33||
|||17.22-25||
|20.17-19|10.32-34|18.31-34||
||10.38-39|||
|20.28|10.45|||
|21.37-39|12.6-8|20.13-15||
|26.2||||
|26.11-12|14.7-9||12.7-8|
|26.21-23|14.18-24|22.15||
|26.28-29|14.22-25|22.19-22||
|26.31-32|14.27|||
|26.45|14.41|||
|||22.37||
||||12.23-25|
||||12.32-33|
||||13.21|
||||13.31-33|
||||14.19|
||||15.13-14|
||||17.11|
*Es notable la gran cantidad de predicciones en los Evangelios acerca de la pasión de Jesús
*También es notable que en Marcos y Juan las predicciones comienzan desde casi el comienzo de estos Evangelios
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!¿Cómo supo Jesús que iba a morir de esa manera?
*Los Evangelios dicen que Jesús tuvo revelación divina, porque insiste que su Padre le envió con la misión de morir por los demás. En su transfiguración Moisés y Elías aparecieron para hablar con él acerca de su “partida”.
*Las profecías del AT como Salmo 22 e Isaías 52.13-53.12 podrían haber sido interpretados por Jesús como señales de su muerte, como fueron para la iglesia primitiva
*De todos modos, el ambiente político era tóxico. Los Judíos esperaban a un Mesías para liberarlos de la opresión romana. Los Romanos consideraban a Palestina como una provincia muy rebelde que necesitaba ser controlada con fuerza militar. Aun cuando descontamos la revelación divina, no debe ser sorprendente que Jesús tenía la impresión que iba a morir por causa de su mensaje.
**Jesús mismo dijo que era el colmo de los profetas del AT de morir a manos de los Judíos (Mt 23.29-32)
**Hablar de ser Rey de los Judíos era una ofensa contra César. Varios hombres había sido crucificados porque decían que eran el Mesías
**Juan el Bautista ya había sido ejecutado por Herodes – una buena pista para Jesús del destino que le esperaba
**Las controversias que Jesús tuvo con sus enemigos iban escalándose cada vez más
*Su pasión fue predicha desde su presentación en el templo (Lc. 2.34-35)
*Hubo otros intentos de matarlo, como en Nazaret (Lc. 4:16-30)
*En su transfiguración, Moisés y Elías hablaron con él acerca de su “éxodo” (Lc. 9.31)
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!¿En qué maneras mostró Jesús su dignidad, su dominio propio y su soberanía en su pasión?
*Jesus inició la conversación con los soldados que vienen a arrestarlo, y los soldados “se postraron” involuntariamente delante de él cuando dijo que es el Yo soy (Jn 18.4-6)
*Rehusó hablar con Herodes (Lc 23.9)
*Manifestó dominio control delante de Pilato, a pesar de las acusaciones falsas que se levantaban contra él, y hasta le dijo que sus siervos pelearían por él si fuera necesario. Marcos dice que Pilato quedó asombrado. Los comentaristas han preguntado quién estaba juzgando a quién en esta escena (Mc. 15.1-5, Mt. 27.11-14, Lc. 23.1-4, Jn 18.33-38)
*Jesús llevó su propia cruz (Jn. 19.17)
*Dijo a las mujeres que deben llorar por si mismos en vez de llorar por él (Lc 23.28-29)
*Jesús perdonó a sus enemigos desde la cruz (Lc. 23.34)
*Salvó a un pecador aunque él mismo estuvo en angustia (Lc. 23.42-43)
*Citó de Salmo 31 desde la cruz (Lc 23.46)
*Juan dice que su muerte fue su exaltación (3.14; 8.28; 12.32)
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!¿Cómo era el proceso de la crucifixión?
*La crucifixión era una de las formas más crueles de matar a una persona.
**Antes de la crucifixión el víctima era golpeado con látigos, y tenía que llevar la viga transversal al lugar de la crucifixión
**Los víctimas fueron clavados o amarrados a una cruz por sus manos y pies
**Los clavos no pasaban por las manos y los pies como en las películas. Las manos y pies no son suficientemente fuertes para sostener el peso de todo el cuerpo. Los clavos pasaban por las muñecas y talones.
**A veces se ponía una sedícula, una clavija para ayudar al crucificado a mantenerse parado
**La crucifixión mata lentamente, porque no derramaba mucha sangre ni hacía daño a los órganos internos. Algunos no morían por días.
**La causa de muerte era asfixia. La posición de los brazos dificultaba la respiración, así que cada vez que quería respirar, el crucificado tenía que empujar con sus pies clavados para ponerse en posición para respirar. Poco a poco el crucificado se debilitaba, y eventualmente no tenía fuerzas para empujarse a una posición adecuada para respirar. Para acelerar el proceso de asfixia, los Romanos quebraban las piernas de los crucificados, para que no tuvieran la habilidad de empujarse para arriba.
*La crucifixión era una vergüenza
**Era una pena de muerte reservada para traidores, esclavos, y los más viles criminales. Era prohibido crucificar a un ciudadano romano
**Los crucificados por lo general fueron desnudados
**Los que pasaban por una crucifixión se burlaban de los crucificados, como vemos en los Evangelios
**En particular fue vergonzoso para Jesús porque era una figura pública, reconocido por todos, y pretendía ser un líder religioso, un profeta, y el Mesías
**Por encima de todo eso, la ley de Dios decía que era una maldición estar colgado en un madero (Dt. 21.23, citado en Gl 3.13)
*Los Evangelios no enfatizan el dolor físico de Jesús (aparte de su sed), sino la vergüenza asociada con su crucifixión.
*Se puede decir que si tuviéramos que describir la crucifixión solo basándonos en las descripciones de los Evangelistas, no sabríamos como era el proceso de crucificar a una persona. Los Evangelistas son breves y reservados en cuanto a la crucifixión en sí. Simplemente dicen, “Fue crucificado.”
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!¿Quiénes se burlaron de Jesús en su pasión?
*Los presentes en su juicio lo escuperion, lo cubrieron para insistir que profetizara, y lo bofetearon (Mc. 14.65, Mt. 26.67-68, Lc. 22.63-65)
*Los soldados lo desnudaron, lo vistieron con un manto de púrpura o de escarlata, pusieron una corona de espinos sobre su cabeza, lo rindieron homenaje para burlarse de él, lo golpearon, lo escuperion, y lo quitaron el manto (Mc. 15.17-20, Mt. 27.27-31, Lc. 23.11)
*Pilato ordenó que se colocara un letrero sobre su cabeza, diciendo en broma que era Rey de los Judíos (Mc. 15.26, Mt. 27.37, Lc. 23.38)
*Los que pasaban por la cruz lo insultaron, pidiendo que se salve a si mismo (Mc. 15.29-30, Mt. 27.39-40, Lc. 23.35)
*Los sacerdotes principales y los escribas se burlaban de él, diciendo que bajara de la cruz para que creyeran en él (Mc. 15.31-32, Mt. 27.41-43)
*Los soldados presentes en su crucifixión se burlaron de él con el vinagre (Lc. 23.36-37)
*Uno de los ladrones crucificados a su lado se burló de él (Mc 15.32, Mt. 27.44, Lc 23.39)
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!¿Qué enfatiza cada Evangelista en cuanto a la muerte de Jesús?
*Mateo enfatiza el complot de los enemigos de Jesús
*Marcos enfatiza la tragedia y la tristeza de la crucifixión
*Lucas enfatiza la inocencia de Jesús
*Juan describe la crucifixión como la exaltación y la gloria de Jesús
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!¿Cuáles fueron las siete palabras que Jesús dijo desde la cruz?
!En su orden canónico:
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|!Palabra|!Cita|
|1. ¡Eloi, Eloi!, ¿lama sabactani? (que significa: “Dios mío, Dios mío, ¿por qué me has desamparado?”).|Mt. 27.46 / Mc. 15.34|
|2. Padre, perdónalos, porque no saben lo que hacen.|Lc. 23.34|
|3. De cierto te digo que hoy estarás conmigo en el paraíso.|Lc. 23.43|
|4. Padre, en tus manos encomiendo mi espíritu.|Lc. 23.46|
|5. Mujer, he ahí tu hijo / He ahí tu madre.|Jn. 19.26-27|
|6. ¡Tengo sed!|Jn. 19.28|
|7. ¡Consumado es!|Jn. 19.30|
!En su orden litúrgico:
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|!Palabra|!Cita|
|1. Padre, perdónalos, porque no saben lo que hacen.|Lc. 23.34|
|2. De cierto te digo que hoy estarás conmigo en el paraíso.|Lc. 23.43|
|3. Mujer, he ahí tu hijo / He ahí tu madre.|Jn. 19.26-27|
|4. ¡Eloi, Eloi!, ¿lama sabactani? (que significa: “Dios mío, Dios mío, ¿por qué me has desamparado?”). |Mt. 27.46 / Mc. 15.34|
|5. ¡Tengo sed! |Jn. 19.28|
|6. ¡Consumado es!|Jn. 19.30|
|7. Padre, en tus manos encomiendo mi espíritu. |Lc. 23.46|
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!¿Qué eventos extraordinarios atendieron la muerte de Jesús?
*Hubo tres horas de oscuridad (Mt. 27.45, Mc. 15.33, Lc. 23.44-45)
*El velo del templo se rasgó (Mt. 27.51, Mc. 15.38, Lc. 23.45)
*Hubo un temblor (Mt. 27.51)
*Las tumbas se abrieron y muchos muertos fueron resucitados (Mt. 27.52-53)
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!¿Qué ironías vemos en la pasión de Jesús?
*Mientras Jesús hace un juramento que él es el Mesías, el mismo pedro que hizo esta confesión en 16.16 ahora jura que no conoce a Jesús (Mt 26.74).
*Acusan a Jesús de querer destruir al templo, pero en matarlo están destruyendo al templo de su cuerpo
*Lo acusan de violar la ley, pero ellos lo hacen en muchas maneras durante sus juicios
*Los líderes no quieren volver impuros por entrar al pretorio, lugar de Gentiles (Jn 18.28), y tampoco quieren violar el sábado (Jn 19.31), pero matan a un inocente
*Piden que profetizara quién lo golpeó, pero en golpearlo, están cumpliendo las profecías acerca de él
*Sueltan a un asesino pero matan a un hombre inocente
*Pilato y los soldados se burlan de él como supuesto rey de los Judíos, cuando en realidad es el Rey de reyes
*Los líderes lo insultan, diciendo “Sálvate a ti mismo” mientras él está en proceso de salvar al mundo
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!¿Qué dicen los Evangelios acerca del motivo teológico de la muerte de Jesús?
*La muerte de Jesús fue ''una injusticia trágica''
**Dios lo había desamparado (Mc 15.34)
**Sus seguidores lo abandonaron, lo negaron, lo traicionaron
**El público que él vino a salvar se burlaron de él
**Los líderes injustos condenaron a un hombre inocente por medio de mentiras y violaciones de la justicia
*La muerte de Jesús fue ''el cumplimiento de las Escrituras''
*La muerte de Jesús fue ''un evento escatológico''
**Oscuridad, terremotos y resurrecciones, tal como los profetas dijeron
**Jesús dijo que no tomaría vino de nuevo hasta estar en el reino de Dios (Mc 14:25)
*La muerte de Jesús fue ''una victoria''
**Mc 15.39 La confesión del centurión
**Jn 12.31 El príncipe de este mundo es echado fuera
**Jn 19.30 “Consumado es”
*La muerte de Jesús fue ''un propicio sustitucionario''
**Mc 10.45 – en rescate por muchos
**Mi sangre del pacto derramado por muchos (Mc 14.24)
**Alusiones a Isaías 53
**El buen Pastor que dio su vida por sus ovejas (10:11,15,17)
*La muerte de Jesús fue ''un modelo para los discípulos''
**Recóge tu cruz y sígueme (véase la sección sobre el discipulado)
**Hay paralelos entre la muerte de Esteban en Hechos y la muerte de Jesús en Lucas
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La idea de la perfección en griego significa 'estar completo' o 'no faltar nada.'
|!1.4|Estas cosas os escribimos para que vuestro gozo sea completo. |
|!2.5|Pero el que guarda su palabra, en ese verdaderamente el amor de Dios se ha perfeccionado; por esto sabemos que estamos en él.|
|!4.12|Nadie ha visto jamás a Dios. Si nos amamos unos a otros, Dios permanece en nosotros y su amor se ha perfeccionado en nosotros.|
|!4.17-18| En esto se ha perfeccionado el amor en nosotros, para que tengamos confianza en el día del juicio, pues como él es, así somos nosotros en este mundo. En el amor no hay temor, sino que el perfecto amor echa fuera el temor, porque el temor lleva en sí castigo. De donde el que teme, no ha sido perfeccionado en el amor.|
<span class="source">Texto bíblico: Reina Valera Revisada (1995) Bible Text (Miami: Sociedades Biblicas Unidas, 1998)</span>
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|2.10|"Convenía a aquel por cuya causa existen todas las cosas y por quien todas las cosas subsisten que, habiendo de llevar muchos hijos a la gloria, perfeccionara por medio de las aflicciones al autor de la salvación de ellos...."|
|5.9|"...y habiendo sido perfeccionado, vino a ser autor de eterna salvación para todos los que lo obedecen...."|
|7.11|"Si, pues, la perfección fuera por el sacerdocio levítico - bajo el cual recibió el pueblo la Ley - , ¿qué necesidad habría aún de que se levantara otro sacerdote, según el orden de Melquisedec, y que no fuera llamado según el orden de Aarón?"|
|7.19|"- pues la Ley nada perfeccionó - y se introduce una mejor esperanza, por la cual nos acercamos a Dios."|
|7.28|"La Ley constituye sumos sacerdotes a hombres débiles; pero la palabra del juramento, posterior a la Ley, constituye al Hijo, hecho perfecto para siempre."|
|9.11|"Pero estando ya presente Cristo, sumo sacerdote de los bienes venideros, por el más amplio y más perfecto tabernáculo, no hecho de manos, es decir, no de esta creación...."|
|10.1|"La Ley, teniendo la sombra de los bienes venideros, no la imagen misma de las cosas, nunca puede, por los mismos sacrificios que se ofrecen continuamente cada año, hacer perfectos a los que se acercan."|
|10.14|"Y así, con una sola ofrenda hizo perfectos para siempre a los santificados."|
|11.40|"...porque Dios tenía reservado algo mejor para nosotros, para que no fueran ellos perfeccionados aparte de nosotros."|
|12.23|"...a la congregación de los primogénitos que están inscritos en los cielos. Os habéis acercado a Dios, Juez de todos, a los espíritus de los justos hechos perfectos...."|
,,{Reina Valera Revisada (1995) Bible Text (Miami: Sociedades Biblicas Unidas, 1998),,
Perfección quiere decir integridad y unidad de carácter
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|1.4|Mas tenga la paciencia su obra completa, para que seáis perfectos y cabales, sin que os falte cosa alguna.|
|1.17|Toda buena dádiva y todo don perfecto desciende de lo alto, del Padre de las luces, en el cual no hay mudanza, ni sombra de variación.|
|1.25|Mas el que mira atentamente en la perfecta ley, la de la libertad, y persevera en ella, no siendo oidor olvidadizo, sino hacedor de la obra, éste será bienaventurado en lo que hace.|
|2.22|¿No ves que la fe actuó juntamente con sus obras, y que la fe se perfeccionó por las obras?|
|3.2|Porque todos ofendemos muchas veces. Si alguno no ofende en palabra, éste es varón perfecto, capaz también de refrenar todo el cuerpo.|
,,Fuente: Sílabo de Dr. Dean Deppe, Calvin Theological Seminary, Grand Rapids, MI,,
El tema más notable en 1 Pedro es, sin duda, la persecución de los creyentes por los inconversos. Pedro escribió con el propósito de consolar y alentar a los creyentes que estaban experimentando la persecución cuando escribió. (véase sobre las circunstancias y propósito).
Muchos comentaristas usan la palabra 'sufrimiento' para describir este tema, porque Pedro usa la palabra 'sufrir' o 'padecer' muchas veces. Sin embargo, Pedro no habla del sufrimiento humano en general, sino el sufrimiento específico de la persecución de los seguidores de Cristo. Un predicador distorcionaría el mensaje de esta carta si aplicara lo que Pedro dice a los sufrimientos causados por la enfermedad y otras causas.
!Lo que Pedro dice acerca de la persecución
La persecución vino sobre los primeros lectores de 1 Pedro porque los inconversos no pueden entender el estilo de vida que llevan los seguidores de Cristo (4.4).
En contraste, según Pedro, los creyentes no deben devolver insulto por insulto. Deben usar sus bocas para bendecir a los que los maldicen (3.9-12). Cristo no devolvió insulto por insulto cuando sufrió, y debemos seguir su ejemplo (2.21-23). Más bien, Cristo usó sus sufrimientos para salvar a otros (2.24-25) y debemos imitar su ejemplo con el propósito de salvar a los demás (p. ej. las esposas deben sujetarse a sus maridos inconversos para convencerlos sin palabras, 3.1-2). 4.1-2 también habla de la imitación del comportamiento de Cristo ante la persecución.
Pedro dice en 4.12-13 que la persecución no debe ser una sorpresa para el creyente. Es algo natural para una persona ligada a Jesús. Cristo sufrió (1.11, 2.21, 4.1, 5.1) y fue rechazado (2.4, 2.7-8), y nosotros experimentaremos el mismo maltrato. 4.13 hasta dice que somos 'partícipantes' en los sufrimientos de Cristo. Más bien, Dios es el que permite el sufrimiento (3.17), y Dios está usando las dificultades de ellos como una prueba, para purificar la fe de sus santos (1.7, 4.1-2).
La nota que Pedro repite varias veces es su contraste entre sufrir por Cristo y sufrir por ser criminal o malhechor (2.19-20, 3.13-14, 3.17, 4.15-6, 4.19). Parece que algunos de los primeros lectores habían sufrido, no por Cristo, sino por hacer cosas indebidas. Pedro les amonesta que si van a sufrir, debe ser porque son Cristianos. No hay ningún beneficio espiritual para ellos si sufren por ser malhechores, porque solo están recibiendo el propio castigo que corresponde a su comportamiento.
Los Cristianos deben soportar los sufrimientos por causa de Cristo, encomendarse a su Creador, y hacer el bien (4.19; véase las comendaciones en 2.19, 3.14, 3.17, 4.14, 4.16). Pedro recuerda a sus lectores que los creyentes en todo el Imperio Romano estaban experimentando las mismas pruebas por causa del diablo (5.8-9). Pero Dios es fiel y los restaurará después de que hayan sufrido (5.10). Pedro usa el tema de la escatología en 1 Pedro para consolar a sus lectores - puede ser que sufran ahora, pero pronto Cristo será revelada, ellos serán glorificados, y sus perseguidores serán juzgados por Dios.
!Palabras para el sufrimiento
La palabra 'sufrir / sufrimiento / prueba' (πάσχω, πάθημα, πειρασμός) aparece 18 veces en 1 Pedro.
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|1.6|". . . hasta ahora han tenido que sufrir diversas pruebas por un tiempo." (NVI)|
|1.11|". . . acerca de los sufrimientos de Cristo . . ." (NVI)|
|2.19|". . . aun sufriendo injustamente." (NVI)|
|2.20|". . . si sufren por hacer el bien . . ." (NVI)|
|2.21|". . . Cristo sufrió por ustedes . . ." (NVI)|
|2.23|". . . cuando padecía, no amenazaba . . ." (NVI)|
|3.14|"¡Dichosos si sufren por causa de la justicia!" (NVI)|
|3.17|". . . es preferible sufrir por hacer el bien que por hacer el mal." (NVI)|
|3.18|"Él sufrió la muerte en su cuerpo . . ." (NVI)|
|4.1 (2x)|"Cristo sufrió en el cuerpo" (NVI)<br>". . . el que ha sufrido en el cuerpo ha roto con el pecado . . ." (NVI)|
|4.12|". . . no se extrañen del fuego de la prueba que están soportando . . ." (NVI)|
|4.13|". . . alégrense de tener parte en los sufrimientos de Cristo . . ." (NVI)|
|4.15|"Que ninguno tenga que sufrir por asesino . . ." (NVI)|
|4.19|". . . los que sufren según la voluntad de Dios, entréguense a su fiel Creador . . ." (NVI)|
|5.1|". . . testigo de los sufrimientos de Cristo . . ." (NVI)|
|5.9|". . . sus hermanos en todo el mundo están soportando la misma clase de sufrimientos." (NVI)|
|5.10|"Y después de que ustedes hayan sufrido un poco de tiempo . . ." (NVI)|
,,Fuente: Geisler,,
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|2.2|por los reyes y por todos los que están en eminencia, para que vivamos quieta y reposadamente ''en toda piedad'' y honestidad.|
|2.10|sino con buenas obras, como corresponde a ''mujeres que profesan piedad''. |
|3.16|E indiscutiblemente, grande es ''el misterio de la piedad'':<br>Dios fue manifestado en carne,<br>Justificado en el Espíritu,<br>Visto de los ángeles,<br>Predicado a los gentiles,<br>Creído en el mundo,<br>Recibido arriba en gloria.|
|4.7|''Ejercítate para la piedad'';|
|4.8|el ejercicio corporal para poco es provechoso, pero ''la piedad para todo aprovecha'', pues tiene promesa de esta vida presente, y de la venidera.|
|5.4|Pero si alguna viuda tiene hijos, o nietos, aprendan éstos primero ''a ser piadosos para con su propia familia'', y a recompensar a sus padres; porque esto es lo bueno y agradable delante de Dios.|
|6.3|Si alguno enseña otra cosa, y no se conforma a las sanas palabras de nuestro Señor Jesucristo, y a ''la doctrina que es conforme a la piedad'',|
|6.5|hombres corruptos de entendimiento y privados de la verdad, ''que toman la piedad como fuente de ganancia''; apártate de los tales.|
|6.6|Pero ''gran ganancia es la piedad'' acompañada de contentamiento;|
|6.11|Mas tú, oh hombre de Dios, huye de estas cosas, y sigue la justicia, ''la piedad'', la fe, el amor, la paciencia, la mansedumbre.|
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|1.19|Le agradó a Dios que su plenitud morara en Cristo|
|1.25|La palabra de Dios en toda su plenitud|
|2.2|Riquezas de 'pleno' entendimiento|
|2.9|En Cristo mora toda la plenitud de Dios en forma corporal|
|2.10|En Cristo los destinatarios han recibido plenitud|
Tendremos todo un ensayo algún día sobre este tema, pero por el momento nos limitamos a transferir el dato que hubo en la versión anterior de ~RecursosGiffmex.
*[[Gordon Fee acerca de las intenciones de los autores]]
*El cumplimiento de las profecías (9.15-16, 11.28, 21.10-11)
*La predestinación de la crucifixión (3.17, 4.28, 13.27)
*Vocabulario: el plan de Dios (2.23, 4.28, 13.36, 20.27); “es necesario que” (22x), προχειρίζω (3.20, 10.4, 22.14, 26.16), ὁρίζω y προορίζω (2.23, 4.28, 10.42, 17.31), “elegir” (7x), ordenado(s) (13.48, 22.10)
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!¿Qué cosas especiales debemos tomar en cuenta para predicar de los Evangelios?
Debemos reconocer, primero, ''la función de los Evangelios'':
*No fueron escritos meramente para impartir información histórica
*Fueron escritos para ayudar en la proclamación de la iglesia. Son parte de la categoría de historiografía proclamada. “La proclamación de las buenas nuevas del reino de Dios que ha venido en la persona de Jesucristo.” Esta definición debe ser una buena descripción de cualquier sermón que predicamos de los Evangelios.
*Cada Evangelista seleccionó ciertas historias de Jesús, las ordenó y las presentó a su manera para promover puntos que quería enfatizar (por ejemplo, Mateo se enfoca mucho en el cumplimiento de la ley de Moisés, entre otras cosas).
*Así que debemos buscar las conexiones entre el texto para predicar y el resto del Evangelio en que se encuentra.
Por esta razón, ''es mejor predicar de un solo Evangelio'', aun cuanto el mismo relato se encuentra en más de un Evangelio. Dios inspiró a cuatro Evangelios, y cada uno tiene algo distinto e importante que decirnos. Si comparamos relatos en diferentes Evangelios, es con el objetivo de entender mejor los distintos énfasis del texto que vamos a predicar.
Debemos reconocer que hay ''dos niveles interpretativos'' para los Evangelios:
*Los dos niveles son:
**La situación de Jesús, sus discípulos y sus contemporáneos
**La situación de los Evangelistas y las personas para quienes escribieron sus Evangelios
*Por un lado, queremos entender como cabe el texto para predicar dentro de la vida de Jesús
*Pero por otro lado, el texto es parte de un Evangelio, escrito para cierto público hallándose en circunstancias específicas. El reto del predicador es discernir el objetivo del autor para su público. Para eso podemos preguntarnos:
**¿Cuál fue el objetivo del Evangelista en incluir este relato y escribirlo de esta manera?
**¿Qué respuesta esperaba el Evangelista de los primeros lectores?
**Una vez que tenemos las respuestas a estas preguntas, podemos buscar las maneras en que la situación que nuestra iglesia enfrenta es similar a la situación de los primeros lectores. Eso nos ayuda a encontrar la aplicación para nuestra iglesia.
Debemos también reconocer ''las trampas en que caen muchos predicadores'':
*Debemos predicar a Cristo, su identidad y sus hechos. Cristo es principal. Pero muchos predicadores caen en una de las siguientes trampas:
**Espiritualizar o alegorizar (descartar la realidad histórica del texto y hacer una analogía espiritual que no tiene que ver directamente con el texto)
***Ejemplo: Jesús calmó la tormenta para mostrar su autoridad sobre la naturaleza (Lc 8.25). Pero muchos han usado este relato para hablar de las “tormentas espirituales” en el “mar” de nuestras vidas que Jesús puede calmar. Esta analogía no sirve para explicar el texto. No tiene nada que ver con el significado del texto.
**Estimular la imitación de personajes bíblicos cuando el texto no lo enfatiza
***A veces es apropiado
****En Lucas 18-19 Lucas hace un contraste entre la generosidad de Zaqueo y la tacañería del jóven rico.
****En Lucas 10 Jesús hace un contraste entre las actividades de Marta y María para mostrar cuáles eran más correctas
***Pero muchas veces un texto no nos llama a imitar al personaje bíblico. Muchas veces el énfasis del texto es otro. Pero algunos predicadores ignoran el mensaje principal del texto y nos llaman a la imitación
***Otro problema es que hay una diferencia cultural e histórica entre nosotros y los personajes bíblicos, y la imitación no es un asunto así de sencillo. Por la fe Samuel mató a Agag. ¿Podemos imitarlo literalmente?
***Otro problema es que al enfocarse en un discípulo o Fariseo, ya no estamos enfocado en Jesús.
***Es legítimo usar ejemplos bíblicos para las ilustraciones. Pero no es legítimo buscar ejemplos de seguir cuando el texto no tiene que ver con eso.
**A veces este acercamiento se combina con un intento de psicoanalizar a los personajes bíblicos
***Ejemplo: especulación como: “¿Qué habrá pensado Pedro mientras caminaba sobre el agua?”
**Moralizar (derivar inferencias morales que no tienen nada que ver con el texto)
***Ejemplo: un sermón sobre Juan 21.15-19 que convierte este texto en una serie de preceptos morales (debemos amar a Jesús y alimentar sus ovejas).
''Otras buenas preguntas'' para examinar a un texto de los Evangelios:
*Si este relato solo se encuentra en este Evangelio, ¿qué nos enseña acerca de los intereses y propósitos del Evangelista?
*Si este relato se encuentra en otros Evangelios, ¿qué podemos aprender acerca de los propósitos del presente Evangelista? Podemos preguntarnos:
*¿Dónde ubicó este relato en su Evangelio, en comparación con la ubicación del relato en los otros Evangelios?
*¿Qué palabras o ideas ha añadido, removido, o cambiado, en comparación con los otros Evangelistas?
,,Fuente: Una adaptación de Sidney Greidanus, The Modern Preacher and the Ancient Text, y el artículo de Greidanus en Dictionary of Jesus and the Gospels.,,
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!!Introducción
Este segundo paso tampoco requiere mucha explicación. Si quieres estudiar la Palabra de Dios, debes pedir la iluminación del Espíritu Santo que inspiró esa Palabra. Los predicadores no deben investigar y predicar con sus propias fuerzas humanas. Deben depender de la gracia de Dios igual como lo hicieron para ser salvos. Es importante orar y examinar nuestros corazones antes de prepararnos para predicar la Palabra de Dios.
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!!Buenas preguntas para preparar tu corazón antes de estudiar
*¿Estoy dispuesto poner en práctica lo que encuentro en este texto?
*¿Estoy dispuesto investigar a fondo este texto en vez de pensar que ya lo entiendo bien?
*¿Es mi deseo exaltar a Cristo y alimentar a su iglesia, en vez de ganar seguidores de mis opiniones e impresionar a otros con mi erudición?
*¿Estoy dispuesto predicar con denuedo todo lo que Dios dice en este texto aunque el mensaje no sea fácil de aceptar para mis oyentes?
*¿Estoy dispuesto a considerar todas las interpretaciones antes de llegar a una conclusión?
*¿Estoy dispuesto a aceptar el criticismo constructivo de otros si el contenido de mi sermón o mi actitud requiere corrección?
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!!Gordon Fee acerca de la preparación espiritual
“Temo por los estudiantes cuando la exégesis se vuelve fácil; o cuando la exégesis es lo que uno hace principalmente por el beneficio de otros. Porque muy frecuentemente tal exégesis ya no es acompañada por un corazón ardiente, con el resultado que uno ya no permite que los textos hablen a uno mismo. Si el texto bíblico no agarra o posea el alma de uno, es probable que tampoco ayude mucho a los que oyen.”
,,(Gordon D. Fee, //Listening to the Spirit in the Text.// (Grand Rapids: Wm. B. Eerdmans, 2000), p. 7.,,
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!!La exégesis y la espiritualidad (Gordon Fee)
“…la exégesis auténtica intenta entrar en la espiritualidad del autor, no solo en sus palabras. Además, nuestro compromiso a este nivel no es para que sea una tarea meramente descriptiva (como, por ejemplo, “Pablo amaba apasionadamente a Cristo”), sino una tarea autenticamente empática, para que nosotros mismos llegáramos a amar apasionadamente a Cristo, si pensamos escuchar al texto según las condiciones que Pablo establece y no solamente según nuestras propias condiciones.”
¿Qué sentido tiene la descripción de un texto en un comentario si no nos preguntamos acerca de las expectativas de Pablo en cuanto a lo que sus lectores harían con ese texto?
,,Fuente: una paráfrasis de Gordon D. Fee, Listening to the Spirit in the Text. (Grand Rapids: Wm. B. Eerdmans, 2000), p. 11-12.,,
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|1.28|Muy pronto se difundió su fama por toda la provincia alrededor de Galilea.|
|1.32-33|Cuando llegó la noche, luego que el sol se puso, le llevaron a todos los enfermos y endemoniados. Toda la ciudad se agolpó a la puerta.|
|1.36|Lo buscó Simón y los que con él estaban, y hallándolo, le dijeron: - Todos te buscan.|
|1.45|Pero, al salir, comenzó a publicar y a divulgar mucho el hecho, de manera que ya Jesús no podía entrar abiertamente en la ciudad, sino que se quedaba fuera, en los lugares desiertos; y venían a él de todas partes.|
|2.2-4|inmediatamente se juntaron muchos, de manera que ya no cabían ni aun a la puerta; y les predicaba la palabra. Entonces vinieron a él unos trayendo a un paralítico, que era cargado por cuatro. Y como no podían acercarse a él a causa de la multitud, quitaron parte del techo de donde él estaba y, a través de la abertura, bajaron la camilla en que yacía el paralítico.|
|2.13|Después volvió a la orilla del mar; y toda la gente venía a él, y les enseñaba.|
|3.7-10|Pero Jesús se retiró al mar con sus discípulos, y lo siguió gran multitud de Galilea. También de Judea, de Jerusalén, de Idumea, del otro lado del Jordán y de los alrededores de Tiro y de Sidón, oyendo cuán grandes cosas hacía, grandes multitudes vinieron a él. Entonces dijo a sus discípulos que le tuvieran siempre lista la barca, para evitar que la multitud lo oprimiera, pues, como había sanado a muchos, todos los que tenían plagas se echaban sobre él para tocarlo.|
|3.20|...y se juntó de nuevo tanta gente que ni siquiera podían comer pan.|
|3.31-32|Entre tanto, llegaron sus hermanos y su madre y, quedándose afuera, enviaron a llamarlo. Entonces la gente que estaba sentada alrededor de él le dijo: - Tu madre y tus hermanos están afuera y te buscan.|
|4.1|Otra vez comenzó Jesús a enseñar junto al mar. Y se reunió alrededor de él tanta gente, que subió a una barca que estaba en el mar, y se sentó; mientras, la gente se quedaba en la orilla.|
|5.21|Al pasar otra vez Jesús en una barca a la otra orilla, se reunió a su alrededor una gran multitud; y él estaba junto al mar.|
|5.24|Fue, pues, con él, y lo seguía una gran multitud, y lo apretaban.|
|5.31|Sus discípulos le dijeron: - Ves que la multitud te aprieta, y preguntas: “¿Quién me ha tocado?”.|
|6.14|Oyó el rey Herodes la fama de Jesús, porque su nombre se había hecho notorio...|
|6.31-33|Él les dijo: - Venid vosotros aparte, a un lugar desierto, y descansad un poco, porque eran muchos los que iban y venían, de manera que ni aun tenían tiempo para comer. Y se fueron solos en una barca a un lugar desierto. Pero muchos los vieron ir y lo reconocieron; entonces muchos fueron allá a pie desde las ciudades, y llegaron antes que ellos, y se juntaron a él.|
|6.54-56|Al salir ellos de la barca, en seguida la gente lo reconoció. Mientras recorrían toda la tierra de alrededor, comenzaron a traer de todas partes enfermos en camillas a donde oían que estaba. Y dondequiera que entraba, ya fuera en aldeas, en ciudades o en campos, ponían en las calles a los que estaban enfermos y le rogaban que los dejara tocar siquiera el borde de su manto; y todos los que lo tocaban quedaban sanos.|
|8.1|En aquellos días, como había una gran multitud y no tenían qué comer...|
|9.14-15|Cuando llegó a donde estaban los discípulos, vio una gran multitud alrededor de ellos, y escribas que discutían con ellos. En seguida toda la gente, viéndolo, se asombró; y corriendo a él, lo saludaron.|
|10.1|Levantándose de allí, vino a la región de Judea y al otro lado del Jordán. Y volvió el pueblo a juntarse a él, y de nuevo les enseñaba como solía.|
|10.46|Entonces vinieron a Jericó; y al salir de Jericó él, sus discípulos y una gran multitud, Bartimeo, el ciego, hijo de Timeo, estaba sentado junto al camino, mendigando.|
|11.8-10|También muchos tendían sus mantos por el camino, y otros cortaban ramas de los árboles y las tendían por el camino. Los que iban delante y los que venían detrás gritaban, diciendo: - ¡Hosana! ¡Bendito el que viene en el nombre del Señor! ¡Bendito el reino de nuestro padre David que viene! ¡Hosana en las alturas!|
|12.37|»David mismo lo llama Señor; ¿cómo, pues, es su hijo?». Y gran multitud del pueblo lo oía de buena gana.|
,,Texto bíblico: Reina Valera Revisada (1995) Bible Text (Miami: Sociedades Biblicas Unidas, 1998),,
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!¿Dónde encontramos los relatos de la primera Santa Cena?
*Mt. 26.26-29, Mc. 14.22-25, Lc. 22.15-20, 1 Cor. 11.23-26
*Debemos notar que los relatos de Mateo y Marcos son similares, y los relatos de Lucas y Pablo son similares
*Otras referencias y alusiones a la Santa Cena
**1 Co. 10.1-22 - Pablo dice que los Israelitas tomaron comida y bebida espiritual. Luego hace un contraste entre la mesa del Señor y la mesa de los demonios.
**1 Co. 11.20-22 - Pablo critíca a los Corintios por su forma indigna de celebrar la Santa Cena
**Lc. 24.30 - Jesús bendice pan, lo parte y lo da a dos discípulos en el camino a Emaús.
**Hch. 27.35 - Pablo parte pan y da gracias en el barco antes de naufragar (lenguaje muy parecido al de la institución de la Santa Cena)
**Mc. 6.41, 8.6 - otras dos instancias cuando Jesús partió pan y lo dio a otros
**Jn. 6.25-59 - Jesús compara la fe en él con comer su cuerpo y tomar su sangre
**Jn. 19.34 - la sangre derramada del cuerpo de Jesús
**Hch. 2.42, 46 - los primeros Cristianos partían el pan juntos
**Hch. 20.7, 11 - los primeros Cristianos partían el pan juntos
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!¿Cuáles son los nombres bíblicos para la Santa Cena?
*El partimiento del pan (Hc 2:42, 46; 20:7, 11)
*Eucaristía (acción de gracias, Mt 26:27; Mc 14:23; Lc 22:17, 19; 1 Cor 11:24)
*La mesa del Señor (1 Cor 10:21)
*Comunión (1 Cor 10:16)
*La cena del Señor (1 Cor 11:20)
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!¿Cuándo celebraron Jesús y los discípulos la primera Santa Cena?
*Todos los relatos dicen que la celebró en la noche que Jesús fue entregado
*Todos los relatos dicen que Jesús fue crucificado un viernes (Mt 27:62; Mc 15:42; Lc 23:54; Jn 19:31, 42)
*Mateo, Marcos y Lucas nos dan la impresión que la Santa Cena fue celebrada en el contexto de la comida de la Pascua
*Marcos 14.12 nos presenta con un problema cronológico:
**El texto: “El primer día de la fiesta de los panes sin levadura, cuando sacrificaban el cordero de la pascua, sus discípulos le dijeron: ¿Dónde quieres que vayamos a preparar para que comas la pascua?”
**El problema:
***La Pascua propia, el primer día de la fiesta de los panes sin levadura, se celebraba el 15 de Nisan
***Sacrificaban los corderos el día anterior, el 14.
***Entonces, ¿Qué día fue?
**Una respuesta: Marcos no fue preciso en su terminología, y se refirió al 14 como el primer día, porque era un día en que ya hacían los preparativos, etc. Habló en términos populares.
*Juan 13:1, 29; 18:28; 19:31 también nos presentan con un problema:
**Estos versículos dan la impresión que los juicios y la crucifixión sucedieron antes de la Pascua, y si es cierto, la Santa Cena tenía que haber sido celebrada antes del 14 Nisan
**Un intento de negar que la cena fue celebrada con la Pascua:
***Varios detalles esenciales a la Pascua que no encontramos en los relatos de la cena
***Respuesta: los relatos son cortos y abreviados; no incluyen todos los detalles
**Tres intentos de reconciliar estos datos:
***Los Sinópticos tienen razón y la cena fue celebrada en el contexto de la Pascua
***Juan tiene razón y fue celebrada antes de la Pascua porque Jesús supo que para la celebración de la Pascua él estaría muerto
***Hubo dos fechas rivales entre los Judíos en cuanto a la fiesta, y fue celebrada en dos fechas, así que todos los Evangelios tienen razón
**No debemos entender la primera Cena como una Pascua, sino un nuevo rito que reemplazaría la Pascua para los seguidores de Jesús
***No es anual, sino más frecuente
***Solo había dos elementos
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!¿Cómo sabemos que la Cena probablemente fue celebrada en el contexto de la comida de la Pascua?
*Fue comida dentro de los muros de Jerusalén, como era obligatorio para la Pascua para los que vivían cerca
*Era obligatorio quedar la noche en Jerusalén. Jesús y sus discípulos no salieron a Betania como en otras noches, sino se quedaron en el aposento alto y después en Getsemaní
*Estaban recostados (Mc 14.18), no sentados ( νακειμένων)
*Comieron en la noche. En Israel por lo general comían dos comidas: un desayuno en la mañana, y la comida en la tarde
*Terminaron cantando himnos, como era costumbre para la Pascua
*Era costumbre dar dinero a los pobres, y eso explicaría por qué Judas salió
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!¿Cómo se celebraban la Pascua los Judíos?
*El cordero se comía y no podían dejar carne de sobra. Les recordaba de la sangre del cordero que los protegió de la última plaga en Egipto
*Pan sin levadura les recordaba de la rapidez de su liberación – no tenían tiempo para cocer pan
*Un plato de agua salada les recordaba de sus lágrimas y del Mar Rojo
*Hierbas amargas les recordaba de la amargura de su esclavitud
*Un puré de frutas les recordaba del barro que usaban para hacer tabiques en su esclavitud
*Cuatro copas de vino (tres partes agua y una parte vino), les recordaba de las promesas de Ex 6:6–7
*Bendiciones
*Cantar los Salmos 115-118
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!¿Qué paralelos hay entre la Santa Cena y la Pascua?
*En la Pascua Dios se acordó de su pacto con Abraham. En la Santa Cena Jesús inicia un nuevo pacto
*La Pascua era la celebración de la liberación de los Judíos de su esclavitud en Egipto. La Santa Cena celebra nuestra redención de nuestra esclavitud al pecado
*En la Pascua, fueron protegidos de la ira de Dios por la sangre del cordero de la Pascua. La Santa Cena celebra que somos protegidos de la ira de Dios por la sangre de Cristo (nuestra Pascua según 1 Cor. 5.7; el Cordero de Dios según Jn. 1.29, 1.35)
*En ambas celebraciones hubo una interpretación de los elementos
*Ambos ritos exigen que haya una celebración continua
*La frase “la sangre del nuevo pacto derramada por muchos” es un eco de Exodus 24.8
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!¿La Santa Cena es un símbolo multivalente de qué otras realidades?
*''Una mirada para atrás:'' Un cuerpo sangrando en una cruz cruel
*Un banquete misericordioso para almas cansadas y hambrientas
*Un acto de gracia - nuestra recepción de un perdón gratuito
*Un brindis y una fiesta para celebrar la victoria de Viernes Santo:
*Nuestra unión mística con Cristo por su Espíritu
*La unidad que compartimos entre creyentes bajo la misma cruz y delante de la misma mesa
*El sabor rico de la bondad de nuestro Señor
*Nuestra digestión e integración de las promesas y los mandamientos del Señor
*Nuestro rechazo de la mesa de los demonios y de las demás religiones
*La copa de sufrimiento que compartimos con él, nuestra crucifixión diaria con el Señor
*Nuestra proclamación evangelística de la muerte de Jesús “hasta la venida del Señor”
*''Una mirada para adelante:'' Una anticipación del banquete mesiánico
**Jesús habló varias veces de un banquete mesiánico (Mt 8:11 par. Lk 13:29; Mt 5:6 par. Lk 6:21; Lk 12:35–38; Mk 7:24–30)
**Debemos entender la alimentación de los 5,000 y los 4,000 como anticipaciones de ese evento
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!¿Será cierto que los elementos se transforman en el cuerpo y la sangre literal de Cristo?
*Esta interpretación se basa en la palabra “es” en la frase “Esto es mi cuerpo” (Mc 14.22, etc). Los Católicos Romanos lo interpretan literalmente, pero los Protestantes lo interpretan de una manera metafórica
*Argumentos en contra la posición Católica Romana
**Jesús usa lenguaje metafórica en muchas otras ocasiones donde los Católicos mismos no lo interpretan literalmente. Ellos no piensan en Jesús como una puerta física aunque dijo “Yo soy la Puerta”
**Si hubiéramos preguntado a los discípulos, “Dónde está el cuerpo de Jesús?”, ellos habrían señalado a su cuerpo literal, no a los elementos
**Pablo sigue llamando los elementos “el pan y la copa” en 1 Cor 11, algo extraño si ya se habían transformado
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!¿Con qué frecuencia fue celebrada, según la Biblia?
Hay pistas de que fue celebrada cada semana (Hc 20:7, 11; 1 Cor 16:2) y hasta diaramente (Hc 2:46–47)
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Pablo usa una variedad de frases para describir la proclamación del mensaje cristiano en 1 Tesalonicenses:
*Divulgar la palabra del Señor (1.8) (NVI proclamar)
*Exhortar (2.3) (NVI predicar, NIV inglés apelar)
*Entregar el evangelio de Dios a otros (2.8) (NVI compartir con otros el evangelio de Dios)
*Predicar el evangelio de Dios (2.9)
*Hablar para que otros se salven (2.16)
*Colaborar en el evangelio de Cristo (3.2)
Algunas Biblias modernas tienen “La Epístola de Pablo a los Hebreos” en su título para el libro
!Proponentes
Clemente de Alejandria, Eusebio, Jerónimo, Agustin, Orígenes, Tomás Aquino.
!En contra:
El Canon de Muratori, Ireneo, Hipólito y otros.
!Apoyo
''El manuscrito griego más antiguo'' lo pone en las cartas de Pablo, después de Romanos
''Circunstancias parecidas: ''
*Pablo era amigo de Timoteo
*13.18 con Ro. 15.30 y 2 Co. 1.11, etc
*13.19 con Flm. 22, Flp. 1.24-25, etc
*13.20, 25 con Ro. 15.33, 1 Ts.5.28, etc
''Ideas parecidas:''
*''Cristología alta''
**1.2-12 con Col. 1.15-17
**1.4-14, 2.14-17 con Flp. 2.5-11
**10.12 con 1 Ti. 2.6
*''El contraste de los dos pactos ''
**10.1 con Col. 2.16-17
**8.1-6 y 4.1-2 con 1 Co. 10.11
**7.18 con Ro. 8.3
**8.13 con 2 Co. 3.9-11
*''Apoyo: términos parecidos''
**1.5 con Hch. 13.33
**2.4 con 1 Co. 12.4, 6, 11
**2.10 con Ro. 11.36, Col. 1.16, 1 Co. 8.6
!Problemas con Pablo como autor
*Heb. 2 indica que el autor recibió su evangelio. En Gálatas 1.12 Pablo declara enfáticamente que él no recibió su evangelio de nadie.
*Hebreos no contiene la expresión paulina, “Cristo Jesús”
*La superioridad del griego de Hebreos y su estilo y lenguaje son distintos de los del Apóstol Pablo.
*El libro no apela a la apostolicidad de Pablo.
*Hebreos no contiene la introducción típica de las cartas de Pablo
*Pablo no habla tanto del sacerdocio de Cristo
|!2.29|Si sabéis que él es justo, sabed también que todo el que hace justicia es nacido de él.|
|!3.9-10|Todo aquel que es nacido de Dios no practica el pecado, porque la simiente de Dios permanece en él; y no puede pecar, porque es nacido de Dios. En esto se manifiestan los hijos de Dios y los hijos del diablo: todo aquel que no hace justicia y que no ama a su hermano, no es de Dios.|
|!4.7|Amados, amémonos unos a otros, porque el amor es de Dios. Todo aquel que ama es nacido de Dios y conoce a Dios.|
|!5.3-4|...pues este es el amor a Dios: que guardemos sus mandamientos; y sus mandamientos no son gravosos, porque todo lo que es nacido de Dios vence al mundo; y esta es la victoria que ha vencido al mundo, nuestra fe.|
|!5.18|Sabemos que todo aquel que ha nacido de Dios no practica el pecado, pues Aquel que fue engendrado por Dios lo guarda y el maligno no lo toca.|
<span class="source">Texto bíblico: Reina Valera Revisada (1995) Bible Text (Miami: Sociedades Biblicas Unidas, 1998)</span>
*Oir y hablar, 1.19
*Oir y hacer, 1.22-25
*Hablar y hacer, 1.26-27, 2.1-13
*Creer y hacer, 2.14-26
*Saber y hacer, 4.17
*Oración: 1.5-6, 1.17, 3.9-10, 4.2-3, (4.7-10) (5.1, 4) 5.13-18
*Votos, 5.12
*La lengua, 1.19, 1.26-27, 3.1-12, 4.11-12
,,Fuente: Sílabo de Dr. Dean Deppe, Calvin Theological Seminary, Grand Rapids, MI,,
Marshall (665) nota la cercana relación entre las descripciones de Dios Padre y las de Jesucristo en Judas:
|brownaltrows|k
|!Descripción|!Dios Padre|!Jesucristo|
|Guarda al creyente|Judas 24-25|Judas 1|
|Ama al creyente|Judas 1, 21 (amor)|Judas 21 (misericordia)|
|Tiene dominio y autoridad|Judas 25|Llamado despotes “dictador, Señor” en Judas 4|
|Es Salvador|Judas 25|Judas 21 (su misericordia nos lleva a la vida eterna)|
|>|>| Muchas veces cuando Judas usa la palabra Señor (kurios), es difícil decidir si se refiere a Dios o a Jesús. |
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!¿Cómo trataban los Judíos a los Gentiles en los tiempos de Jesús?
*No comían con ellos y se mantenían separados de ellos para no volverse ceremonialmente inmundos
*Prohibían su entrada al templo
*Prohibían que los Judíos se casaran con los Gentiles
*Resentían su subyugación a los Romanos y esperaban que Dios intervenga para devolver el poder a Israel
*Resistían a los Romanos cuando estos se entrometían en sus costumbres religiosos (p. ej., cuando quisieron poner escudos con imágenes de águilas en el templo en Jerusalén)
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!¿En qué maneras hablan los Evangelios de manera negativa acerca de los Gentiles?
*Cuando Jesús dice, "Hasta los Gentiles actúan así", implica que ellos son las personas con la peor conducta (Mt 5.47)
*Jesús dice que sus discípulos no deben orar como los Gentiles (Mt 6.7)
*Los discípulos no deben corren tras la comida y la bebida, como los paganos (Mt 6.32)
*Jesús envía a sus discípulos a una misión, pero no deben ir a los Gentiles (Mt 10.5)
*Los discípulos no deben ser como los líderes de los Gentiles (Mc 10.42)
*Jesús parece rechazar a la mujer cananea, y le dice que no es apropiado tomar el pan de los hijos y echarlo a los perros (Mt 15.26) (el contexto es la petición de una mujer Gentil) (véase el uso de perros en Mt 7.6)
*Si alguien no escucha a la iglesia, deben tratarlo como Gentil y publicano (Mt 18.17)
*Las naciones se opondrán a los discípulos (Mt 10.18, 24.9), pero después lamentarán (Mt 24.30)
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!¿En qué maneras hablan los Evangelios de forma positiva acerca de los Gentiles?
*Hay mujeres Gentiles en la genealogía de Jesús
*Los reyes magos, Gentiles, buscan a Jesús para adorarlo en Mt 2.1-12
*Galilea de los Gentiles verá una gran luz (Mt 4.15-16)
*Los discípulos serán la luz del mundo y la sal de la tierra (Mt 5.13-14)
*Jesús admiró la fe de un centurión romano, y exclamó que muchos vendrían del occidente y el oriente mientras los hijos del reino serían echados fuera (Mt 8.5-13)
*La Reina del Sur y las ciudades paganas de Sodoma, Tiro y Sidón, y Ninivé se hubieran arrepentido más rápido que las ciudades judías del tiempo de Jesús (Mt 11.20-24, 12.41-42)
*El cumplimiento de Isaías acerca de los Gentiles en Mt 12.15-21
*Una mujer cananea tiene gran fe (Mt 15.21-28), en contraste con la poca fe de los discípulos (Mt 6.30, 8.26, 14.31, 15.16, 17.20) y los Judíos (Mt 13.58, 17.17, 17.20)
*En Mt 24.14 y 26.13, Jesús dice que su evangelio será proclamado como testimonio a las naciones
*Un centurión romano al pie de la cruz declara que Jesús (Mt 27.54, Mc 15:39)
*Jesús envía a sus discípulos para que hagan discípulos de todas las naciones (Mt 28.19-20)
*En Marcos, lo que Jesús hace a favor de los Judíos, también hace a favor de los Gentiles
**Exorcismos (entre los Judíos, 1:21–28; entre los Gentiles, 5:1–20)
**La fe (de los Judíos, 5:18–20; de los Gentiles, 7:29–30);
**Una alimentación milagrosa (entre Judíos, 6:30–44; entre Gentiles, 8:1–13)
*Simeón predice que el niño Jesús será una luz para las naciones (Lc 2:31-32)
*En Juan, Dios ama al mundo, Jesús es la luz del mundo y vino para salvar al mundo
*Jesús tiene un rebaño más grande que Israel (Jn 10.11, 10.16)
*Algunos griegos deseaban conversar con Jesús (Jn 12:20–22)
*Véase también la sección sobre los Samaritanos
*Podemos notar también que Hechos, la crónica del avance del evangelio al mundo Gentil, es el segundo tomo de Lucas
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!¿En qué maneras los Evangelios parecen dar preferencia a los Judíos?
*Jesús envía sus discípulos a misiones diciéndoles que no deben ir a los Gentiles, sino a las ovejas perdidas de Israel (Mt 10.5-6, Mc 7.27)
*Jesús dice a la mujer cananea que no es apropiado tomar el pan de los hijos de Dios y dárselo a los perros.
*Jesús dice a la mujer Samaritana que la salvación pertenece a los Judíos (Jn 4:22)
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!¿En qué maneras hablan los Evangelios de forma negativa acerca de los Judíos?
*Juan el bautizador criticó a Israel y dijo que Dios podría levantar de las piedras hijos para sí, así que ellos no deben confiar en el hecho de que son hijos de Dios.
*Jesús criticó severamente a los líderes religiosos y políticos de los Judíos, y predijo la destrucción de Jerusalén y el templo.
*Jesús criticó severamente a varias ciudades, incluso Nazarét donde creció. Jesús dijo que las ciudades de Sodoma y Gomorra, Tiro y Sidón, y Ninivé eran mas justas que las ciudades de su generación.
*Jesús criticó severamente a su propia generación. En particular, usó la frase “esta generación” de forma despectiva. Su generación era una generación de víboras que pedía señales, pero Jesús rehusaba dárselos. Su generación era como un hombre liberado de un demonio sólo para ser dominado después por múltiples demonios. Hasta dijo que la culpabilidad de la sangre de todos los mártires de toda la historia caería sobre su generación (Mt 23.32-36 y paralelos)
*Usó Isaías 6 y 29 para criticar a “este pueblo”, ciego y sordo, con labios impíos
*Muchos han interpretado la parábola de los labradores (Mt 21.33–46; Mc 12.1–12; Lc 20.9–19) como un rechazo de los Judíos de parte de Dios, y su reemplazo por los Gentiles. Pero en los relatos de esta parábola, los líderes se dan cuenta que la parábola fue contra ellos, no de todo el pueblo. Los líderes religiosos de Israel van a ser reemplazados por los discípulos.
*Mateo 27.25 relata una maldición que el pueblo llama sobre sí mismo y sobre sus hijos.
*Juan 1.11 dice que Jesús “vino a los suyos” (es decir, a Israel, el pueblo de Dios), pero su pueblo no lo recibió.
*Juan en particular usa la frase “los Judíos” de forma negativa a través de su Evangelio
**Ejemplos: 8.52, 18.36, 19.7, 19.12, 19.38
**Pero en la narrativa de Juan, a veces hay personas judías distinguidas de “los Judíos” - 5:15; 7:11–13; 9:22
**Hay pistas que Juan escribe en un contexto donde alugnos de los destinatarios de su Evangelio fueron expulsados de las sinagogas, y Juan quiere darles ánimo (9:22; 12:42; 16:2). Puede ser que su uso de la frase “los Judíos” es un intento de mostrar las fuentes de esta situación en los tiempos de Jesús.
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!¿Cómo defendemos a los Evangelios de la acusación de antisemitismo?
*Jesús y sus discípulos eran Judíos
*Jesús llevó su mensaje de salvación específicamente a los Judíos durante los años de su ministerio, y su crítica se surgió porque fue rechazado por los líderes religiosos
*Jesús enfocó sus críticas en contra de los líderes religiosos y políticos de los Judíos. En contraste, sintió tristeza por el pueblo mismo.
*Las críticas de Jesús contra el pueblo Judío son similares a las denuncias proféticas del AT – son críticas de algunos Judíos contra otros Judíos basadas en cuestiones religiosas. No son críticas globales en contra de todos los Judíos basadas en el racismo.
*El NT entiende el Cristianismo como el cumplimiento del Judaísmo, no su reemplazo.
*Frases como “los Judíos” y “esta mala generación”, usadas de manera despectiva en los Evangelios, no hablan de los Judíos como raza, sino de los que rehusan creer en Jesús.
*En la historia de Europa los Judíos fueron insultados como los asesinos de Jesús por su papel en conseguir su crucifixión.
**Es cierto que los líderes religiosos de los Judíos conspiraron de forma culpable para conseguir la muerte de Jesús.
**También es cierto que cuando Pilato quiso soltar a Jesús, la multitud en Jerusalén clamó por su muerte
**Pero debemos resaltar el hecho de que en los Evangelios los Romanos también son vistos bajo una luz negativa
***Todos los Evangelios Sinópticos mencionan los Gentiles en las predicciones de la muerte de Jesús (Mt 20:19; Mc 10:33; Lc 18:32)
***Los soldados se burlan de Jesús
***Pilato actúa como cobarde, crucificando a un inocente por temor al pueblo, y lavándose las manos en una protesta hipócrita aunque él tenía el poder para liberar a Jesús (Mt 27:24)
**Podemos concluir que tanto los Gentiles como los Judíos fueron culpables de la muerte de Jesús
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!¿Debemos entender la parábola de los siervos malvados (Mt 21:33–46; Mc 12:1–12; Lc 20:9–19) como el reemplazo de Israel por los Gentiles?
*No. Se trata de los líderes del pueblo de Dios. Todos los Evangelistas especifican que Jesús habló en contra de los líderes (Mt 21:45–46; Mc 12:12; Lc 20:19).
*El significado es que el liderazgo del pueblo de Dios será quitado de los líderes religiosos de los Judíos y transferido a los discípulos de Jesucristo.
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<img src="http://www.giffmex.org/images/elnombresantiago.GIF">
Bauckham llama nuestra atención a este aspecto de 2 Pedro.
*2.13 “la recompensa de su injusticia” y 2.15, “el premio de la maldad.” (μισθὸς ἀδικίας)
*Véase también σπουδήν, σπουδάσατε (procurar) 1.5, 1.10, 3.14, ἀποφεύγειν, (escapar) 1.4; 2.18, 20; ἐξακολουθει̂ν, (seguir) 1:16; 2:2, 15; δελεάζειν, (seducen) 2:14, 18; ἔκπαλαι, (hace mucho tiempo) 2.3; 3.5; δωρει̂σθαι, (dar) 1.3–4; ἐπιχορηγει̂ν, (suplir) 1.5, 11; ἐπάγειν, (traer sobre) 2.1, 5; ταχινός, (rápido, rápidamente) 1.14; 2.1.
1. Gayo debe sentir que ha hecho lo correcto en ayudar a los hermanos, y debe seguir ayudándolos con comida y hospedaje
@@.indent1 "…harás bien en encaminarlos como es digno de su servicio a Dios, para que continúen su viaje…" (5-6)@@
2. Gayo debe seguir el buen ejemplo de Demetrio, no el mal ejemplo de Diótrefes
@@.indent1 "Amado, no imites lo malo, sino lo bueno. El que hace lo bueno es de Dios, pero el que hace lo malo no ha visto a Dios. Todos dan buen testimonio de Demetrio" (11-12)@@
¿Qué respuesta deseaba Pablo de los Corintios a su segunda carta? En resumen, Pablo les dijo:
*que perdonaran al pecador que habían disciplinado (2 Corintios 2.7-8)
*que terminaran de colectar la ofrenda que habían empezado (8.7-9.7)
*que recapacitaran de haber escuchado a los adversarios, y que se renovaran su relación con Pablo (véase el artículo para 18 exhortaciones al respecto)
*Pablo termina la carta con cinco exhortaciones generales en 13.11
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!¿Qué significa “resurrección”?
*Debemos distinguir el concepto de “resurrección” de dos términos similares:
**''La reencarnación'' es una doctrina Hindú que dice que las personas cuando mueren, regresan al mundo como nuevos seres, naciendo como un bebé, o como animal o planta
**''La revivificación o resusitación'' es volver de la muerte a la vida natural. Las “resurrecciones” de Lázaro y otras personas técnicamente pertenecen a esta categoría. Estas personas volvieron a morir
**''La resurrección'' es volver de la muerte a la vida, pero con las cualidades y habilidades de la nueva creación. Jesús no solo volvió a vivir, sino regresó transformado, con las cualidades que Pablo dice que todos disfrutaremos después de la resurrección (1 Cor 15) La resurrección lo pone a uno en un plano más allá de la muerte.
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!¿Qué creían los Judíos y Griegos acerca de la vida después de la muerte?
*''El Antiguo Testamento''
**Hay muy poca evidencia para la creencia de la vida después de la muerte en el AT
***Las bendiciones prometidas a Israel son bendiciones y prosperidad en esta vida
***¿Vuelve al polvo? (Gen 3:19)
**Sin embargo, hay pistas de la doctrina
***¿Existencia en el Seol? (Gen 42:38; Sal 89:48, 32:21; posiblemente Sal 86:13, Job 26:5; Sal 88:10; Prov 9:18; Isa 26:14)
***Dos personas no experimentaron la muerte
****Enoc (Gen 5:24)
****Elías (2 Reyes 2:9–11)
***1 Samuel 28:1–25 – Samuel podia hablar después de la muerte
***Algunos textos usan una figura de resurrección para hablar de la restauración de la nación
****Oseas 13:14
****Ezequiel 37:1–14
****La pregunta de Job en 14.14 recibe una respuesta en 19:25–27
****Sal 16:10, 49:15
****Isa 25:8, 26:19, 53:10
****Daniel 12:1–3, 13
*''Desarrollo doctrinal entre los dos testamentos''
**Algunos Judíos no creían en la vida más allá de la muerte
***Sirac 17:27–28, 30:17; 37:26, 39:9; 44:8–15, 46:19
**Otros creían en una resurrección física
***2 Macabeos 7:14; 16:13; 18:23
***1 Enoc 92:3–5; 104:2, 4
***Una resurrección general de los justos y los injustos: 4 Ezra 4:41–43; 7:32–38, T. Benj. 10:6–9; 2 Apoc. Bar. 49:2–51:12; 85:13
**Otros, influenciados por el pensamiento helénico, creían en la inmortalidad de forma general sin hablar de una resurrección
***4 Macabeos 9.22, 10.15
**En el tiempo de Jesús, los Saduceos no creían en la resurrección (porque eran conservadores), los Fariseos sí (porque eran los liberales) (Hc 23:8; 26:8)
*''El mundo greco-romano''
**El mundo pagano rechazaba la idea de la resurrección.
***Si uno iba a Hades, no regresaba. Y ya no era un ser humano sino una sombra o fantasma
****Homero: “Lamentar a tu hijo no hará nada. Morirás tú misma antes de traerlo nuevamente a la vida.” (Iliad 24.549-551)
****“Una vez que un hombre ha muerto, y el polvo a lamido su sangre, no hay resurrección.” (Esquilo, Las eumenídes)
****Cuando Apolos intentó regresar a un niño de la muerte, Zeus los castigó a ambos con un relámpago
****Plinio se burló de la idea como una locura
****Hércules en un mito rescata a una mujer y la restaura a la vida – la excepción que confirma la regla
****Los Epicureos negaban hasta la existencia de la persona después de la muerte
****Sócrates creía que la única posibilidad de la existencia después de la muerte sería dormir sin sueños
**Platón enseñaba la inmortalidad del alma – la muerte como una liberación del cárcel del cuerpo. En su sistema una resurrección del cuerpo hubiera sido el equivalente de volver a la cárcel.
**Conclusión: Wright, 82: “El mundo antiguo estaba dividido entre los que decían que la resurrección no podía suceder, aunque ellos quisieran que sucediera, y los que decían que no quisieran que sucediera, sabiendo que de todos modos no era posible.”
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!¿Cuáles son los antecedentes de la resurrección de Jesús que encontramos en los Evangelios?
*Jesús creía en la resurrección de los muertos (véase Escatología en las enseñanzas de Jesús)
**En contraste con los Saduceos, Jesús afirmó la resurrección de forma general. Véase su controversia con los Saduceos en Mc 12:18–27, Mt 22:23–33 y Lc 20:27–38
**En lo porvenir, la vida eterna como recompensa (Mc 10:30 (Mt 19:29, Lc 18:30)
**Juan 5:28–29, 11:25–26, 12:48, 14:2ff, etc
**El hecho de que Jesús hablaba de juicios y recompensas eternas, y el infierno como eterno, implica que creía en la vida eterna después de la muerte
*Jesús predijo su resurrección muchas veces
**Jesús comparó su resurrección al relato de Jonás en el pez tres días y noches
**Jesús comparó su resurrección con la reconstrucción del templo
*Jesús resucitó a por lo menos tres personas:
**La hija de Jairo (Mc 5:21–24, 35–43, Mt 9:18–19, 23–26, Lc 8:40–42, 49–56)
**El hijo de la viuda en Naín (Lc 7:11–17)
**Lázaro (Jn 11:1–44)
**Otras personas fueron resucitadas cuando Jesús murió (Mt. 27.51-53)
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!¿Qué clases de relatos encontramos en los Evangelios acerca de la resurrección de Jesús?
*Narrativas acerca de la tumba vacía
*Narrativas acerca de las apariencias de Jesús después de su muerte
*Es notable que no hay narrativas de la resurrección misma.
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!¿Qué peculiaridades inesperadas encontramos en las narrativas de la resurrección?
*Jesús no siempre fue reconocible (Lc. 24.31, 37, Jn. 20.14-15, 21.12)
*Las mujeres tenían miedo (Mc. 16.8)
*Algunos de sus discípulos dudaron (Mt. 28.17, Lc. 24.38, 41, Jn. 20.25, Mc. 16.14)
*Los discípúlos habia vuelto a la pesca.
*El número de ángeles al lado de la tumba varía entre los Evangelios
*Estas peculiaridades son evidencia a favor de la idea que estas narrativas son auténticas, y en contra de la idea que fueron inventadas por la iglesia primitiva después de algunos años.
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!¿Cuáles son las teorías que los eruditos no cristianos proponen para explicar la resurrección de Jesús? ¿Cómo podemos responder a estas teorías?
*Una teoría es que los discípulos inventaron la historia de la resurrección después de robar el cuerpo de Jesús.
**Si creemos esta teoría, tenemos que creer que los apóstoles dedicaron sus vidas a una mentira, predicaron con denuedo, fueron encarcelados, y la gran mayoría de ellos fueron mártires por una mentira.
**Además tenemos que creer que los discípulos pudieron dominar a los soldados romanos que guardaron la tumba. Para un soldado romano, abandonar el puesto de uno era un crimen castigado con pena de muerte.
*Otra teoría es que los seguidores de Jesús se equivocaron y en la madrugada, cuando era oscura todavía, ellos fueron a la tumba incorrecta.
**Esta teoría es débil porque hay menciones de varios grupos e individuos que fueron a la tumba. ¿Todos se equivocaron?
**Además, las autoridades judías podrían haber refutado la resurrección fácilmente, produciendo el cuerpo de Jesús para demostrar que la resurrección era una mentira o equivocación.
*Otra teoría es que Jesús perdió la conciencia pero no murió. La espada del soldado alivió la presión a sus órganos vitales, y después, la frescura de la tumba y las especias puestas en su cuerpo lo revivificaron.
**Si creemos esta teoría, tenemos que creer que los soldados romanos no pudieron distinguir entre un muerto y un vivo, y lo bajaron de la cruz de manera precipitada, antes de que había muerto.
**Si creemos esta teoría, tenemos que creer que los discípulos vieron a Jesús, su cuerpo casi desmenuzado por los Romanos, casi a punto de morir, y lo vieron como si fuera el Señor del universo, resucitado en poder, victorioso sobre sus enemigos.
*Otra teoría es que la iglesia primitiva adquirió la idea de la resurrección de otras tradiciones:
**¿Qué tradiciones podrían haber servido para plantear la idea de la resurrección?
***Tradiciones paganas:
****Mitos paganos de un dios (como, por ejemplo, Hércules) que muere y se resucita
****Leyendas persas dicen que el alma permanece en el cuerpo por tres días.
****El mito del redentor gnóstico
***Fuentes judías:
****Los relatos del profeta Elías
****Oseas 6.2, que habla de ser leventado al tercer día
**¿Cómo evaluamos esta teoría?
***Es dudoso que las tradiciones paganas hubieran tenido mucha influencia sobre personas judías como los apóstoles. Los Evangelios parecen firmamente fundamentados en conceptos judíos, no en ideas griegas o romanas.
***El profeta Elías se asocia con Juan el bautizador, no con Jesús
***Tiene mucho más sentido creer que hubo una resurrección primero, y luego los apóstoles leyeron Oseas 6.2 con nuevos ojos, que creer que no hubo resurrección, y los apóstoles
***Esta teoría tiene las mismas debilidades que la primera. Si la resurrección no ocurrió y la iglesia la inventó por causa de leer tradiciones paganas o judías, la iglesia todavía tuvo que mentir acerca de la resurrección y tuvo que sufrir severa persecución por esta mentira.
*Otra teoría es que Jesús apareció a los discípulos en una visión objetiva—la resurrección no es corporal, sino una realidad espiritual.
**Si creemos esta teoría, tenemos que descontar la evidencia de los Evangelios, que reportan que Jesús comió pescado, que algunas personas lo tocaron, etc.
**Además, tenemos que descontar la evidencia de las epístolas del NT. Por ejemplo, Pablo y Pedro enseñan en sus cartas que los creyentes se resucitarán de manera corporal, y basa esta enseñanza en la resurrección corporal de Jesús.
*Otra teoría es que los discípulos, en su emoción, tuvieron visiones sujetivas, y su fe en Jesús renació.
**Si creemos esta teoría, tenemos que creer que todo el grupo de discípulos tuvieron el mismo sueño, la misma alucinación, o la misma visión ecstática. Eso a pesar de que los sueños y las visiones ocurren a los individuos, no a grupos enteros.
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!¿Cuántas veces apareció Jesús después de su resurrección?
*Hay diez diferentes apariciones que la Biblia menciona, si no contamos su aparición a Pablo.
**Apareció a María Magdalena (Jn 20.11-18) [Mc 16.9-11]
**Apareció a Pedro (Lc 24.34, 1 Co 15.5)
**Apareció a dos discípulos en el camino a Emaús (Lc 24.36-43)
**Apareció a diez discípulos (sin Tomás) en el aposento alto (Lc 24.36-43, Jn 20.19-25) [Mc 16.14]
**Apareció a los once discípulos (ya con Tomás) en el aposento alto (Jn 20.26-31, 1 Co 15.5)
**Apareció a siete apóstoles en la pesca (Jn 21.1-23)
**Apareció a todos los apóstoles cuando dio la Gran Comisión (Mt. 28.16-20) [Mc 16.15-18]
**Apareció a 500 hermanos (1 Co 15.6)
**Apareció a Santiago (1 Co 15.7)
**Apareció a todos los apóstoles en el monte de la ascensión (Lc 24.44-49, Hc 1.3-8)
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!¿Qué enfatiza cada Evangelio en cuanto a la resurrección de Jesús?
''Marcos 16.1-8''
*Marcos no incluye una apariencia de Jesús. No menciona la resurrección para provocar fe de los inconversos.
*Temor y confusión
''Si aceptamos a Marcos 16.9-20''
*Enfatiza los milagros de los creyentes
*Enfatiza la exaltación de Jesús a la diestra de Dios
''Mateo''
*Dios muestra su aprobación de Jesús
*Contiene una apologética contra la acusación de los judíos
*Jesús es el Señor todopoderoso y autoridad máxima (28.18)
*La resurrección es el impulso para la misión evangelizadora.
''Lucas''
*Enfatiza que los discípulos tienen que esperar en Jerusalén (transición a Hechos)
*Enfatiza testimonio (24.48) y adoración (24.52-53)
*Enfatiza la presencia de Jesús en el sacramento (24.30-31)
*Enfatiza la naturaleza física de Jesús, ¿contra una herejía docética?
*Menciona también la ascensión
''Juan''
*Juan enfatiza la exaltación de Jesús a una existencia celestial donde Jesús trabaja a través de su Espíritu.
*Enfatiza la divinidad de Jesús (20.17, 28)
*Enfatiza la victoria de Jesús sobre la incredulidad (20.8, 16, 28, 31)
*Tomás y el discípulo que Jesús ama son paradigmas para los creyentes
*Énfasis en el domingo (20.1, 19, 26)
*Llamado a ser evangelizadores (21.1-14) y pastores (21.15-17)
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!¿Cuáles son las implicaciones de la resurrección de Jesucristo para nuestra teologia y nuestras vidas?
''Implicaciones teológicas''
*Significa la aprobación divina de Jesús de Nazaret como el verdadero Mesías
*Es la primera parte de la exaltación de Jesús (Isa. 53.12, Jn. 3.14, 8.28, 12.32).
*Jn. 20.28: En la resurrección vemos que Jesús es Dios.
**Sin embargo, N. T. Wright nos recuerda que la resurrección no es una prueba de la divinidad de Jesús por sí sola. Si uno de los criminales hubiera sido resucitado, nadie le hubiera adorado como Dios. La diferencia es que Cristo mismo antes de su muerte predijo su muerte y resurrección, hizo milagros, y dijo que era el Mesías. La resurrección simplemente afirma lo que Jesús dijo.
*Hay evidencia que la resurrección trajo el reino de Dios al mundo.
*La seguridad de nuestra resurrección se basa en el hecho de la resurrección de Cristo (1 Cor. 15.12f, Rom. 1.4, 6.5, etc). La resurrección de Cristo es el fundamento para la justificación (Rom. 4.25)
*Dios vindicó a Jesús el Inocente. Es un tema de importancia en el NT: los justos sufren, pero Dios los vindica.
*La resurrección es el fundamento de la misión de la iglesia, los apóstoles daban testimonio de la resurrección de Jesús.
''Implicaciones éticas''
*1 Cor. 15.58: Estar firmes y entregarse con confianza a la obra
*2 Cor. 5.16-17: Nueva perspectiva, nueva creación
*Col. 3.1-4: Buscar las cosas que están arriba con Cristo
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| 2.14 |Jesús por medio de la muerte destruyó al que tenía el poder de la muerte |
| 5.7 |Dios contestó las oraciones de Jesús y lo rescató de la muerte |
| 6.2 |La resurrección de los muertos es una de las enseñanzas que el autor considera básicas |
| 7.16 |Melquisedec (y Jesús) tienen el poder de una vida indestructible |
| 11.11-12 |Abraham tiene fe en que Dios le dará un hijo aunque su cuerpo es “casi muerto” |
| 11.17-19 |Se puede decir que Abraham recibió a Isaac de los muertos |
| 11.35 |Los hijos de algunas madres resucitaron, pero otros aceptaron la muerte para esperar una resurrección mejor |
|13.20-21 |Dios resucitó a Jesús, el pastor del rebaño, de los muertos |
,,Fuente: N. T. Wright, ''The Resurrection of the Son of God.'' (Minneapolis: Fortress, 2003), 457-461.,,
*La verdad (1.12, 2.2) y las mentiras, el error (2.3, 3.17)
*El “santo mandamiento” (2.21, 3.2)
*El conocimiento de Dios y de Jesucristo (1.2, 1.3, 1.5-6, 1.8, 2.20, 2.21, 3.18)
*La profecía y su inspiración divina (1.20-21)
*La inspiración de las cartas de Pablo como Escritura (3.16)
*El “camino” recto de verdad o de justicia, en contraste con el camino de Balaam (2.1, 2.15, 2.21)
*La verdad del Nuevo mandamiento se ve en Dios y en los lectores (2.8).
*Es lo que han escuchado desde el principio (2.24, 3.11)
*Viene por una unción que han recibido de Dios. Esta unción enseña a los *lectores acerca de todas las cosas. Es verdadera y no mentira (2.27)
*Su contenido: que amemos unos a otros (3.11)
*El agua y la sangre testifican con el Espíritu Santo (5.7)
*El testimonio de Dios es más autoritario que el testimonio del ser humano, y su testimonio es acerca de su Hijo (5.9, 5.10).
*El testimonio de Dios está en los corazones de los creyentes porque creen (5.10)
*El contendio del testimonio de Dios es que Dios nos ha dado vida eterna por su Hijo (5.11)
*La importancia de preservar la enseñanza y la tradición recibida
**“lo que era desde el principio” (1.1)
**“el viejo mandamiento” (2.7)
*Lo que les fue declarado (1.5)
*Instancias de la palabra 'mandamiento': 2.7-8, 3.23, 4.21
*Lo que sabemos / conocemos, y como lo sabemos:
**“Sabemos”: 2.3, 2.5, 3.2, 3.14, 3.24, 5.15, 5.18, 5.19, 5.20.
**“Conocemos”: 2.3, 2.18, 3.19, 4.6, 4.13, 5.2
**Otras instancias de “saber”: 2.11, 2.29, 3.20.
**Otras instancias de “conocer”: 2.13, 2.14, 3.1, 3.6, 3.16, 4.2, 4.6, 4.7, 4.8, 4.16, 5.20.
**En 1 Juan, tanto la palabra 'saber' como la palabra 'conocer' son traducciones de la palabra “//γινώσκω//”, con la excepción de los siguientes versículos, donde el verbo es “//οἶδα//”: 2.11, 3.2, 3.14, 5.15, 5.18, 5.19, y “sabemos” en 5.20.
//Fuentes: C. G. Bartholomew, "Wisdom Books," en New Dictionary of Biblical Theology. T. Desmond Alexander y Brian S. Rosner, (Downer’s Grove: ~InterVarsity Press, 2000; Leo G. Perdue, "Wisdom literature", en Dictionary of Scripture and Ethics. Joel B. Green, gen. ed. (Grand Rapids: Baker Academic, 2011); Raymond C. Van Leeuwen, "Wisdom Literature" en Dictionary for Theological Interpretation of the Bible. Kevin Vanhoozer (Grand Rapids: Baker Academic, 2005), 847-850;//
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!!Una definición de la sabiduría
Para los escritores del Antiguo Testamento, la sabiduría consiste en saber cómo funciona el mundo, saber cómo se relacionan las cosas de la vida, y ajustar la vida de uno para conformarse a este conocimiento. Dios ha diseñado al mundo con ciertas características y patrones, y la persona sabia discierne este orden cósmico inscrito en la creación, y su conducta se adapta para conformarse a él.
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!!El estudio de los libros sapienciales
Por mucho tiempo el estudio de los libros sapienciales del Antiguo Testamento fue neglegido, porque se decía que la teología del AT tiene que ver con los grandes hechos de Dios, y como la literatura sapiencial no habla de estos hechos, no contribuye mucho al pensamiento del AT. Los eruditos dieron a estos libros una importancia limitada. ,,C. G. Bartholomew, "Wisdom Books," en New Dictionary of Biblical Theology. T. Desmond Alexander y Brian S. Rosner, (Downer’s Grove: ~InterVarsity Press, 2000),,
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!!El necio
Se puede decir que en el Antiguo Testamento, el necio es el que cree que puede ordenar su vida a su gusto. El necio es el que anda contra la corriente en lugar de ajustarse al diseño que se exhibe en la creación. El necio es el que explota y manipula la creación, sin límite, para avanzar sus propios sueños y metas.
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!!El temor a Jehová
El Antiguo Testamento repetidamente afirma que el temor a Jehová es la fuente de la sabiduría (Job 28.28; Sal 111.10; Pr 1.7, 9.10, 16.6; Ecl 12.13). El temor a Jehová no es terror o espanto, sino reverencia y respeto para Dios en toda la conducta de uno. ,,T. Desmond Alexander and Brian S. Rosner, New Dictionary of Biblical Theology, electronic ed. (Downers Grove, IL: ~InterVarsity Press, 2001).,,
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!!La sabiduría y el conocimiento
La sabiduría no es igual al conocimiento. El conocimiento consiste en saber datos. Pero la sabiduría consiste en saber qué hacer con los datos, y acostumbrarse a hacerlo. El conocimiento sabe las reglas. Pero la sabiduría sabe cuándo y cómo aplicarlas a cada caso específico.
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!!Omisiones en la literatura sapiencial
La literatura sapiencial del Antiguo Testamento no habla casi nada de la historia de Israel, la ley, el culto, la profecía, o los hechos de Dios.
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!!Los libros sapienciales
La frase "literatura sapiencial" se refiere a los libros de Job, Proverbios, y Eclesiastés en el Antiguo Testamento, y los libros deuterocanónicos Sirac y La Sabiduría de Salomón.
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!!Dos caminos
Un énfasis importante de la literatura sapiencial es que presenta la vida como una decisión entre dos caminos o senderos (Sal 1; Pr 1-9).
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!!La tensión entre los libros sapienciales
Hay una tensión entre el libro de Proverbios, por un lado, y los libros de Job y Eclesiastés por el otro lado: Proverbios es un libro idealista. Proverbios dice, "Haz el bien, busca la sabiduría, y todo te saldrá bien. Haz el mal, rechaza la sabiduría, y todo te saldrá mal. Así funciona el mundo." Pero Job y Eclesiastés son libros más realistas, que nos enseñan que hay excepciones y límites a las reglas generales de Proverbios. A veces haces el bien como Job, pero te salen mal las cosas. Y según Eclesiastés, la sabiduría tiene sus límites, y uno no debe ser demasiado sabio. (Muchos han notado que los amigos de Job usan la teología de Proverbios para corregirlo a él, pero están equivocados acerca de él, y Dios tiene que corregirlos.)
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!!La sabiduría y la moralidad
Hay una diferencia entre la sabiduría y la moralidad. Uno puede ser sabio en cuanto al funcionamiento del mundo, y usar su sabiduría para fines malos. Otro puede ser una persona con ética y moralidad intachables, pero ser ingenuo con respecto a la manera en que funciona el mundo. Sin embargo, la falta de moralidad es finalmente una postura necia, porque seremos juzgados por nuestra conducta, y sería necio vivir de una manera que ofende al que nos juzgará en el día final.
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!!La sabiduría es un mensaje "desde abajo"
En el Antiguo Testamento, la literatura 'sapiencial' (es decir, acerca de la sabiduría - Job, Proverbios, Eclesiastés) es muy distinta a la literatura legal (el Pentatéuco) y los profetas. La ley y los profetas son mensajes 'desde arriba' - son mensajes y órdenes de parte de Dios que tienen que ser obedecidas. En cambio, los libros sapienciales son mensajes 'desde abajo' - son colecciones de descubrimientos que los seres humanos han hecho en sus observaciones acerca de cómo funciona el mundo.
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!!La sabiduría y la religión
Hay una diferencia entre la sabiduría y la religión. Una persona puede ser sabia sin ser religiosa, y vice versa. Una persona entiende cómo funciona la vida, el mundo, las personas, sin ser religiosa. Otra persona es religiosa, pero a la vez ingenua en cuanto a la vida - no sabe manejar las finanzas, relacionarse con los demás, o resistir las tentaciones. Desafortunadamente, hay muchas personas que usan la religión como pretexto para no esforzarse a ser sabios. Dicen que Dios proveerá por ellos, y por eso no usan la sabiduría que Dios les dio para acudir a los médicos, estudiar adecuadamente, evitar riesgos innecesarios, usar estrategia para sus proyectos, etc.
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!!La sabiduría y la creación
Según Job 28, Proverbios 3.19-20, y Proverbios 8.22-31, la sabiduría estuvo presente en la creación del mundo. Dios hizo al universo según un diseño sabio. Se puede decir que la sabiduría misma ha sido inscrita en la creación, y la creación está gobernada por las leyes de la sabiduría.
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|1.5|Si alguno de vosotros tiene falta de sabiduría, pídala a Dios, el cual da a todos abundantemente y sin reproche, y le será dada.|
|3.13-17|¿Quién es sabio y entendido entre vosotros? Muestre por la buena conducta sus obras en sabia mansedumbre. Pero si tenéis celos amargos y rivalidad en vuestro corazón, no os jactéis ni mintáis contra la verdad. No es esta la sabiduría que desciende de lo alto, sino que es terrenal, animal, diabólica, pues donde hay celos y rivalidad, allí hay perturbación y toda obra perversa. Pero la sabiduría que es de lo alto es primeramente pura, después pacífica, amable, benigna, llena de misericordia y de buenos frutos, sin incertidumbre ni hipocresía.|
,,Fuente: Sílabo de Dr. Dean Deppe, Calvin Theological Seminary, Grand Rapids, MI,,
*2 Pedro comienza hablando de la fe (1.1, 1.5), y la pone como el fundamento de la lista de virtudes en 1.5-7. También menciona el arrepentimiento en 3.9.
*La apostasía: El rechazo del conocimiento de Jesucristo pone a los incrédulos en una situación peor que su situación antes de conocerlo.
*Esta salvación se expresa como justicia (1.1), gracia y paz (1.2), la purificación de los pecados (1.9), vocación y elección (1.10), la entrada al reino de Jesucristo (1.11).
*Dios da protección a los creyentes: 2.5, 7, 9.
*Como perdón: 10.18
*Como purificación: 10.22
*Como la santificación: 10.14
*Como participación en Cristo: 3.14
*Es notable la frecuencia de las palabras “salvación” y “salvos” en Hechos
*El perdón de los pecados es un tema que reocurre (2.38, 3.19, 3.25ff, 5.31, 10.43, 11.18, 20.21), pero Lucas no lo conecta con la cruz de Cristo. La cruz de Cristo parece no tener un lugar importante en la teología de Lucas.
*La cita de Isaías 53 en Hechos 8 termina antes de 8b, para enfocarse en la salvación.
*Dios es un Salvador (Judas 25), y Judas y sus lectores tienen una salvación en común (Judas 3).
*Son 'santos' y han sido llamados por Dios (Judas 1)
*Dios les da gracia, misericordia y paz (Judas 2), pero algunos convierten su gracia en una licencia para libertinaje (Judas 4)
*Cristo los cuida y guarda hasta el día de su venida cuando serán sin mancha (Judas 1, 25)
*Judas no menciona el papel de la muerte y resurrección de Jesucristo en la salvación
*El evangelio se menciona en Judas 3 como la fe (o sea, el cuerpo de doctrinas) que fue encomendada a los santos. Ellos tienen que fortalecerse en esta fe (Judas 20)
*Hay más énfasis en la gracia y misericordia de Dios, pero también se menciona la responsabilidad humana, la importancia de mantenerse dentro de la fe (Judas 20-21)
*Recibirán vida eterna (Judas 21) con gozo (Judas 24)
*Mientras tanto, tienen que extender a otros la misericordia que ellos mismos han recibido (compare Judas 22-23 con Judas 21)
*Dios salva, 4.12
*Regeneración por la palabra (el evangelio), 1.18, 1.21
*No por la fe sola, 2.14.
*Por la oración de fe, 5.15
*Por el esfuerzo de un creyente que busca a los pecadores, 5.20
*Los Tesalonicenses sabían que Pablo actuaba de una manera santa cuando estuvo entre ellos (2.10)
*Dios desea la santificación de los Cristianos (4.3)
*Deben apartarse de la inmoralidad sexual (4.3)
*Según el griego de 1 Tesalonicenses 4.4, debemos "tratar a nuestra vasija" en santidad y honor"
*No vivir como los paganos, que viven en pasiones desordenadas (4.5)
*Dios nos ha llamado para ser santos, no impuros (4.7)
*Es para nuestra santidad que Dios nos dio su "santo" Espíritu (4.8)
|!2.28|Ahora, hijitos, permaneced en él, para que cuando se manifieste, tengamos confianza, para que en su venida no nos alejemos de él avergonzados.|
|!3.2|Amados, ahora somos hijos de Dios y aún no se ha manifestado lo que hemos de ser; pero sabemos que cuando él se manifieste, seremos semejantes a él, porque lo veremos tal como él es.|
|!4.17|En esto se ha perfeccionado el amor en nosotros, para que tengamos confianza en el día del juicio, pues como él es, así somos nosotros en este mundo.|
<span class="source">Texto bíblico: Reina Valera Revisada (1995) Bible Text (Miami: Sociedades Biblicas Unidas, 1998)</span>
La segunda venida de Cristo aparece varias veces en Filipenses:
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|1.6|estando persuadido de esto, que el que comenzó en vosotros la buena obra, la perfeccionará ''hasta el día de Jesucristo'';|
|1.10|para que aprobéis lo mejor, a fin de que seáis sinceros e irreprensibles ''para el día de Cristo'',|
|2.16|asidos de la palabra de vida, ''para que en el día de Cristo'' yo pueda gloriarme de que no he corrido en vano, ni en vano he trabajado. |
|3.20|Mas nuestra ciudadanía está en los cielos, de donde también esperamos al Salvador, al Señor Jesucristo; |
Además, podemos notar el elemento escatológico del libro de la vida en 4.3.
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!!En base a las necesidades de los oidores
El primer paso de la exégesis, la selección de un texto, no requiere mucha explicación. El predicador tiene que seleccionar un texto bíblico que va a predicar, en vista de las necesidades de su iglesia.
Por ejemplo, si el predicador se da cuenta que el conocimiento de su iglesia con respecto a la doctrina de la creación necesita reforzarse, debe escoger un texto acerca de esta doctrina, como Génesis 1 o Salmo 8. Si la iglesia tiene conflictos, debe escoger un texto acerca de la reconciliación y la unidad.
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!!¿Textos o temas?
De preferencia, el predicador debe escoger un texto bíblico, y predicar el significado y las implicaciones de ese texto, en lugar de usar el texto solamente para introducir un sermón temático. Hay momentos para sermones temáticos (sermones que explican el desarrollo de un tema o una doctrina a través de la Biblia), pero la gran mayoría de los sermones deben ser sermones exegéticos.
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!!Otros consejos para escoger textos:
*El texto puede ser parte de una serie de sermones sobre un libro bíblico.
*El predicador debe intentar predicar de una variedad de libros bíblicos, para exponer todo el consejo de Dios, no solamente predicar de sus libros o temas favoritos.
*Todo texto bíblico es bueno e inspirado para enseñar y corregir. Pero el púlpito no es necesariamente el contexto apropiado para hacerlo. Algunos textos no son para predicar, sino para usar en otros contextos: la consejería pastoral, la educación cristiana, la consejería prematrimonial, etc. Por ejemplo, hay textos que hablan de temas sexuales de una forma gráfica, y no se debe predicar estos textos cuando hay niños presentes.
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!¿Dónde fue sepultado Jesús?
En la tumba de José de Arimatea.
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!¿Qué sabemos acerca de José de Arimatea?
*Era un discípulo de Jesús (Mt 27.57)
*Pero no abiertamente porque temía a los Judíos (Juan 19.38)
*Esperaba al reino de Dios (Mc 15.43)
*Era rico (Mt 27.57, en cumplimiento de Isaías 53.9)
*“Entró osadamente” a Pilato para pedirle el cuerpo de Jesús (Mc 15.43, Jn 19.38).
**Hubiera sido un gran riesgo asociarse con alguien condenado por Pilato y proponer darle una sepultura apropiada
*Puso el cuerpo de Cristo en su propia tumba, que era nueva, lo envolvió con una sábana nueva y con Nicodemo, otro discípulo secreto, aplicó alrededor de 34 kilos de mirra y áloes (especias aromáticas), y puso la piedra sobre la puerta (Jn 19.39-42)
**Los Judíos desde el tiempo intertestamentario tenían un afán de enterrar adecuadamente a los cadáveres. Era parte de su piedad religiosa
**Los Evangelios dan la impresión de que las mujeres siguieron a José a la tumba, pero quedaban separadas de él
*Era miembro del Sanhedrín (15.43 – el concilio se refiere al Sanhedrin en 15.1)
**Es interesante que Hc 13.29 da la impresión de que fueron sus enemigos que lo pusieron en la tumba.
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!¿Qué sabemos acerca de la práctica de sepultar a las personas en el primer siglo?
*Los Romanos insistían en sepultar o enterrar a toda persona, aun si solo echara un poco de tierra sobre el cadaver. Era falta de respeto no enterrar a un cuerpo.
*Precisamente por eso, es notable que los Romanos rehusaban enterrar a los criminales ejecutados. Además, los cadáveres de los crucifcados por lo general quedaban en sus cruces para que las aves los comieran, y para que sirven de ejemplo para otros criminales
*Los Judíos, en cambio, sepultaban o enterraban a todos, incluso a los crucificados y otras personas crucificadas, para evitar la maldición de Deuteronomio 21.22-23
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!¿Qué detalles distintos añade cada Evangelio acerca de la sepultura de Jesús?
*Mateo menciona que asignaron guardia para cuidar la tumba (27:62–66)
*Marcos nota el fracaso de los discípulos: los discípulos de Juan el batuizador lo sepultaron, y las mujeres están presente para la sepultura de Jesús, pero los discípulos de Jesús no están presentes
*Juan presenta la sepultura como si fuera la sepultura de un rey, notando la gran cantidad de especias, la tumba nueva, y la conformidad a las regulaciones judías
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En enero de 2009 estudié el Nuevo Testamento buscando todos los versículos acerca de la sexualidad. Como el adulterio y el divorcio son interrelacionados en el NT, sentí la necesidad de incluir las enseñanzas acerca del matrimonio y el divorcio también.
''La sexualidad en los Evangelios''
*Juan el bautizador criticó a Herodes por haber robado a la esposa de su hermano para casarse con ella (Mc. 6.18).
*Jesús dijo que el matrimono es una unidad entre varón y mujer, ordenada por Dios, y que el divorcio es una forma del adulterio (Mt. 5.31-32, 19.4-9, Mc. 10.5-12, Lc. 16.18).
*Jesús dijo que alguien que codicia a una mujer ha cometido el adulterio en su corazón (Mt. 5.27-28)
*Jesús dijo que el adulterio y la fornicación son malos (Mt. 15.19, Mc. 7.21-22, Mc. 10.19, Lc. 18.20).
*Jesús promovió el solterío por la causa del reino de Dios (Mt. 19.10-12).
*Jesús dijo que después de la resurrección de los muertos, las personas ya no se casarían (Mt. 22.29-30, Mc. 12.24-25, Lc. 20.34-35).
*Jesús implicó claramente que las prostitutas y sus clientes son pecadores, pero pueden ser perdonados (Mt. 21.31-32, Lc. 15.30).
*Jesús profetizó acerca de los múltiples matrimonios de la mujer Samaritana, sin evaluarlos (Jn. 4.17-18)
*En un texto cuya autenticidad se disputa entre eruditos, Jesús no condena a una mujer encontrada cometiendo el adulterio (Jn. 7.53-8.11).
''La sexualidad en Hechos''
*El concilio de Jerusalén pidió a los Cristianos gentiles a que se abstengan de la fornicación (Hc. 15.20, 29, 21.25). Aparte de eso, la sexualidad no se menciona en Hechos.
''La sexualidad en las cartas de Pablo''
*En Romanos 1.24-27 Pablo critica al mundo pagano. Dice que Dios ha entregado a los paganos a sus pasiones y deseos para que corrompen a sus cuerpos con conducta homosexual, algo no natural.
*1 Corintios es la carta paulina con más material acerca de la sexualidad y el matrimonio.
*En 5.1-5 Pablo exige disciplina eclesiástica para un hombre que tuvo relaciones sexuales con su madrasta.
*En 6.12-20 Pablo prohibe la inmoralidad sexual y la prostitución, por las siguientes razones: no debemos usar nuestra libertad para participar en cosas que pueden llegar a dominarnos; el pecado sexual es contrario al honor; nuestros cuerpos pertenecen al Señor porque nos hizo, y no fuimos diseñados para participar en la inmoralidad sexual; Dios algún día levantará nuestros cuerpos de la muerte; nosotros, y nuestros cuerpos, tienen una unión mística con el Señor, así que es inconcebible unirnos con una prostituta; los pecados sexuales son ofensas con nuestros propios cuerpos, que son templos del Espíritu Santo; y nuestros cuerpos pertenecen a Dios porque nos redimió.
*Capítulo 7 es una discusión extendida acerca del matrimonio y la sexualidad. En este capítulo Pablo afirma tanto el solterío como el matrimonio, aunque varias veces afirma su preferencia para el solterío, dando razones prácticas para justificar su preferencia. Pablo también afirma (y exhorta a los casados a) las relaciones sexuales dentro del matrimonio. Prohibe el divorcio y el matrimonio después del divorcio. Aconseja a los creyentes a que permanezcan en sus matrimonios con los inconversos a menos que el cónyuge inconverso desea dejar al cónyuge cristiano. Por razones escatológicas, Pablo aconseja a las personas a que permanezcan en su estado matrimonial actual, cualquier que sea. Por último, dice que las viudas son libres para casarse nuevamente (v.t. Romanos 7.2-3).
*En 10.8 se refiere a la inmoralidad sexual de los Israelitas en el desierto.
*En 2 Corintios Pablo habla de la impureza y la inmoralidad sexual de algunos en aquella iglesia (12.21).
*En 1 Tesalonicenses 4.3-8 Pablo prohibe la fornicación por las siguientes razones: es contraria al honor y la santidad; es conducta solo para los paganos que no conocen a Dios; es un rechazo de la autoridad de Dios; Dios nos dio su Espíritu Santo para que fuéramos santos.
*En 1 Timoteo 4.3-5 Pablo rechaza la enseñanza de los que prohiben el matrimonio, y dice que el matrimonio es bueno.
*En 1 Timoteo (esp. 5.5-6, 5.11-12, 5.14), Pablo tiene algunas palabras para las viudas jóvenes que confunden y parecen severas para lectores modernos. Por un lado, las condena por ser tan consumidas de sus deseos que ellas quieren casarse. Pablo parece decir que casarse en este caso es equivalente a ser infiel a Cristo. Pero después las aconseja a que se casen y produzcan hijos.
*En Tito 3.2 y 3.12 Pablo dice que los ancianos y diáconos deben ser esposos de no más de una esposa.
*En Efesios 5.22-33, Colosenses 3.18-19 y Tito 2.3-5 Pablo da consejos acerca de la manera en que maridos y mujeres deben tratarse.
*Pablo menciona en breve el mandamiento “No cometerás el adulterio” en Romanos 2.22, 13.9.
*Los pecados sexuales que aparecen en las varias listas de vicios son los siguientes: el adulterio, la fornicación, ofensas homosexuales, la impureza, pasiones desordenadas, orgías, prostitución, la inmoralidad sexual. Pablo dice de los que practican muchos de estos pecados que ellos no heredarán el reino de Dios (1 Co. 5.9-13, 6.9-10, Ga. 5.19-21, Ef 4.19-23, 5.3-5, Co 3.5-7, 1 Ti 1.9-10).
''La sexualidad de Hebreos a Apocalipsis''
*Hebreos dice que Dios juzgará a todo fornicador y adúltero, y exhorta a sus lectores a que honren sus matrimonios, evitando la infidelidad sexual (13.4) Esta es la única mención de la sexualidad en Hebreos.
*Santiago solo menciona brevemente al mandamiento “No cometerás adulterio” en 2.11.
*1 Pedro menciona las ‘lascivias’ y ‘orgías’ de los gentiles en las cuales sus lectores ya no andan como antes hacían (4.3). También instruye a los esposos y esposas en cómo deben tratarse en 3.1-7.
*2 Pedro y Judas responden a los falsos maestros quienes andan en la lujuria y la inmoralidad sexual y corrompen su carne. La mención de Sodoma y Gomorra, y la mención de ‘deseos no naturales’, parece implicar que se trata de la actividad homosexual (véase especialmente 2 Pedro 2.6-10, 2.14, 3.3, Judas 7-8, 16, 18). 2 Pedro también habla de manera general acerca de la corrupción que ha entrado al mundo debido a la lujuria (1.4).
*1, 2 y 3 Juan no mencionan la sexualidad directamente.
*Apocalipsis menciona a dos falsos maestros quienes tentaron a las iglesias a cometer la fornicación y el adulterio (2.14, 2.20-23). Dice dos veces que los fornicadores se encontrarán fuera de la ciudad celestial, en el lago de fuego (21.8, 22.15, v.t. 9.21). El libro también usa la fornicación repetidamente como metáfora para el comercio entre las naciones y la ciudad idólatra opuesta a Dios. Apocalipsis 14.4 contiene la mención extraña de algunos varones vírgenes quienes no habían ‘corrompido su carne’ con las mujeres.
''Conclusiones''
*Jesús y los apóstoles afirman la sexualidad humana, pero exigen que sea expresada únicamente dentro del contexto de un matrimonio, un matrimonio a la vez, tales matrimonios solo destruidos por la muerte de uno de los esposos. Naturalmente, entonces, el adulterio, la fornicación y el divorcio son los pecados que reciben más atención en el NT. La actividad homosexual también es considerada contra la naturaleza, y pecaminosa.
*Tanto Pablo como Jesús eran solteros, y afirman la soltería. Además, ambos declaran que la soltería sería preferible al matrimonio para los que descubren que son habilitados por Dios para mantenerse solteros.
*Siete libros del NT no incluyen ninguna enseñanza acerca del matrimonio y la sexualidad (Filipenses, 2 Tesalonicenses, 2 Timoteo, Filemón, 1, 2, 3 Juan), y otros cinco libros mencionan estos temas solo una o dos veces brevemente (Juan, Hechos, Gálatas, Hebreos, Santiago).
*Los pecados sexuales son denunciados firmemente en el NT, pero los autores no hablan de ellos extensamente excepto en 1 Corintios, 1 Timoteo, 2 Pedro y Judas, donde escriben a iglesias que se están cediendo a estos pecados. Los pecados sexuales no reciben atención inordinada en comparación a otros pecados. Los apóstoles pasan mucho más tiempo hablando acerca del conflicto interpersonal, por ejemplo. En vez de ser obsesionados por asuntos sexuales, los apóstoles simplemente asumen lo que ellos recibieron de las varias enseñanzas del AT acerca del sexo y el matrimonio.
*Los pecados sexuales (igual a otros pecados) se conectan varias veces a los deseos y pasiones desordenados, pero no estudié la relación entre la sexualidad y los deseos.
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!¿Qué dijo Jesús acerca del celibato / el solterío?
*Jesús y Pablo, ambos celibatos, dijeron lo mismo acerca del celibato (compara Mt 19.10-12 con 1 Cor 7.1, 8-9, 25-35)
**Ambos afirmaban el matrimonio
**Pero ambos dijeron que el celibato era un estado preferible al matrimonio
**Ambos dijeron que la decisión entre el matrimonio y el celibato depende del don que Dios ha dado a la persona
**Ambos hablaron de renunciar el matrimonio para servir a Dios (Jesús = “para el reino”, Pablo “los asuntos del Señor, agradar al Señor”)
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!¿Qué dijo Jesús acerca del divorcio?
*Jesús dijo que el matrimono es una unidad entre varón y mujer, ordenada por Dios, y que el divorcio es una forma del adulterio (Mt. 5.31-32, 19.4-9, Mc. 10.5-12, Lc. 16.18).
**La versión en Marcos y en Lucas nos da la posición principal de Jesús: el divorcio para casarse nuevamente es adulterio.
***Algunos hombres se divorciaban para poder casarse con otra mujer. Era una forma ‘legal’ para minar la intención de la ley. Jesús eliminó esta opción y la llamó lo que era, el adulterio disfrazado.
**Las dos versiones en Mateo nos dan una clarificación: en casos de adulterio, la persona perjudicada podía pedir un divorcio
***Como las mujeres dependían de los hombres para sobrevivir, una mujer divorciada quedaba obligada a buscar otro esposo rápidamente. Resultaba en que el primer esposo guardaba su reputación porque fue fiel a la ley y presentó la carta de divorcio. Pero la mujer y el otro hombre parecían adúlteros, cuando en realidad la mujer era víctima y el segundo hombre trataba de ayudarle. Jesús pone la culpabilidad moral sobre el hombre que presenta carta de divorcio para motivos inadecuados. Solo permite que el hombre divorcia a su mujer si ella ha cometido el adulterio.
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!¿Qué más dijeron Juan el bautizador y Jesús acerca del matrimonio y la sexualidad?
*Juan el bautizador perdió su vida porque criticó a Herodes por haber robado a la esposa de su hermano para casarse con ella (Mc. 6.18).
*Jesús dijo que la lujuria es igual al adulterio (Mt. 5.27-28)
*Jesús dijo que el adulterio y la fornicación son malos (Mt. 15.19, Mc. 7.21-22, Mc. 10.19, Lc. 18.20).
*Jesús implicó claramente que las prostitutas y sus clientes son pecadores, pero pueden ser perdonados (Mt. 21.31-32, Lc. 15.30).
*Jesús profetizó acerca de los múltiples matrimonios de la mujer Samaritana, sin evaluarlos (Jn. 4.17-18)
*En un texto cuya autenticidad se disputa entre eruditos, Jesús no condenó a una mujer que otros encontraron en el acto de cometer el adulterio (Jn. 7.53-8.11)
*Jesús dijo que el matrimonio no es permanente. Después de la resurrección, las personas ya no se casarán (Mt. 22.29-30, Mc. 12.24-25, Lc. 20.34-35).
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El problema de los destinatarios del libro de Hebreos tenía un aspecto interno, un aspecto externo, y un peligro que surge de los dos aspectos.
''El aspecto interno del problema''
El aspecto interno era que los destinatarios de Hebreos habían descuidado su vida espiritual y estaban en un estado de apatía y flojera:
|yellowaltrows|k
|2.1|La implicación es que algunos no atendían con diligencia al mensaje de Jesús que habían oído.|
|2.3|La implicación es que algunos estaban descuidando la gran salvación que habían recibido.|
|5.11-12|Se habían hecho tardos para oir. Deberían de haberse convertidos en maestros, pero tenían necesidad de que el autor volviera a enseñarles los conceptos más básicos.|
|6.11-12|La implicación es que algunos de ellos son espiritualmente peresozos (flojos)|
|10.25|Algunos habían dejado de asistir a las reuniones de la iglesia.|
''El aspecto externo del problema''
El aspecto externo era que existía la amenaza de una persecución más severa de lo que los destinatarios habían experimentado antes:
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|10.32-34|En algún momento en el pasado, los destinatarios fueron perseguidos, se mantuvieron fieles, y ayudaron a los hermanos que fueron encarcelados por su fe.|
|12.3-6|Hasta la fecha ninguno de los destinatarios había perdido su vida por su fe en Cristo, pero el autor implica que pronto ellos experimentarán una persecución más severa.|
|13.12-13|Los destinatarios tendrán que salir del campamento (cortar sus lazos al Judaísmo) para asociarse con Jesús.|
''El peligro''
El peligro era que la combinación de su flojera y la persecución inminente les ponían en riesgo de la ''apostasía'': dejar al Cristianismo para el Judaísmo. Si leemos entre las líneas del mensaje de la carta, descubrimos que los destinatarios fueron Cristianos presionados por algunos Judíos para que regresaran al Judaísmo.
1 Pedro no contiene referencias específicas a sus lectores, detalles acerca de la vida del autor, ni saludos personales. Pedro no parece haber conocido a sus lectores muy bien. Sin embargo, escribió una carta muy pastoral y sensible. La carta no contiene polémicas contra falsos maestros ni evidencia de facciones entre los lectores. La circunstancia más importante que provocó la carta era la persecución de los lectores por los inconversos alrededor de ellos.
''La naturaleza de la persecución en 1 Pedro''
Antes se creía que la persecución mencionada en 1 Pedro se trataba de la persecución oficial del Imperio Romano. Evidencia:
*3.15: La necesidad de estar preparado para dar una “defensa”—¿defensa en la corte?
*4.12: ¿Es el “fuego de la prueba” literal? (Nerón quemó a los Cristianos)
*4.15-16: ¿Es ser Cristiano un crimen paralelo con ser asesino, ladrón o criminal?
*5.9: La persecución parece ser ámplia, todo el imperio o todo el mundo.
Pero, en realidad ahora creemos que la persecución mencionada aquí era ''una persecución local'':
*No hay evidencia de una persecución romana oficial a través del imperio para el tiempo en que 1 Pedro fue escrita. La persecución de Nerón (64d.c.) fue limitada a Roma, y la primera persecución oficial fue en el tiempo de Domiciano (81-96 d.c.) y Trajano (98-117 d.c.).
*Los textos mencionados arriba pueden ser interpretados mejor como respuestas a una persecución informal.
*En ninguna parte de 1 Pedro es la persecución conectada con el imperio o el emperador. Más bien, Pedro habla en términos positivos acerca del emperador y los oficiales del gobierno (2.13-14, 2.17).
Sobre todo, la persecución que los lectores de esta carta habían experimentado fue mayormente ''abuso verbal'', no física. Es interesante notar los verbos griegos que Pedro usa. Con la excepción del último punto en la lista abajo, son verbos que tienen que ver con el uso de la boca:
*Calumniar, murmurar (2.12, 3.16)
*Insultar (3.9)
*Denunciar, maltratar (verbalmente) (3.16)
*Ultrajar (4.4)
*Ultrajar, insultar (4.14)
*Golpear (2.20 - en el contexto de esclavos y amos)
El maltrato que recibieron produjo en ellos sufrimiento (1.6, 2.19), ganas de retallar (2.23, 3.9), temor (3.6, 3.14), confusión (4.12), vergüenza (4.16), y ansiedad (5.7)
''Propósito''
Dada estas circunstancias, entonces, podemos decir con confianza que el propósito de Pedro en escribir esta carta era para consolar y animar a los creyentes que enfrentaban la persecución y el maltrato. 5.12 es una expresión de este propósito.
,,Fuentes: Face of New Testament Studies, 382-3.,,
Cuando leemos 1 Tesalonicenses y lo comparamos con Hechos 17.1-9, podemos ver claramente la relación entre Pablo y los destinatarios, y la situación que provocó la composición de esta carta.
*Pablo y sus colegas (de aquí en adelante "los apóstoles") llegaron a la ciudad de Tesalónica durante su segundo viaje misionero (Hechos 17), después de ser maltratado por la gente de Filipos (2.2).
*Pablo pasó tres semanas predicando y argumentando en la sinagoga (Hechos 17). Algunos judíos, muchos “temedores de Dios”, y algunas mujeres prominentes se convirtieron.
*Los Cristianos en Tesalónica (de aquí en adelante "los Tesalonicenses") tuvieron una conversión poderosa (1.6-10).
*No es muy claro cuánto tiempo más los apóstoles estuvieron en Tesalónica.
*Los apóstoles llegaron a amar a los Tesalonicenses (3.12), compartiendo sus vidas con ellos (2.8), animando y consolándolos (2.11-12), actuando con ellos con ternura (2.7), trabajando día y noche para no ser carga para ellos (2.9) mientras quedaban con ellos en sus casas.
*Los apóstoles advirtieron a los Tesalonicenses que estos experimentarían persecución (3.4).
*Los Judíos incitaron un alboroto; llevaron a Jasón y a otros ante las autoridades; los Cristianos Tesalonicences tuvieron que enviar a Pablo y Silas a Berea para escapar (Hechos 17).
*Así que los apóstoles fueron arrancados de Tesalónica (2.17-18) antes de que puderion terminar de instruir y fortalecer a los Tesalonicenses.
*Repetidamente los apóstoles intentaron regresar para visitar nuevamente a los Tesalonicenses, pero Satanás frustró sus intentos (2.17-18).
*Los apóstoles decidieron permanecer en Atenas (3.1).
*Los Tesalonicenses empezaron a experimentar fuerte persecución ("pruebas") instigado por sus compatriotas (2.14, 3.3).
*Los apóstoles temían que los Tesalonicenses iban a abandonar a Cristo debido a la presión, y que la labor de los apóstoles entre ellos iba a ser por nada (3.5)
*Los apóstoles enviaron a Timoteo para que viera como iban los Tesalonicenses, y para estimularlos en su fe (3.2, 3.5).
*Timoteo regresó con buenas noticias:
**Los Tesalonicenses tenían fe y amor (3.6, 3.7)
**Los Tesalonicenses estaban firmes en el Señor (3.8)
**Los Tesalonicenses amaban a los apóstoles todavía, y deseaba verlos (3.6).
*Estas buenas noticias animó mucho a los apóstoles, quienes experimentaban dificultades y persecución también (3.7, 3.9).
*Los apóstoles oraban para ver nuevamente a los Tesalonicenses y terminar su labor de fortalecerlos (3.10-11).
*Los apóstoles enviaron la presente carta, exhortando a que fuera leída "a todos los hermanos" (5.27).
Pedro sabe que pronto va a morir, y quiere preparar a sus lectores para vivir sin él. En particular, quiere advertirles del peligro de los falsos maestros. Pedro usa las promesas escatológicas de los profetas y apóstoles para estimular a sus lectores a vivir vidas santas y fortalecerse contra la venida inminente de estos hombres impíos.
No se sabe mucho sobre los destinatarios. Harrison (424) dice que eran Gentiles, y menciona 1.1 y 3.15ff como evidencia. 3.1 sugiere que 2 Pedro tiene los mismos destinatarios que 1 Pedro, que vivían en Asia (véase 1 Pedro 1.1).
''¿Qué sabemos de los falsos maestros''
Estos maestros eran creyentes pero se habían apartado de la verdad (2.20-21). Sin embargo Pedro los describe comiendo con los destinatarios (2.13), y aprovechándose de ellos (2.3).
''Problema interpretativo:'' Pedro a veces los describe como una amenaza para el futuro cercano (2.1-3, 3.1-4), pero en otros lugares los describe en el tiempo presente como si ya estuvieran presentes entre los destinatarios de la carta (p. ej. 2.10b-22). Además, Pedro cita varias objeciones de ellos a través de la carta. ¿Están presentes o vendrán en el futuro? Podríamos explicar esta discrepancia de dos maneras:
*Tal vez Pedro usa el tiempo presente porque los falsos maestros están presentes en el medio de sus lectores, y usa el tiempo futuro porque para los profetas a quienes se refiere era una amenaza futura
*O tal vez Pedro usa el tiempo presente porque los falsos maestros existen en otras partes, y usa el tiempo futuro porque estos maestros todavía no han llegado donde viven los destinatarios.
Las dos opciones tienen sus ventajas, y es difícil decidir entre ellas. Por un lado, la carta parece una advertencia de un peligro inminente que no ha llegado todavía. Pero por otro lado, es difícil explicar versículos como 2.3 y 2.13 si los falsos maestros no tienen contacto con los destinatarios, y en general las cartas del NT son ocasionales - se dirigen a problemas específicos y actuales. Por estas razones este autor se //nclina hacia la primera opción.//
Uno de los dos errores principales de los falsos maestros parece ser ''el antinomianismo'', o la licencia. Ellos siguen sus propios deseos y son esclavizados por ellos (2.10, 2.19, 3.3, cf. 1.4), particularmente en las áreas de la sexualidad y el dinero.
*Tienen ojos llenos de adulterio y son expertos en avaricia (2.14, cf. 2.3).
*Los ejemplos en 2.4-8 son de pecados sexuales.
*2.13 dice que se gozan de sus placeres abiertamente, bajo la luz del día.
*Balaam es un ejemplo de alguién que usó la religión para avanzar económicamente.
El otro error de ellos era ''el rechazo de la autoridad.'' Son hombres “inicuos” (//ἄθεσμος//, = sin ley, 3.17). Calumnian a los seres celestiales (2.10-12) y niegan a Jesucristo (2.1). Si tomamos los argumentos de Pedro como defensas contra ataques de los falsos maestros, podemos ver que ellos cuestionan la autoridad y sinceridad de Pedro (1.16-18), cuestionan el mensaje de los profetas (1.20-21) y se burlan de la doctrina de la segunda venida (3.4). También distorsionan las cartas de Pablo (3.16).
Además de ser malos ellos mismos, ellos ''seducen a otras personas'' con sus doctrinas, especialmente a los débiles, a los nuevos convertidos (2.14, 2.18). Para hacer esto, ellos introducen herejías (2.1), apelan a los deseos humanos (2.18), y usan palabras fingidas, vacías y jactanciosas (2.3, 2.18), o sea falsas promesas. Lo que prometen es la libertad (2.19), pero no pueden cumplir con la promesa.
Pedro también dice que son personas ''ignorantes'' como animales (2.12, , 3.16), y olvidadizos (1.9, 3.5).
“Alegaron emancipar a las personas del temor del juicio divino y de hecho de la moralidad cristiana convencional.” ,,(Bauckham, DNTD).,,
Cuando Pablo escribió 2 Timoteo, hubo fuerte oposición el evangelio y muchos habían abandonado a Pablo.
''La oposición al evangelio según 2 Timoteo''
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|3.1-9|"También debes saber que en los últimos días vendrán tiempos peligrosos. Habrá hombres amadores de sí mismos, avaros, vanidosos, soberbios, blasfemos, desobedientes a los padres, ingratos, impíos, sin afecto natural, implacables, calumniadores, sin templanza, crueles, enemigos de lo bueno, traidores, impetuosos, engreídos, amadores de los deleites más que de Dios, que tendrán apariencia de piedad, pero negarán la eficacia de ella. A esos, evítalos. De ellos son los que se meten en las casas y llevan cautivas a las mujercillas cargadas de pecados, arrastradas por diversas pasiones. Estas siempre están aprendiendo, pero nunca pueden llegar al conocimiento de la verdad. Y de la manera que Janes y Jambres resistieron a Moisés, así también estos resisten a la verdad; hombres corruptos de entendimiento, réprobos en cuanto a la fe. Pero no irán más adelante, porque su insensatez será manifiesta a todos, como también lo fue la de aquellos."|
|3.12-13|"Y también todos los que quieren vivir piadosamente en Cristo Jesús padecerán persecución; pero los malos hombres y los engañadores irán de mal en peor, engañando y siendo engañados."|
|4.14|Alejandro el herrero me ha causado muchos males; el Señor le pague conforme a sus hechos.|
''Los muchos que habían abandonado a Pablo antes de que escribió 2 Timoteo''
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|1.15|Ya sabes que me abandonaron todos los que están en Asia, entre ellos Figelo y Hermógenes.|
|2.17-18|"Así aconteció con Himeneo y Fileto, que se desviaron de la verdad diciendo que la resurrección ya se efectuó, y trastornan la fe de algunos."|
|4.3-4|"...pues vendrá tiempo cuando no soportarán la sana doctrina, sino que, teniendo comezón de oir, se amontonarán maestros conforme a sus propias pasiones, y apartarán de la verdad el oído y se volverán a las fábulas."|
|4.10|...porque Demas me ha desamparado, amando este mundo, y se ha ido a Tesalónica.|
|4.16|En mi primera defensa ninguno estuvo a mi lado, sino que todos me desampararon; no les sea tomado esto en cuenta.|
,,Texto bíblico: Reina Valera Revisada (1995) Bible Text (Miami: Sociedades Biblicas Unidas, 1998).,,
!Circunstancias
*Al escribir esta carta, Pablo está en Corinto concluyendo su tercer viaje misionero, y quiere pasar por Roma en camino a España. Pablo todavía no conoce a la iglesia en Roma, pero quiere pedir su apoyo para financiar su misión a España.
*La iglesia en Roma fue establecida por Judíos de Roma que se convirtieron en el día de Pentecostés y regresaron a Roma.
*El emperador Claudio expulsó a los Judíos de la ciudad de Roma (en 49 d.c. Antes habían sido expulsados por el emperador Tiberio en 19 d.c). Se cree que en la ausencia de los Judíos Cristianos, los Gentiles Cristianos tomaron las posiciones de responsabilidad y liderazgo en la iglesia. Nerón rescindió el decreto de Claudio en el año 54d.c. Cuando los Judíos poco a poco regresaron, llegaron a una iglesia controlada por los Gentiles.
*En esta nueva situación parece que hubo tensión entre los "fuertes", los Gentiles, y los "débiles", los Judíos, dentro de la iglesia. En Romanos 11.18 Pablo tiene que amonestar a los Gentiles a no menospreciar a los Judíos Cristianos.
!Propósitos
*Los comentaristas de antaño veían a Romanos como "la teología sistemática de Pablo" desconectada de la situación histórica de la iglesia en Roma. Es más probable que Efesios es un mejor candidato para ese título. Romanos se enfoca en un asunto, la legítima inclusión de los Gentiles a la fe cristiana al lado de los Judíos. Y lo hace en parte para dirigirse al problema entre los Gentiles y los Judíos en la iglesia en Roma.
''Propósitos explícitos en la carta:''
*Pablo quería pedir a los Cristianos en Roma a recibirlo y ayudarlo en su viaje a España (15.23-29).
*Pablo quería explicar por qué no les había visitado antes (1.13, 15).
*Pablo quería recordarlos de su evangelio (15.15).
*Pablo pidió las oraciones de los Romanos acerca de su viaje a Jerusalén, algo que le preocupaba (15.30-32)
''Propósitos implícitos:''
*Pablo quería resumir su evangelio para defender sus credenciales como apóstol. Evidencia:
**En Hechos Pablo siempre fue atacado por los Judíos
**En varias de sus otras cartas Pablo tuvo que defenderse
**Romanos incluye extenso uso de argumentos y diatriba
**En 1.1-15 Pablo:
***Usa no menos de tres títulos para referirse a si mismo
***Incluye una extensa descripción de su evangelio aun antes de mencionar a los recipientes
**En caps 15 y 16 Pablo:
***Justifica su derecho de gloriarse en 15.17
***Llama atención a los milagros que acompañaron a su ministerio, y la eficaz de su ministerio
***Articula sus saludos de una manera que se refiere al respaldo de todas las iglesias y la conversión de los Gentiles
**Weima, 356: “…la acción de Pablo de predicar con valentía su evangelio en el cuerpo de la carta debe ser visto por los Cristianos Romanos como el cumplimiento de su responsabilidad dada por Dios ante los Gentiles.”
*Pablo quería ayudar a reducir la tensión entre los Judíos y los Gentiles en la iglesia debido a la situación antes mencionada.
''El trasfondo: pobreza y opresión''
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|Los creyentes son pobres, y los ricos los oprimen|¿No os oprimen los ricos y no son ellos los mismos que os arrastran a los tribunales? (2.6)|
|~|¡Vamos ahora, ricos!...El jornal de los obreros que han cosechado vuestras tierras, el cual por engaño no les ha sido pagado por vosotros clama, y los clamores de los que habían segado han llegado a los oídos del Señor de los ejércitos. (5.1-6)|
''Respuestas inadecuadas a su pobreza''
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|La codicia|Codiciáis y no tenéis; matáis y ardéis de envidia y nada podéis alcanzar; combatís y lucháis… (4.2)|
|Ambición: entrar en el comercio sin pensar en Dios|¡Vamos ahora!, los que decís: «Hoy y mañana iremos a tal ciudad, estaremos allá un año, negociaremos y ganaremos» (4.13)|
|Parcialidad a los ricos para ganar su favor|Si en vuestra congregación entra un hombre con anillo de oro y ropa espléndida, y también entra un pobre con vestido andrajoso, y miráis con agrado al que trae la ropa espléndida y le decís: «Siéntate tú aquí, en buen lugar», y decís al pobre: «Quédate tú allí de pie», o «Siéntate aquí en el suelo» (2.23)|
''Conflictos entre ellos''
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|Los conflictos entre ellos se manifiestan en estas formas:|El enojo: todo hombre sea pronto para oir, tardo para hablar, tardo para airarse, porque la ira del hombre no obra la justicia de Dios. (1.19-20)|
|~|Maldecir a otros: Con la lengua bendecimos a nuestro Señor y Padre, y con ella maldecimos a las personas, creadas a imagen de Dios. 10 De una misma boca salen bendición y maldición. (3.9-10)|
|~|Maldecir a otros: Hermanos, no hablen mal unos de otros. Si alguien habla mal de su hermano, o lo juzga, habla mal de la ley y la juzga (NVI).|
|~|El homicidio*: el que dijo: «No cometerás adulterio», también ha dicho: «No matarás». Ahora bien, si no cometes adulterio, pero matas, ya te has hecho transgresor de la Ley. (2.11)|
|~|El homicidio: matáis y ardéis de envidia... (4.2)|
''Falta de fe en Dios''
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|No oran, y cuando oran, piden con motivos mundanos|…no tenéis lo que deseáis, porque no pedís. Pedís, pero no recibís, porque pedís mal, para gastar en vuestros deleites (4.2-3)|
|Dudan de la generosidad y la bondad de Dios para sacarlos de su pobreza. Se impacientan para salir de ella.|...el que duda es semejante a la onda del mar, que es arrastrada por el viento y echada de una parte a otra. (1.6)|
|~|Cuando alguno es tentado no diga que es tentado de parte de Dios… (1.13)|
|~|Por tanto, hermanos, tengan paciencia hasta la venida del Señor. Miren cómo espera el agricultor a que la tierra dé su precioso fruto y con qué paciencia aguarda las temporadas de lluvia. Así también ustedes, manténganse firmes y aguarden con paciencia la venida del Señor, que ya se acerca. No se quejen unos de otros, hermanos, para que no sean juzgados. ¡El juez ya está a la puerta! Hermanos, tomen como ejemplo de sufrimiento y de paciencia a los profetas que hablaron en el nombre del Señor. En verdad, consideramos dichosos a los que perseveraron. Ustedes han oído hablar de la perseverancia de Job, y han visto lo que al final le dio el Señor. Es que el Señor es muy compasivo y misericordioso. (5.7-11)|
''Hipocresía y doble ánimo''
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|A pesar de todos estas fallas, ellos se consideran a si mismos personas religiosas|Si alguno se cree religioso entre vosotros… (1.26)|
|~|si alguno dice que tiene fe… (2.14)|
|~|¿Quién es sabio y entendido entre vosotros? Muestre por la buena conducta sus obras en sabia mansedumbre….no os jactéis (3.13-14)|
|Santiago los acusa de ser personas de "doble ánimo"|…persona de doble ánimo e inconstante en todos sus caminos. (1.8)|
|Hay una brecha entre lo que oyen y lo que hacen|Si alguno es oidor de la palabra pero no hacedor de ella…(1.23)|
|Hay una brecha entre lo que saben y lo que hacen|El que sabe hacer lo bueno y no lo hace, comete pecado. (4.17)|
|Hay una brecha entre lo que dicen y lo que dicen|Con [nuestra lengua] bendecimos al Dios y Padre y con ella maldecimos a los hombres, que están hechos a la semejanza de Dios. De una misma boca proceden bendición y maldición. Hermanos míos, esto no debe ser así. (3.9-10)|
|Hay una brecha entre lo que creen y lo que hacen|Así también la fe, si no tiene obras, está completamente muerta. (2.17)|
5.6 también menciona el homicidio, pero es un ay contra los opresores ricos, no una descripción de los destinatarios
*El libro de Santiago no es como las cartas de Pablo, en que no es una carta dirigida a los problemas de una iglesia específica. Santiago 1.1 dice que los lectores están dispersados. No están juntos en una sola iglesia. Además, el libro de Santiago utiliza material de dos otros textos escritos para un amplio público: el Sermón del Monte y el libro de Proverbios. Podemos concluir que Santiago es un libro similar a estos textos. No se dirige a una iglesia en particular, sino se dirige de manera general a personas de una región amplia.
*El libro de Santiago nos da una ventana a los problemas que afectaban a las iglesias en Palestina a mitad del primer siglo. El libro contiene resúmenes de sermones, y podemos notar las situaciones que provocaron a los sermones. El compósito que se produce es de iglesias que viven en un contexto de pobreza y opresión, y que han respondido inadecuadamente a su situación en cuatro áreas:
**Usan estrategias inadecuadas para salir de su situación (envidia, ambición, parcialidad a los ricos)
**Tienen conflictos entre ellos por los pocos recursos que hay
**Dudan la generosidad de Dios, y no oran
**Profesan ser religiosos, pero son hipócritas (de "doble ánimo")
Véase nuestra tabla [[La situación en las iglesias de Santiago]].
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Los destinatarios originales del libro de Santiago eran Cristianos Judíos. Apoyo:
*Jacobo los llama las doce tribus de la diáspora (1.1)
*Hay varias referencias a la ley
*Los lectores creen que Dios es uno. Son monoteístas (2.19)
*Jacobo dice que Abraham es “nuestro” padre en 2.21
*Jacobo usa la palabra “sinagoga” para describir el lugar de reunión de los lectores
*Santiago incluye algunas metáforas que vienen del AT
*No hay mención de cosas más típicas entre Gentiles como la idolatría, la esclavitud, o un estándar bajo de la sexualidad
*El tono del libro combina elementos de literatura profética y de sabiduría, géneros conocidos entre Judíos
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El libro de Santiago refleja una situación de pobreza. Sabemos que Palestina sufrió hambre en 46 d.c., y que la pobreza en Palestina era tan profunda en el tiempo de Pablo, que el apóstol colectó una ofrenda de sus iglesias para la iglesia en Jerusalén. Así que la pobreza en este libro podría reflejar las circunstancias de lectores en Palestina.
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*Dios es tan soberano en el libro de Apocalipsis, que ni siquiera se mueve. Pasa todo el libro sentado tranquilamente sobre su trono. Los que actúan son los ángeles.
*El castigo que los ángeles proporcionan en los sellos, trompetas y copas son indicaciones de la soberanía de Dios. Dios pone un sello sobre los santos y los protege. Dios tiene control sobre las personas que serán afectadas por las plagas y las que no.
*Los círculos concéntricos del cielo en Apocalipsis 4, y los cantos antifonales, manifiestan el orden celestial, en contraste con el caos que ocurre en la tierra.
*Dios es victorioso sobre todos sus adversarios en Apocalipsis.
Según Pedro, los Cristianos deben someterse a los gobernantes (2.13), las mujeres cristianas deben someterse a sus maridos (3.1,5), y los esclavos cristianos deben someterse a sus amos (2.18). El motivo de estas exhortaciones a la sumisión es la conversión de los inconversos.
Además, los jóvenes deben someterse a los ancianos (las autoridades en la iglesia, 5.5), y todos los creyentes deben practicar la sumisión mútua entre ellos (5.5). Estas exhortaciones son parte del énfasis del amor fraternal en 1 Pedro.
La palabra 'obediencia' se usa más en 1 Pedro para hablar de la obediencia que los seres humanos deben a Dios. Uno obedece o no obedece al evangelio, por ejemplo.
''La palabra 'someterse / sumiso'''
La palabra 'ser sumiso' (ὑποτάσσω) aparece siete veces en 1 Pedro:
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|2.13|"Sométanse . . . a toda autoridad humana . . ." (NVI)|
|2.18|Pedro exhorta a los siervos a que se sometan a sus amos|
|3.1|Pedro exhorta a las esposas, a que se sometan a sus esposos|
|3.5|". . . las santas mujeres que esperaban en Dios, cada una sumisa a su esposo." (NVI)|
|3.22|"Jesucristo . . . a quien están sometidos los ángeles, las autoridades y los poderes." (NVI)|
|5.5 (2x)|". . . jóvenes, sométanse a los ancianos." (NVI)<br>". . . y todos, sumisos unos a otros . . ." (~RV60)|
,,Fuente: Geisler,,
''La palabra 'obedecer / obediencia'''
La palabra 'obedecer / obediencia' (ὑπακούω, ὑπακοή) aparece cuatro veces en 1 Pedro, y la palabra 'desoboedecer' (ἀπειθέω) aparece tres veces:
''ὑπακούω, ὑπακοή''
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|1.2|". . . para obedecer a Jesucristo y ser redimidos por su sangre . . ." (NVI)|
|1.14|"Como hijos obedientes . . ." (NVI)|
|1.22|"Ahora que se han purificado obedeciendo a la verdad . . ." (NVI)|
|3.6|". . . Sara, que obedecía a Abraham . . ." (NVI)|
''ἀπειθέω''
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|2.8|"Ellos, por su desobediencia, tropiezan en la palabra." (RV95)|
|3.20|(los que "desobedecieron" en los días de Noé)|
|4.17|"¿cuál será el fin de aquellos que no obedecen al evangelio de Dios?" (RV95)|
,,Fuente: Geisler, Kistemaker,,
No hay variantes en los manuscritos de este versículo. Seguramente tenemos las palabras originales de Santiago aquí. Sin embargo, este versículo es uno de los más difíciles de interpretar en todo el NT. El primer problema es entender lo que dice, y el otro problema es saber a qué texto del AT Santiago 4.5 se refiere.
πρὸς φθόνον ἐπιποθει̂ τὸ πνευ̂μα ὃ κατῴκισεν ἐν ἡμι̂ν
Traducción literal: “A celos anhela el espíritu que él causó habitar en nosotros.”
''El problema interpretativo:''
#¿“Espíritu” se refiere al Espíritu Santo o al espíritu humano? La Reina Valera pone la palabra en mayúscula, pero no había capitalización en los manuscritos antiguos de la Biblia. Podría referirse al espíritu humano que Dios sopló en el hombre (Gn. 2.7), o el Espíritu Santo que Dios causa morar en cada creyente cristiano.
#Gramáticamente en griego “espíritu” podría ser el sujeto o el objeto de la oración. Es el sujeto el e/Espíritu o Dios? Es el e/Espíritu que anhela, o Dios que anhela al e/Espíritu?
#¿Se refiere la palabra φθόνον a la envidia del hombre, o al celos de Dios (Ex. 20.5)? En el NT, y en particular en Stg. 3.13-4.3, esta palabra griega siempre se refiere a la envidia humana, y nunca se refiere a Dios.
#¿Cómo se debe traducir ἐπιποθει̂ y πρὸς? ¿“Se inclina hacia” o “Anhela de una manera”? “Se inclina hacia” es más fiel a la preposición πρὸς, mientras que “Anhela de una manera” es más fiel al verbo ἐπιποθει.
''Llegamos a tres traducciones principales:''
#“Dios anhela celosamente al Espíritu que él causó habitar en nosotros.”
#“El Espíritu que él causó habitar en nosotros anhela celosamente.”
#“El espíritu (humano) que él causó habitar en nosotros se inclina hacia el celos.”
En las primeras dos traducciones, el celo es algo bueno, el celo que Dios tiene para su pueblo. En la última traducción el celo es algo malo, la envidia y codicia del ser humano.
En cualquiera de las primeras dos traducciones, la idea es, “Ustedes no deben amar al mundo (v. 4), cediendo a los deseos y la codicia (vv. 1-3), porque las Escrituras dicen que Dios es celoso.”
En la tercera interpretación, la idea es, “Ustedes no deben amar al mundo (v. 4), cediendo a los deseos y la codicia (vv. 1-3). ¿No saben que las Escrituras nos advierten que el espíritu humano (que Dios puso en el hombre en Gn. 2.7) está inclinado hacia la envidia y los celos?”
El contexto de versículos 1-4 no nos ayudan a interpretar este versículo. Vv. 1-3 hablan de la codicia y los deseos dentro del ser humano—el envidioso espíritu humano. Pero v. 4 habla del celo de Dios: Amar al mundo provoca la enemistad con Dios.
//Tentativamente, este autor se inclina hacia la primera traducción.// El versículo nos enseña que no debemos tener amistad con el mundo (v. 4) o ceder a los deseos codiciosos que producen conflictos (vv.1-3) porque el Dios que ha puesto su Espíritu Santo en nosotros es un Dios celoso. Se enoja contra los que lo traicionan, prefiriendo al mundo más que a él.
''El problema canónico: ¿A qué texto del AT se refiere?''
*Si favoreces una de las primeras dos interpretaciones, hay varias referencias al celo de Dios (Ex. 20.5, 34.14; Zac. 8.2).
*Si favoreces la tercera interpretación, Gn. 6.1-7 habla del espíritu que Dios puso en el hombre (v. 3) y las inclinaciones pecaminosas en el corazón del hombre (v. 5).
*Otro texto que menciona el Espíritu y el celo es Nm. 11.29.
*Pero ningunos de estos textos se parecen mucho a las palabras citadas en Santiago 4.5. Debemos concluir que no es una cita formal de un solo texto del AT, sino un resumen de una verdad que encontramos en el AT.
,,Fuente: Adaptado de Moo, 188-191.,,
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!¿Qué significa la palabra πειρασμός?
*Es una palabra griega que a veces traducimos como 'tentación y a veces como 'prueba'. Estos dos conceptos parecen muy distintos: una tentación es algo atractivo, pero una prueba es algo desagradable. Sin embargo, los dos conceptos sí están relacionados.
*πειρασμός se refiere a cualquier dificultad que prueba la integridad de uno
*Una tentación es una prueba – Dios prueba para ver si su hijo obedecerá, Satanás prueba para hacerlo caer
*Las tribulaciones también se llaman pruebas - somos probados en cuanto a nuestra reacción a la tribulación
*Los hombres también prueban a Dios – prueban su paciencia con ellos
*Así que cada vez que leemos ‘prueba’ en el NT debemos buscar la tentación implícita, y cada vez que leemos tentación, debemos pensar en ella como una prueba
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!¿Dónde encontramos los relatos de las tentaciones de Jesús?
*Marcos tiene una versión corta
*Mateo 4 y Lucas 4 tienen relatos más largos
*No hay una tentación en Juan, pero la gente en Juan 6 vieron el milagro de los panes y peces, y quieren una señal similar al maná del desierto para creer en Jesús como un nuevo Moisés (6.30). La respuesta de Jesús en Juan 6.32-33 es similar tanto a Dt. 8.3 como a Mt 4.4 / Lc 4.4.
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!¿Qué cambios notables encontramos en la versión de Lucas de la tentación de Jesús?
*Lucas pone su genealogía entre el relato del bautismo y el de la tentación. La genealogía va hasta Adán, “hijo de Dios”, así que establece que Jesús es un hijo de Dios
*Lucas cambia el orden de las dos últimas tentaciones, terminando con la tentación en la cima del templo, un tema de importancia para Lucas
**Es interesante notar que el orden de Lucas es similar al orden en Salmo 106 y 1 Corinitos 10:
***Maná (Sal 106.14) (1 Cor 10.3-5)
***Idolatría (Sal 19-20) (1 Cor 10.7)
***Probar a Dios (Sal 32–33) (1 Cor 10.9)
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!¿Cuál es la progresión en las tentaciones de Jesús que vemos en el orden original de Mateo?
*Una progresión vertical, desde un desierto al cima del templo a una montaña alta
*Citas de Deuteronomio en orden reverso, 8:3; 6:16, 13
*Menciones del Hijo de Dios en las primeras dos, implícito en la tercera
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!¿En qué maneras vemos a Jesús como un nuevo Moisés en el relato de su tentación?
*Tanto Jesús como Moisés salieron de Egipto
*Tanto Jesús como Moisés estaban en el desierto
*Tanto Jesús como Moisés ayunaron por 40 días y noches
*Tanto Jesús como Moisés tuvierion visiones de la tierra desde una montaña (Dt 3:27; 34:1–4)
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!¿En qué maneras vemos que las tentaciones son para probar la fidelidad de Jesús específicamente como Hijo de Dios?
*En el relato de su bautismo, justo antes del relato de su tentación, la voz celestial proclama a Jesús como su hijo. Esta proclamación provee el contexto para las tentaciones
*Israel fue proclamado hijo de Dios (Ex 4:22–23)
*En la primera y la segunda tentación Satanás dice “Si eres el Hijo de Dios…”
*La tercera tentación no menciona explicitamente la frase el Hijo de Dios, pero hay un eco de Salmo 2, en que Dios proclama “Este es mi hijo” y las naciones tienen que someterse a él
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!¿Cuál es el significado de las tres tentaciones de Jesús?
*''En la primera tentación'' (acerca del pan), Satanás quiere ver si el Hijo de Dios usará su poder para su beneficio personal, aunque fue Dios quien lo puso en el desierto para ser probado. Israel desconfió en la provisión de Dios en el desierto, Jesús no.
*''En la segunda tentación'' (acerca del templo), Satanás quiere ver si el Hijo de Dios probará los límites de la protección de Dios para él, y hasta cita Salmo 91 para apoyar su tentación. Varias veces Israel en el desierto probó a Dios. Jesús responde que no debemos probar a Dios.
**Hay una interpretación atractiva que dice que la tentación es para demostrarse públicamente como Mesías saltándose del templo, así ganando la confianza y aprobación del pueblo de Israel. Esta interpretación viene de una cita de Pesiqta Rabbati 36, que dice que “cuando el Rey, el Mesías. Se revela, él vendrá y se parará en el techo del templo.” Pero esta interpretación es especulativa y no va bien con los datos del texto bíblico. Además, no sabemos qué tan conocida era esa cita de Pesiquta Rabbati.
**Nota el interesante paralelo en Juan 7:1–13
*''En la tercera tentación'' (acerca de las naciones), Satanás quiere ver si el Hijo de Dios caerá en la idolatría para adquirir la sumisión de las naciones. En Salmo 2.7-8 Dios habla de su Hijo, y le ofrece autoridad sobre las naciones. Satanás quiere ver sí Jesús tomará la ruta menos doloroso de la idolatría en vez de ganar la sumisión de las naciones por medio del camino de la cruz. Israel varias veces cayó a la idolatría en el desierto. Pero Jesús insistió que debemos adorar solamente a Dios.
-----
!¿Cómo se conecta la última tentación con otras partes de Mateo?
*En 17:1–13, vemos a Jesús en otra montaña, transfigurado, y la voz otra vez lo proclama su Hijo
*En 28.18-20 vemos a Jesús en otra montaña, y dice que toda autoridad ha sido dada a Jesús, y los discípulos tienen la responsabilidad de conseguir la sumisión de las naciones a Jesús su Soberano
-----
!¿Qué otras “tentaciones” de Jesús encontramos en los Evangelios?
*Los Fariseos lo “prueban” y tratan de atraparlo
**(Mc 8:11 / Mt 16:1)
**(Mc 10:2 / Mt 19:3)
**(Mt 22:35 / Lk 10:25, ekpeirazō)
**(Mk 12:15 / Mt 22:18).
*En Lc 22:28 Jesús describe su ministerio entero como una tentación o prueba
*Jesús tiene otras dos visiones relacionadas con Satanás, en Lc 10:18 y Lc 22:31–32
*En su ministerio repetidamente Jesús enfrenta demonios
*En Mt. 16 / Mc 8.33, Pedro dice que Jesús no va a morir, y Jesús le responde “Lejos de mí, Satanás”
*En el huerto de Getsemaní, Jesús usa la palabra peirasmos para advertir a sus discípulos a que no caigan en la tentación, y la implicación es que Jesús fue probado también en ese momento. Donde los discípulos cayeron, Jesús resistió hasta el final.
-----
*[[Angeles y demonios en Pablo]]
*[[Cristo, la preexistencia de, en Pablo]]
*[[La escatología en Pablo]] (no terminado)
*[[El imperio romano y la respuesta de Pablo]]
*[[El infierno en Pablo]]
*[[Jesús en Pablo]]
*[[Pablo y la ley de Moisés]]
*[[Tiempo, el tema de, en Pablo]]
La teología sistemática es el intento de organizar por categoría las cosas que la Biblia dice acerca de sus temas principales. Pensar teológicamente es estudiar la realidad en base a lo que Dios ha revelado a la humanidad en las Escrituras.
*La [[prolegómena|Prolegómena]] se trata de los asuntos preliminares a la teología, e incluye también lo que la Biblia dice acerca de las formas en que Dios se revela a la humanidad.
*La [[teología propia|Teologia propia]] es lo que la Biblia dice acerca de Dios, sus obras, y hemos incluido la doctrina de los ángeles y demonios aquí.
*La [[Angelología]] es lo que Biblia dice acerca de los seres sobrenaturales aparte de Dios: los ángeles, Satanás, y los demonios.
*La [[Cristología]] es lo que la Biblia dice acerca de Jesucristo, su persona y su obra de redención.
*La [[pneumatología|Pneumatología]] es lo que la Biblia dice acerca del Espíritu Santo, su persona y sus obras.
*La [[antropología teológica|Antropología (teol)]] es lo que la Biblia dice acerca del ser humano.
*La [[hamartología|Harmatología]] es lo que la Biblia dice acerca del pecado.
*La [[soteriología|Soteriología]] es lo que la Biblia dice acerca del proceso de la salvación.
*La [[eclesiología|Eclesiología]] es lo que la Biblia dice acerca de la iglesia.
*La [[escatología|Escatología]] es lo que la Biblia dice acerca de "las últimas cosas" - la muerte y el futuro.
-----
!¿Qué significa la ‘transfiguración’ de Jesús?
*La palabra transfiguración significa transformación o cambio de aspecto.
*Se refiere al suceso mencionado en Mateo 17.1-9, Mc 9.2-10 y Lc 9.28-36, donde el rostro y la ropa de Jesús brillaba con gloria, y Moisés y Elías aparecieron a Jesús y tres de sus discípulos. También se menciona en 2 Pedro 1.16-18
*El Evangelio de Juan no menciona la trasnsfiguración, pero habla de la gloria de Jesús varias veces en el Evangelio (p. ej. Jn 1:14), y menciona la voz de Dios en 12:27–33
*La palabra griega que se usa en los textos es μεταμορφόω, de donde viene la palabra metamorfosis
-----
!¿Cuál fue el contexto histórico de la transfiguración?
*Antes de la transfiguración
**Pedro confiesa que Jesús es el Mesías, y Jesús dice que sus discípulos no deben compartir eso con los demás
**Jesús predice su pasión, muerte y resurrección, y amonesta a Pedro por disputar con él
**Jesús llama a sus discípulos a que lleven sus propias cruces
*Los sucesos de la transfiguración
**Pedro selecciona a sus tres discípulos más íntimos (Pedro, Juan y Jacobo)
**Ellos ascienden la montaña
**El aspecto de Jesús cambia
**Moisés y Elías aparecen “en gloria”. Ellos platican con Jesús acerca de su partida o éxodo, que iba a llevar a cabo en Jerusalén
**Mientras Moisés y Elías van saliendo, Pedro ofrece construir tres tabernáculos, uno para Jesús, uno para Moisés y uno para Elías. Lucas dice que Pedro y los otros dos discípulos tenían mucho sueño cuando él dijo eso
**Una nube aparece
**Una voz del cielo proclama que Jesús es su Hijo amado, y que se debe escucharlo
**Mateo reporta que los discípulos se postraron ante Jesús
**Todo vuelve a la normalidad
*Después de la transfiguración
**Jesús ordena a los tres discípulos presentes a que no hablen de la transfiguración con los demás
**Jesús y sus tres discípulos platican acerca de Elías
**Llegan a un pueblo, se reunen con los demás discípulos, y Jesús sana a un níño poseído por un demonio
*Todo el contexto habla de la identidad de Jesús y la necesidad de su muerte
-----
!¿Por qué Moisés y Elías aparecieron en la transfiguración de Jesús?
*Es común escuchar predicadores decir que Moisés y Elías representan la Ley y los Profetas, pero no era su significado en el tiempo de Jesús
*Parece que ellos le aparecieron porque ellos tuvieron circunstancias extraordinarias en cuanto al fin de su vida
**Elías no murió, sino fue llevado en carros de fuego a la presencia de Dios (2 Reyes 2:11)
**Moisés fue sepultado en un lugar que nadie conoce (Deut 34:5–6), pero hubo leyendas Judías que decían que él también fue llevado a la presencia de Dios. Hasta hubo un libro La Asunción de Moisés
**Jesús tendría circunstancias especiales acerca de su muerte - volvería a la vida y ascendería a la presencia de Dios
-----
!¿Qué le dijeron Moisés y Elías a Jesús en la transfiguración?
*“hablaban de su partida, que Jesús iba a cumplir en Jerusalén” (Lc 9.31)
**Su partida (griego = éxodo) se refiere a su muerte
**El enfoque de Lucas ya está en Jerusalén. La ciudad de Jerusalén es un tema importante para Lucas-Hechos (véase Lc 9.51, 13:33)
**Jesús “iba a cumplirla”
***Jesús no es víctima en su muerte, es quien lo lleva a cabo
***Es una misión necesaria que tiene que cumplir
**Es probable que las palabras de Moisés y Elías eran para dar ánimo a Jesús como ser humano para todo lo que iba a tener que sufrir
-----
!¿Qué alusiones hay al AT en la transfiguración?
*Todo el evento nos recuerda de Sinaí en Éxodo 24:
**Moisés (líder del “éxodo”)
**subió a una montaña (Sinaí)
**con tres compañeros
**para recibir la revelación divina y escuchar la voz de Dios
**y estuvo presente la nube shekiná de la gloria de Dios (Ex 24:15–18)
**cuando bajó, su aspecto brillaba con la gloria de Dios
**Israel acampaba en tabernáculos
**Hay una mención de un período de seis días en Ex. 24.16 (véase Mt 17.1)
*La voz del cielo:
**Hay alusiones a Salmo 2.7 (“Tú eres mi Hijo”) – una declaración divina acerca de su hijo el rey, en un Salmo mesiánico
**Isaías 42.1 LXX (“El escogido”) – uno de los salmos del Siervo de Jehová
**y Génesis 22.2 (“tu hijo, tu hijo único, a quien amas”) – Jesús es un comparado con Isaac, un hijo unigénito amado quien fue voluntariamente a ser sacrificado, y quien de manera figuritiva volvió a la vida (Heb. 11.19). Por implicación hay también una comparación entre Dios y Abraham: Dios, como Abraham, está dispuesto a sacrificar a su amado Hijo (Romanos 8.32)
-----
!¿Cuáles son las funciones de la transfiguración en los Evangelios?
*La gloria y la voz en la transfiguración afirman la identidad de Jesús como el Hijo de Dios, tal como Pedro confesó en la perícopa anterior
*La conversación entre Jesús, Moisés y Elías afirman la muerte de Jesús, que Jesús predijo en la perícopa anterior y Pedro negó
*La voz celestial dice a los discípulos, y a nosotros también, que debemos escuchar atentamente a Jesús
-----
!¿Dónde fue transfigurado Jesús?
*Los Evangelios no mencionan el nombre de la montaña donde Jesús fue transfigurado.
*El sitio tradicional ha sido el Monte Tabor, pero hay dos factores que hacen dudable la ubicación de la trasnfiguración en Monte Tabor:
**La narrativa implica un lugar aislado donde tenían privacidad, pero hay evidencia que había una fortaleza romana en Monte Tabor
**Los Evangelios ponen la transfiguración de Jesús poco después de la confesión de Pedro en Cesárea de Filipos, pero Monte Tabor queda muy lejos de ahí
*Otros han sugerido Monte Hermón y Monte Meiron en Galilea como mejores opciones.
-----
[[Actitudes, virtudes, valores]] es una sección que habla de las disposiciones y los hábitos que necesitamos para tener un carácter que agrada a Dios, impacta a nuestro mundo, y conduce a nuestro florecimiento personal.
[[Auto-estima]] se trata de la manera en que nos vemos a nosotros mismos, y cuanto nos consentimos o nos castigamos por quien somos.
[[Cuerpo y salud]] es una sección que examina nuestro tratamiento de nuestros cuerpos. Esta sección incluye los temas de la muerte y el luto.
La [[familia y la sexualidad|Familia y sexualidad]] cubre todo lo que tiene que ver con las actividades de cortejar, casarse, expresar nuestra sexualidad, y criar hijos.
En la vida [[interpersonal|Interpersonal]] (o social) aprendemos a relacionarnos con los demás con eficacia y con respeto.
La sección sobre la [[Recreación y entretenimiento]] intenta ofrecer un panorama de pensamientos cristianos acerca de las maneras en que solemos distraernos de las presiones de la vida.
Las finanzas son esenciales para sobrevivir, y el trabajo es esencial para conseguir finanzas. La sección [[Trabajo y finanzas]] da un panorama de los asuntos relacionados con estos temas.
[[La vida emocional|Vida emocional]] consiste en estar conscientes de nuestras diversas emociones y saber manejarlas.
[[La vida intelectual|Vida intelectual]] es el área que nos desafía y nos capacita para ampliar y profundizar nuestro conocimiento.
La [[vida religiosa|Vida religiosa]] o vida espiritual se trata de las cosas que hacemos para acercarnos más a Dios, estar más atentos a las cosas espirituales, y participar en la vida eclesiástica.
''Transmisión'' se refiere a la trasmisión del texto griego de copia a copia. A través de los años errores y lecturas alternativas se introdujeron al texto por los escribas que copiaban el texto a mano. Para cada versículo que tiene más de una lectura, es necesario determinar cuál fue la lectura original.
En 2 Timoteo no hay variantes que afectan su interpretación o teología.
Versículos con asuntos textuales:
*1:11
*2:3
*2:14
*2:18
*3:8
*3:11
*3:14
*3:16
*4:1
*4:8
*4:10
*4:19
*4:22 (3)
El versículo con más problemas textuales es el último versículo, 4.22. Hay varias lecturas alternativas para este versículo.
''5.7-8:'' ''Ningun manuscrito griego antes del siglo XIV'' contiene las palabras
“Tres son los que dan testimonio en el cielo: el Padre, el Verbo y el Espíritu Santo; y estos tres son uno. Y tres son los que dan testimonio en la tierra” (5.7-8ª)
sino en el margen de uno del siglo XI y en el margen de uno del siglo XII. Ningun padre de la iglesia cita estas palabras, cosa rara, considerando que hubiera sido un buen argumento en las controversias cristológicas y trinitarias. Las palabras sí aparecen por primera vez en un tratado del cuarto siglo en Latín, no en un manuscrito bíblico.
Es sumamente preferible tratarlas como una adición a la Biblia por un escriba que quería meter al texto bíblico un apoyo para la doctrina de la Trinidad.
,,Fuente: Carson, Moo y Morris, 455,,
Transmisión se refiere a la trasmisión del texto griego de copia a copia. A través de los años errores y lecturas alternativas se introdujeron al texto por los escribas que copiaban el texto a mano. Para cada versículo que tiene más de una lectura, es necesario determinar cuál fue la lectura original.
Algunos de los asuntos textuales más importantes notados en Metzger:
*1 Pedro 3.8: La Reina Valera opta por la lectura de los manuscritos más recientes cuando pone “amigable” en vez de “humilde.” Pero los manuscritos más antiguos apoyan la lectura humilde.
*1 Pedro 3.15: Manuscritos muy antiguos y diversos apoyan la lectura “Cristo”, no “Dios” en este versículo. Metzger da una calificación “A” a la lectura “Cristo.”
*1 Pedro 3.18-21: Hay un gran número de lecturas alternativas en los manuscritos para este texto enigmático.
*1 Pedro 4.14: En la mayoría de los manuscritos las palabras “Ciertamente, por lo que hace a ellos, él es blasfemado, pero por vosotros es glorificado” no se encuentran.
Probablemente un escriba añadió estas palabras de explicación y no son parte del texto original, a pesar de su inclusión en la Reina Valera.
El texto de los manuscritos griegos de Tito no presentan problemas mayores para la interpretación de esta carta. Los siguientes textos en Tito tienen variantes textuales de menor importancia:
*1:4
*1:9
*1:10
*1:11
*2:5
*2:7
*3:1
*3:9
*3:15 (2)
,,Fuente: Bruce M. Metzger, A Textual Commentary on the Greek New Testament. (Stuttgart: United Bible Societies, 1994),,
Cuando hablamos de la 'integridad' o 'unidad' de un documento, estamos preguntando si el documento como lo tenemos ahora siempre existía en su forma actual, o si es una combinación de dos o más documentos que después fueron juntados por alguna razón. ¿Es 1 Pedro un solo documento, o la fusión de varios documentos?
''Dudas''
En el caso de 1 Pedro, algunos comentaristas han planteado la teoría de que 1 Pedro es la combinación de dos documentos. Dicen que 1.3-4.11 es un documento, y que 4.12-5.14 es el contenido de otra carta que fue añadido después. La evidencia de que estos comentaristas presentan es la siguiente:
*Hay una división significativa entre 1 Pedro 4.11 y 4.12; 4.11 es un doxología, un elemento que típicamente señala la conclusión de una carta. Hay otra doxología en 5.11. ¿Tenemos un documento que concluye con una doxología en 4.11, con el contenido de otra carta en 4.12-5.14, que también concluye con una doxología en 5.11?
*Según estos comentaristas, la persecución se trata como algo hipotético antes de 4.11, pero en 4.12-5.14 se trata con más urgencia, como si la persecución ya llegó a ser una realidad. ¿Puede ser que tengamos un documento donde Pedro advierte a sus lectores de una persecución inminente, y otro documento donde la persecución ya llegó?
*Según ellos, 1 Pedro 1.3-4.11 no se dirige a una circunstancia específica en la vida de una iglesia. Habla en términos generales, y se concentra en la elocuencia retórica y doctrinal en vez de dirigirse a un problema. En cambio 4.12-5.14 se dirige a la persecución ya experimentada por los lectores. ¿Es 1.3-4.11 un sermón o liturgia para el bautismo (véase [[aquí|El género de 1 Pedro]] para más información), y 4.12-5.14 el contenido de otra carta que fue añadido después?
''Respuestas''
En los últimos años estas dudas acerca de la unidad de 1 Pedro se han disminuido, y muchos más comentaristas reconocen que los argumentos mencionados arriba son especulativos y sujetivos. Además, han planteado varios argumentos a favor de la integridad de esta carta:
*Ningún manuscrito griego da evidencia textual de una división entre 4.11 y 4.12.
*Otras cartas del NT tienen doxologías antes de la conclusión de la carta: véase Ro. 11.36, Ef. 3.21.
*1.6 parece hablar del sufrimiento como realidad presente.
*Hay muchos temas y elementos que aparecen en las dos partes de 1 Pedro.
Kistemaker, 24, alista los siguientes temas que aparecen en ambas partes:
|yellowaltrows|k
|!Tema|!1.3-4.11|!4.12-5.14|
|Sufrir por causa de Cristo|2.21|4.13|
|El sufrimiento inmerecido|3.17|4.16|
|La sumisión a la autoridad|2.13|5.5|
|La corta duración del sufrimiento|1.6|5.10|
|Resistir al mal|4.1|5.9|
|El fin de todas las cosas|4.7|4.17|
|Citas al Antiguo Testamento|(varios)|(varios)|
Michaels menciona otro: la combinación de la palabra "amados" seguida por una apelación aparece en 2.11 y 4.12.
,,Fuentes: Harrison, 397; Kistemaker, 24; Michaels, WBC.,,
''Vemos que hay cuatro divisiones principales:''
#''Capítulos 1-7'' tienen un tono severo, pero conciliador. Pablo se defiende contra varias acusaciones, y se refiere a la relación conflictiva que ha tenido con ellos, pero al final reconoce que los Corintios todavía lo quieren.
#''Capítulos 8-9'' tienen un tono muy positivo. Es una motivación a terminar de recoger la ofrendar.
#''Capítulos 10-13'' tienen un tono muy severo y defensivo. Pablo vuelve a la defensa contra las acusaciones de los “superapóstoles.”
#Dentro de capítulos 1-7, ''6.14-7.1'' tiene un tono positivo. Pablo amonesta a los lectores a no tener relaciones íntimas (amistades estrechas, etc) con personas inconversas. Es muy evidente que interrumpe el pensamiento de 6.13 y 7.2 o por lo menos es una paréntesis.
Debido a estas secciones muy diversas, ''hay varias teorías acerca de la relación de estas piezas'':
* 2 Corintios es una unidad, escrita a la vez.
* 2 Corintios es una unidad, escrita durante un lapso de tiempo en que Pablo recibió más información acerca de los Corintios, y tuvo que cambiar su tono.
* Caps. 10-13 son parte de la “carta severa” que menciona Pablo en 2 Co. 2, 7.
* Caps 10-13 son parte de una carta escrita después de caps. 1-9.
* Caps. 8-9 son parte de otra carta que interrumpe 1-7 y 10-13.
* 6.14-7.1 es un fragmento de una carta, posiblemente la carta mencionada en 1 Co. 5.9.
Todas estas teorías concuerdan con una creencia firme en la inspiración y la infalibilidad de las Escrituras. 2 Corintios podría ser una combinación de fragmentos de cartas Paulinas como Jeremías e Isaías son colecciones de profecías. Se nos dificultaría la interpretación, pero no disminuiría su autoridad o apostolicidad. Debemos reconocer, sin embargo, que ningún manuscrito griego de 2 Corintios nos da indicación de estas divisiones.
,,Fuente: Varias.,,
La evidencia textual demuestra que la doxología en 16.25-27 fue insertada en diferentes lugares en la carta. Hay diferentes secuencias en los manuscritos, incluyendo las siguientes:
@@.indent1 1.1-14.23 / ''15.1-16.23'' / 16.25-27@@
@@.indent1 1.1-14.23 / ''16.25-27'' / 15.1-16.23 / 16.25-27@@
@@.indent1 1.1-14.23 / ''16.25-27'' / 15.1-16.24@@
@@.indent1 1.1-14.23 / 15.1-16.24@@
@@.indent1 1.1-15.33 / ''16.25-27'' / 16.1-23@@
@@.indent1 Algunos MSS omiten 15.1-16.23 por completo.@@
Además, Tertuliano, Ireneo y Cipriano no mencionan caps. 15 y 16 donde uno lo esperaría. Parece que no tenían conocimiento de esta sección de Romanos.
De estos datos surgió la idea que Romanos originalmente no contenía caps. 15 y 16, y fueron añadidos por Pablo (u otro redactor) después. Pero hay una relación muy cercana entre capítulos 14 y 15 que va en contra de esta teoría.
Otros dicen que Marción eliminó estos capítulos de su versión de Romanos, queriendo eliminar citas del AT en 15.3 y 15.9-12.
Otra teoría más recién es que Romanos 16 no era parte de la carta.
*A favor: nada de la carta nos prepara para la advertencia contra falsos maestros en 16.17-20.
*A favor: Pablo saluda a muchas personas en cap. 16, en una iglesia que nunca ha visitado.
*En contra: No hay evidencia textual.
*En contra: Pablo frecuentemente incluye exhortaciones finales en sus cartas.
*En contra: la objeción contra los saludos no toma en cuenta que el Cristianismo del primer siglo era muy móvil.
|!1.6|Si decimos que tenemos comunión con él y andamos en tinieblas, mentimos y no practicamos la verdad.|
|!1.8|Si decimos que no tenemos pecado, nos engañamos a nosotros mismos y la verdad no está en nosotros.|
|!2.4|El que dice: «Yo lo conozco», pero no guarda sus mandamientos, el tal es mentiroso y la verdad no está en él.|
|!2.8|Y, sin embargo, os escribo un mandamiento nuevo, que es verdadero en él y en vosotros, porque las tinieblas van pasando y la luz verdadera ya alumbra.|
|!2.20-21|Vosotros tenéis la unción del Santo y conocéis todas las cosas. Os he escrito, no porque seáis ignorantes de la verdad, sino porque la conocéis, y porque ninguna mentira procede de la verdad.|
|!3.18-20|Hijitos míos, no amemos de palabra ni de lengua, sino de hecho y en verdad.<br>En esto conocemos que somos de la verdad, y aseguraremos nuestros corazones delante de él, pues si nuestro corazón nos reprende, mayor que nuestro corazón es Dios, y él sabe todas las cosas.|
|!4.6|Nosotros somos de Dios. El que conoce a Dios, nos oye; el que no es de Dios, no nos oye. En esto conocemos el espíritu de verdad y el espíritu de error|
|!5.6|Este es Jesucristo, que vino mediante agua y sangre; no mediante agua solamente, sino mediante agua y sangre. Y el Espíritu es el que da testimonio, porque el Espíritu es la verdad.|
|!5.20|Pero sabemos que el Hijo de Dios ha venido y nos ha dado entendimiento para conocer al que es verdadero; y estamos en el verdadero, en su Hijo Jesucristo. Este es el verdadero Dios y la vida eterna.|
<span class="source">Texto bíblico: Reina Valera Revisada (1995) Bible Text (Miami: Sociedades Biblicas Unidas, 1998)</span>
|!2.13-14|Os escribo a vosotros, padres, <br>porque conocéis al que es desde el principio. <br>Os escribo a vosotros, jóvenes, <br>porque habéis vencido al maligno. <br>Os escribo a vosotros, hijitos, <br>porque habéis conocido al Padre. <br>Os he escrito a vosotros, padres, <br>porque habéis conocido al que es desde el principio. <br>Os he escrito a vosotros, jóvenes,<br>porque sois fuertes<br>y la palabra de Dios permanece en vosotros,<br>y habéis vencido al maligno.|
|!4.4|Hijitos, vosotros sois de Dios y los habéis vencido, porque mayor es el que está en vosotros que el que está en el mundo.|
|!5.3-5|pues este es el amor a Dios: que guardemos sus mandamientos; y sus mandamientos no son gravosos, porque todo lo que es nacido de Dios vence al mundo; y esta es la victoria que ha vencido al mundo, nuestra fe. ¿Quién es el que vence al mundo, sino el que cree que Jesús es el Hijo de Dios?|
<span class="source">Texto bíblico: Reina Valera Revisada (1995) Bible Text (Miami: Sociedades Biblicas Unidas, 1998)</span>
*Es importante saber la [[Cronología de la vida de Pablo]] para entender su vida y sus cartas bien.
*Pablo es un personaje fascinante. [[Una descripción del apostol Pablo]]
*El apostol Pablo compartió su mensaje en una gran variedad de lugares. Véase [[Lugares donde Pablo enseñó]].
*El Nuevo Testamento usa un gran número de verbos griegos para referirse a la predicación y la enseñanza de Pablo. Véase estas listas, originalmente elaboradas por Roy Zuck: [[Referencias a la predicación de Pablo]] y [[Referencias a la enseñanza de Pablo y de sus colaboradores]].
*[[Términos de cariño que Pablo usa para sus colegas]]
*El Nuevo Testamento menciona una variedad de [[Títulos para el apóstol Pablo]].
La palabra 'vivir / vida' (ζάω, ζωή) aparece nueve veces en 1 Pedro.
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|1.3|". . . para que tengamos una esperanza viva . . ." (NVI)|
|1.23|". . . mediante la palabra de Dios que vive y permanece." (NVI)|
|2.4|"Cristo es la piedra viva . . ." (NVI)|
|2.5|". . . también ustedes son como piedras vivas . . ." (NVI)|
|2.24|". . . para que muramos al pecado y vivamos para la justicia." (NVI)|
|3.7|". . . esposos, sean comprensivos en su vida conyugal . . ." (NVI)|
|3.10|". . . el que quiera amar la vida y gozar de días felices . . ." (NVI)|
|4.5|". . . aquel que está preparado para juzgar a los vivos y a los muertos." (NVI)|
|4.6|". . . para que . . . vivan conforme a Dios . . ." (NVI)|
,,Fuente: Geisler,,
|!1.2|...la vida fue manifestada y la hemos visto, y testificamos y os anunciamos la vida eterna, la cual estaba con el Padre y se nos manifestó...|
|!2.17|Y el mundo pasa, y sus deseos, pero el que hace la voluntad de Dios permanece para siempre.|
|!2.25|Y esta es la promesa que él nos hizo: la vida eterna.|
|!3.14-15|Nosotros sabemos que hemos pasado de muerte a vida, porque amamos a los hermanos. El que no ama a su hermano permanece en muerte. Todo aquel que odia a su hermano es homicida y sabéis que ningún homicida tiene vida eterna permanente en él.|
|!4.9|En esto se mostró el amor de Dios para con nosotros: en que Dios envió a su Hijo unigénito al mundo para que vivamos por él.|
|!5.11-13|Y este es el testimonio: que Dios nos ha dado vida eterna y esta vida está en su Hijo. El que tiene al Hijo tiene la vida; el que no tiene al Hijo de Dios no tiene la vida. <br>Estas cosas os he escrito a vosotros que creéis en el nombre del Hijo de Dios, para que sepáis que tenéis vida eterna y para que creáis en el nombre del Hijo de Dios.|
|!5.16|Si alguno ve a su hermano cometer pecado que no sea de muerte, pedirá, y Dios le dará vida; esto es para los que cometen pecado que no sea de muerte. Hay pecado de muerte, por el cual yo no digo que se pida.|
|!5.20|Pero sabemos que el Hijo de Dios ha venido y nos ha dado entendimiento para conocer al que es verdadero; y estamos en el verdadero, en su Hijo Jesucristo. Este es el verdadero Dios y la vida eterna.|
<span class="source">
Texto bíblico: Reina Valera Revisada (1995) Bible Text (Miami: Sociedades Biblicas Unidas, 1998)</span>
!!Definiciones de la virtud
"La virtud," Eleftheria dice, "es cuestionar las convicciones de uno, con la intención de descubrir un propósito mpas alto en la vida, y luego buscar ese propósito, para que puedas llegar a ser más excelente, y en el proceso, inspirar a tu sociedad para llegar a ser más excelente también." ,,Christopher Phillips, Six Questions of Socrates (NY: W. W. Norton, 2004), 13,,
"La virtud es escoger un estilo de vida tan excelente, que preferirías sacrificar tu vida antes que sacrificar tu estilo de vida." ,,(ibid, 15),,
"Ahí donde cruzan tus talentos y las necesidades del mundo, está tu vocación." Atribuido a Aristóteles.
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|1 Ti. 1.15|"Palabra fiel y digna de ser recibida por todos: que Cristo Jesús vino al mundo para salvar a los pecadores, de los cuales yo soy el primero."|
|1 Ti. 3.1|"Palabra fiel: «Si alguno anhela obispado, buena obra desea»."|
|1 Ti. 4.8-10|"porque el ejercicio corporal para poco es provechoso, pero la piedad para todo aprovecha, pues tiene promesa de esta vida presente y de la venidera. Palabra fiel es esta y digna de ser recibida por todos: que por esto mismo trabajamos y sufrimos oprobios, porque esperamos en el Dios viviente, que es el Salvador de todos los hombres, mayormente de los que creen."|
|2 Ti. 2.11-13|"Palabra fiel es esta: Si somos muertos con él, también viviremos con él; si sufrimos, también reinaremos con él; si lo negamos, él también nos negará; si somos infieles, él permanece fiel, porque no puede negarse a sí mismo."|
|Tit 3.3-8|"Nosotros también éramos en otro tiempo insensatos, rebeldes, extraviados, esclavos de placeres y deleites diversos, viviendo en malicia y envidia, odiados y odiándonos unos a otros. Pero cuando se manifestó la bondad de Dios, nuestro Salvador, y su amor para con la humanidad, nos salvó, no por obras de justicia que nosotros hubiéramos hecho, sino por su misericordia, por el lavamiento de la regeneración y por la renovación en el Espíritu Santo, el cual derramó en nosotros abundantemente por Jesucristo, nuestro Salvador, para que, justificados por su gracia, llegáramos a ser herederos conforme a la esperanza de la vida eterna. Palabra fiel es esta, y en estas cosas quiero que insistas con firmeza, para que los que creen en Dios procuren ocuparse en buenas obras. Estas cosas son buenas y útiles a los hombres."|
(En el caso de 1 Tim. 4.8-10 no es claro en el griego si la ‘palabra fiel’ consiste en las palabras de v. 8 o de v. 10. La versión Reina Valera añade puntuación para interpretar a v. 10 como la palabra fiel)
,,Reina Valera Revisada (1995) Bible Text (Miami: Sociedades Biblicas Unidas, 1998),,
Muchos piensan que Apocalipsis es un libro oscuro y triste, pero en realidad es un libro muy musical y gozoso. Además, Harrison (458) menciona el carácter rítmico de mucho del libro. Lo que sigue es una lista de todas las canciones del libro.
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|!Vv.|!Cantante(s)|!Resumen|!Acción|
|1.5b-6|Juan|¡Gloria al Dios que nos salvó y nos hizo un reino de sacerdotes!| -- |
|4.8|Los cuatro seres vivientes|¡Dios es tres veces santo!|No dejan de decirlo|
|4.11|Los 24 ancianos|¡Dios es digno porque creó todas las cosas!|Se postraron, y echaron sus coronas ante el trono|
|5.9-10|Los seres vivientes y ancianos|¡El Cordero es digno porque redimió a muchos con su sangre y nos hizo un reino de sacerdotes!|Se postraron, cantaron|
|5.12|Los ángeles, ancianos <br>y seres vivientes|¡Digno es el Cordero!| -- |
|5.13b|Toda criatura|¡Alabanza a Dios y al Cordero!| -- |
|5.14|Toda criatura|¡Amén!| -- |
|7.10b|La gran multitud|¡La salvación pertenece a Dios y al Cordero!| -- |
|7.12|Los ángeles|¡Alabanza y gloria, etc, a Dios!|Se postraron y adoraron|
|11.15|Voces celestiales|¡El reino del mundo ha pasado a Dios y a su Cristo!| -- |
|11.17-18|Los 24 ancianos|¡Gracias, Dios, que has comenzado a reinar! ¡El tiempo ha llegado para el juicio!|Se postraron y adoraron|
|¿¿¿12.10-12???|Una voz celestial|¡Regocíjense, cielos, y lamenta, o tierra, porque Dios ha expulsado el dragón del cielo a la tierra!| -- |
|14.3|Los 144,000|Reciben una nueva canción que solo ellos conocen| -- |
|15.3-4|Los victoriosos|¡Tus obras y hechos son grandes, y las naciones te adorarán!|Tocaron arpas|
|16.5-6|Un ángel|¡Eres justo, Dios, porque has juzgado a los que persiguieron a tus santos!| -- |
|16.7b|Los mártires|¡Sí, Dios, eres justo!| -- |
|18.2-3|Un ángel|¡Babilonia ha caido!| -- |
|18.4-7|Una voz|¡Sal de Babilonia, porque Dios le va a pagar por sus crímenes!| -- |
|18.10|Los reyes de la tierra|¡Ay, Babilonia, ya no tienes poder!|Desde lejos clamarán|
|18.16-17ª|Los comerciantes del mundo|¡Ay, Babilonia, ya no tienes riquezas!|Desde lejos llorarán y clamarán|
|18.19|Todos los que viven del mar|¡Ay, Babilonia, ya no tienes comercio!|Echarán polvo a sus cabezas, llorando y lamentando|
|18.20|¿El autor?|Regocíjense, santos y apóstoles, porque Dios ha juzgado a Babilonia| -- |
|18.21-24|Un ángel poderoso|¡Babilonia caerá y ya no habrá nada en ella jamás!|Acto simbólico de aventar una piedra de molino|
|19.1b-3|La gran multitud|¡Aleluya! ¡Dios ha condenado la ramera Babilonia!|Gritaron|
|19.4|Los ancianos y seres vivientes|¡Amén, aleluya!|Se postraron y adoraron|
|19.5|La voz del trono|¡Alaben a Dios, todos sus siervos!| -- |
|19.6b-8|La gran multitud|¡Regocíjense porque Dios reina y la boda del Cordero ha llegado!|Gritaron|
,,Fuente: una adaptación de Wilson, //Charts//, 74-75, más el estudio personal del autor,,
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|1.46|Nada bueno viene de Nazarét|
|5.8ff, 9.1|Viola el día de reposo|
|5.18, 10.33-34|Es blasfemador|
|7.12, 47|Engaña al pueblo|
|7.20, 8.48, 8.52, 10.20|Tiene un demonio|
|8.13|Testifica acerca de si mismo|
|8.41|Fue concebido fuera del matrimonio|
|8.48|Es Samaritano|
|9.24|Es pecador|
|10.33|Es un mero hombre|
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|4.1-2|Proclamar que Jesús resucitó|
|5.28|Acusar falsamente que los líderes religiosos eran culpables de asesinar a Jesús|
|16.21|Avocar costumbres que no son lícitas para los Romanos|
|17.6|Trastornar al mundo entero|
|17.7|Contravenir los decretos de Cesar, diciendo que Jesús es Rey|
|18.13|Adorar a Dios en maneras que contradicen la ley de los Judíos|
|24.5|Instigar alborotos|
|24.6|Intentar profanar el templo|
''La estructura quiástica de las advertencias''
:2.1-4 <br><br>
::3.7-4.13 <br><br>
:::5.11-6.12 <br><br>
::10.19-39 <br><br>
:12.14-29
''Paralelos entre las secciones''
''2.1-4 y 12.14-29''
*Invoca la necesidad de oir, escuchar el mensaje de Dios
*Usan un argumento del menor al mayor
*Hacen un contraste entre los mediadores de revelaciones anteriores y el nuevo mensaje mediado por el Hijo
''3.7-4.13 y 10.19-39''
*Son más largas que las demás advertencias
*Usan lenguaje emotivo
*Usan argumentos del menor al mayor
*Invocan la necesidad de confiar, obedecer, y temer
,,Fuente: Herbert W. Bateman IV, gen. ed. Four Views on the Warning Passages in Hebrews. (Grand Rapids: Kregel, 2007), 27-29, 44.,,
Las analogías son comparaciones que usamos para ilustrar un concepto. Por ejemplo, para explicar la idea abstracta del reino de Dios, Jesús lo comparó con árboles, perlas y tesoros. En la filosofía y la teología, las analogías sirven para aclarar o ilustrar nuestras ideas, cuandos éstas sean díficiles de agarrar.
Pero Baggini y Fosl dicen que las analogías también pueden formar parte de un argumento. Ejemplos:
*Los abogados citan precedentes, casos anteriores, cuando son análogos al caso bajo discusión
*El argumento del diseño usa una analogía para concluir que Dios existe: si vemos un reloj, sabemos por instinto que alguien lo construyó. De la misma manera, vemos el diseño en el universo y concluimos que alguien tuvo que haberlo diseñado.
Baggini y Fosl dicen que para que una analogía sea eficaz, debe de haber grandes similitudes y/o un buen número de similitudes entre las dos cosas que se comparan, y no debe de haber grandes diferencias y/o un gran número de diferencias entre las cosas que se comparan.
,,Julian Baggini y Peter S. Fosl, The Philosopher's Toolkit. (Chichester, West Sussex, UK: Wiley-Blackwell, 2010), 52-55,,
Muchos comentaristas dicen que no hay mucha teología en esta carta. Pero Dr. Dean Deppe considera que cada perícopa mayor contiene una base teológica:
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|!Versículos|!Base teológica|
|1.1-15|Nuestro concepto de Dios influye nuestra reacción a la tentación y las pruebas|
|1.16-27|La palabra de Dios|
|2.1-13|Lv. 19 y los diez mandamientos|
|2.14-26|El shema (2.19) y la justificación (2.23)|
|3.1-12|Las principalidades y poderes (3.6-8), el ser humano en la imagen de Dios (3.9) y la pefección (3.2)|
|3.13-18|El fruto de la sabiduría (similar al fruto del Espíritu)|
|4.1-12|Base del AT: Pr. 3.34|
|4.13-5.6|La iglesia (5.4-6) y los dichos de Jesús (5.1-3)|
|5.7-11|El ejemplo de los profetas y Job|
|5.12-20|Estos versículos representan una jurisprudencia eclesiástica primitiva (¿?)|
,,Fuente: Notas del Dr. Dean Deppe, Calvin Theological Seminary.,,
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|2.10|[que se vistan] ''con buenas obras'', como corresponde a mujeres que profesan piedad. |
|5.10|que tenga testimonio de ''buenas obras''; si ha criado hijos; si ha practicado la hospitalidad; si ha lavado los pies de los santos; si ha socorrido a los afligidos; si ha practicado ''toda buena obra''. |
|5.25|Asimismo se hacen manifiestas ''las buenas obras''; y las que son de otra manera, no pueden permanecer ocultas. |
|6.18|Que hagan bien, que sean ''ricos en buenas obras'', dadivosos, generosos; |
!El contexto histórico de las cartas de Pablo
*Los eruditos debaten si Pablo escribió todas las cartas tradicionalmente atribuidas a él. Véase nuestra tabla de [[Los debates acerca de la autoría de las cartas de Pablo]].
*Los comentaristas agrupan algunas de las cartas de Pablo en colecciones para resaltar sus similitudes:
**Las ''cartas pastorales'' se llaman así porque son cartas enviadas a los colegas de Pablo (pastores) y no a iglesias, y porque se tratan de asuntos de ministerio y liderazgo. Son 1 Timoteo, 2 Timoteo, y Tito.
**Las ''cartas de la cautividad'' fueron escritas desde la cárcel, probablemente desde su encarcelamiento en Roma, mencionado en Hechos 28. Son Efesios, Filipenses, Colosenses y Filemón. Debemos notar que 2 Timoteo también fue escrita desde la cárcel, pero tradicionalmente no se ha llamado una carta de la cautividad, por dos razones: porque no fue escrita durante el mismo encarcelamiento, y porque ya es una de las cartas pastorales.
*El orden cronológico de las cartas de Pablo es bastante claro, y es útil saber cuando fueron escritas, para entenderlas en sus contextos originales. Véase [[El orden cronológico de las cartas de Pablo]] para más información.
!El estilo literario de Pablo
*"Dudo que haya un autor más desordenado en la literatura." "Hay oro en todo lo que escribió pero muchas veces está dispersado descuidadosamente, granos por aquí, pedazos por allá." ,,(Smyth, Paul: Mystic and Missionary, xvi),,
!Las partes de las cartas paulinas
*Las introducciones de las cartas de Pablo tienen la misma estructura: la identificación del remitente, la identificación de los destinatarios, y el saludo. Por lo general, cuando Pablo expande cualquier de estos tres elementos, nos da pistas para ayudarnos en la interpretación de esa carta. Véase [[Las introducciones de las cartas de Pablo]].
*[[Las secciones de 'acciones de gracias' en las cartas de Pablo]] sirven como puente entre la introducción y el cuerpo de la carta, y por lo general introducen varios temas de la carta.
*Las cartas paulinas tienen algunos elementos en común: una bendición de paz, algunas exhortaciones finales, saludos, la firma de Pablo, y una bendición de gracia. Recomendamos nuestro artículo, [[Elementos en las conclusiones de las cartas de Pablo]].
*El saludo en las introducciones de las cartas paulinas es significativo: Pablo ha convertido el típico saludo griego χάρειν ("saludos") en χάρις, que quiere decir "gracia". Pablo ha traducido el típico saludo hebreo "Shalom" en εἰρήνη ("paz"). Estas dos palabras resumen bien el mensaje de Pablo: Dios ha dado su gracia a la humanidad, y esta gracia produce paz entre Dios y la humanidad, y entre Judíos y Gentiles.
*Cuando pensamos en las introducciones y las conclusiones de las cartas de Pablo juntas, descubrimos un quiasmo de "Gracia-paz-paz-gracia." En sus introducciones, Pablo saluda con las palabras "Gracia y paz". En sus conclusiones, Pablo generalmente empieza con una bendición de paz, y termina con una bendición de gracia.
!Las convenciones literarias de las cartas de Pablo
*Pablo usó convenciones literarias que eran comunes en su tiempo. Debemos entender la forma y la función de estas convenciones. También debemos comparar sus cartas para ver como adapta y aplica las convenciones en diferentes maneras en sus cartas.
*[[Doxologías en Pablo]]
*[[Expresiones de confianza en Pablo]]
*[[Listas de virtudes y listas de vicios en Pablo]]
*[[Oraciones en Pablo]]
*[[Palabras fieles en Pablo]]
*[[Paranesis (exhortaciones, órdenes) en Pablo]]
*[[Parusias apostólicas en Pablo]]
*[[Preguntas en Pablo]]
*[[Reportes autobiográficos en Pablo]]
*[[Técnicas de transición en Pablo]]
*[[El tono de las cartas de Pablo]]
*Las siguientes ocho cartas del Nuevo Testamento son consideradas "cartas generales" o "cartas universales". Esto significa que estas cartas fueron escritas o a un público amplio o a destinatarios que desconocemos, en contraste con las cartas de Pablo, que fueron dirigidas a iglesias particulares (los Romanos, los Corintios, etc).
*Algunos dicen que Hebreos no debe ser considerado una carta general porque fue dirigia a una iglesia de Hebreos (Cristianos Judíos).
*Pero en verdad solo Santiago y 1 Pedro fueron escritas para un público amplio, según el primer versículo de estos libros. Las demás cartas fueron escritas a personas o iglesias específicas y responden a situaciones específicas. Así que el nombre "cartas generales" no es la mejor descripción de esta colección de cartas. Por su lugar en el canon del Nuevo Testamento, parecen más bien "las cartas no paulinas" o "las cartas que no fueron escritas por Pablo".
*[[Hebreos]] es una carta anónima del primer siglo que habla de la relación entre el Judaísmo y el Cristianismo.
*[[Santiago]] es una carta que habla de varios temas morales e insiste en una vida cristiana consistente.
*[[1 Pedro]] fue escrita para consolar a iglesias que estaban bajo mucha persecución.
*[[2 Pedro]] fue escrita para defender el mensaje de Pedro y recordar a sus iglesias de ese mensaje antes de la inminente muerte de Pedro.
*[[1 Juan]] habla de varias maneras en que podemos distinguir falsos Cristianos y Cristianos verdaderos.
*[[2 Juan]] es una carta breve para animar a una iglesia a seguir caminando en la verdad.
*[[3 Juan]] es otra carta breve para instruir a su amigo Gayo, porque un anciano Diotrefes causó división en su iglesia.
*[[Judas]] es una carta con muchos paralelos con 2 Pedro, y fue escrita para denunciar a algunos falsos maestros que habían invadido a la iglesia de los destinatarios.
*Las cartas de Pablo llamadas las "Cartas Pastorales" son tres: 1 Timoteo, 2 Timoteo y Tito.
*El primer autor que dio este título a estas cartas fue D. N. Berdot en 1703, y la designación llegó a ser más conocida después de Pablo Antón en 1726.
*Se llaman 'pastorales' porque Pablo no las escribió a iglesias sino a sus compañeros en el ministerio pastoral. No eran pastores en el sentido moderno de la palabra, sino misioneros o apóstoles.
*No debemos limitar la aplicación de estas cartas a los pastores y ministros. Debemos recordarnos que son inspirados para el beneficio de todo creyente.
,,Fuente: Carson, Moo, y Morris, 359; Bustamante,,
!1 Juan
!2 Juan
En el primer siglo, no había hoteles modernos. Había unos cuantos hostales, pero eran notorios lugares de vicio y enfermedades. Los Cristianos mostraban hospitalidad a los creyentes itinerantes, y algunos maestros con falsa doctrina se estaban aprovechando de ellos. Juan advierte a sus lectores a que usen discernimiento para no dar la bienvenida a los herejes y maestros con doctrina no cristiana.
!3 Juan
1. Algunos Cristianos han viajado por amor al nombre de Jesús para ministrar:
@@.indent1 "...ellos salieron por amor del nombre de Él, sin aceptar nada de los gentiles" (7)@@
2. El autor (de aquí en adelante Juan) envió una carta pidiendo que la iglesia de su amigo Gayo los apoyara.
@@.indent1 "Yo he escrito a la iglesia…" (9)@@
3. Gayo recibió a los hermanos y les dio comida y hospedaje
@@.indent1 "...fielmente te conduces cuando prestas algún servicio a los hermanos, especialmente a los desconocidos" (5)@@
4. Diótrefes, un miembro de la iglesia de Gayo, no quiso recibir a los hermanos,
y expulsó a los miembros que dieron la bienvenida a los hermanos (probablemente incluyendo a Gayo)
@@.indent1 "Diótrefes, al cual le gusta tener el primer lugar entre ellos,
*no nos recibe . . .profiriendo palabras malignas contra nosotros;
*y no contento con estas cosas, no recibe a los hermanos,
*y a los que quieren recibirlos se lo prohibe y los expulsa de la iglesia." (9-10)@@
5. Los hermanos viajaron a la iglesia de Juan, y reportaron a su iglesia lo bueno de Gayo y lo malo de Diótrefes
@@.indent1 "Mucho me regocijé cuando vinieron los hermanos y dieron testimonio de tu verdad, de cómo andas en la verdad." (3)@@
@@.indent1 "…los cuales han dado ante la iglesia testimonio de tu amor" (6)@@
6. Juan escribe para animar a Gayo (probablemente expulsado de su propia iglesia por Diótrefes). Juan desea visitar personalmente para corregir la situación.
@@.indent1 "Por esta causa, si yo voy, recordaré las obras que hace profiriendo palabras malignas contra nosotros;" (10)@@
@@.indent1 "Yo tenía muchas cosas que escribirte, pero no quiero escribírtelas con tinta y pluma, porque espero verte en breve y hablaremos cara a cara." (13-14) @@
7. Juan envía la carta con los hermanos, que van para volver a visitar a Gayo, y con Demetrio.
Pablo no quedó favorablemente impresionado por la gente de Creta. Él cita con aprobación un cretense que dijo que los Cretenses son mentirosos, brutos, y glotones (1.12).
''La iglesia en Creta'' era una nueva iglesia. Y el hecho que los Cristianos en Creta necesitaban escuchar las instrucciones más básicas acerca de la conducta moral (no ser adictos al vino, amar a sus familias, no robar en 2.3, 4, 10) nos da la impresión de que no eran la mejor calidad de convertidos (Carson, Moo, Morris, 383). Por ejemplo:
*Era posible que un candidato para anciano tendría hijos que podrian ser acusados de disolución y rebeldía (1.6).
*Era necesario especificar requisitos muy básicos para ancianos (1.7).
Hay ''falsos maestros'' entre ellos, y personas divisivas.
*Profesaban conocer a Dios pero en realidad lo niegan (1.16)
*Sus enseñanzas venían del Judaísmo (circuncisión en 1.10, mitos judíos en 1.14, discusiones inútiles acerca de la ley en 3.9)
*Están corrompiendo hogares enteros (1.11) y causan divisiones (3.10)
*Buscan ganancias deshonestas (1.11)
''Propósito''
Es evidente que Pablo escribió para instruir a su compañero Tito acerca de las enseñanzas éticas y doctrinales que debe impartir a la iglesia en Creta. Si la carta fue leída en el culto, entonces otro propósito fue de reforzar la autoridad de Tito en la iglesia.
!Circunstancias
El autor les dice que no hay otro sacrificio adecuado si rechazan el sacrificio de Cristo (10.26). Ellos necesitaban una renovación de su valentía (5.11, 6.12, 12.3, 12.12-13) y de su esperanza (3:6; 6:18–20; 10:23–25; 11:1).
,,Fuente (adaptada): Lane, WBC,,
!Propósito
El autor dice que ha escrito “brevemente” :-), y que su carta es una ''“palabra de exhortación.”'' Las secciones expositivas existen para apoyar las secciones hortatorias. Es decir, el propósito del autor es llegar a sus exhortaciones y advertencias, pero primero tiene que exponer las verdades que sirven de fundamento para estas exhortaciones.
''El propósito'' es fortalecer a los destinatarios para que no abandonen su fe en Cristo, ni por causa de la persecución de afuera, ni por la pereza espiritual de ellos mismos. El autor les advierte del juicio de Dios, y los atrae con invitaciones de acercarse a Dios.
En 1.1-4, Dios habla por medio de su Hijo. En 12.25, la exhortación es, “No desechéis al que habla.” Esta es el tema fundamental de Hebreos, según Lane.
“La exhortación implícita de perseverar en la fe es apoyada negativamente por una advertencia que el estado del corazón humano es visible a Dios, y positivamente por una intimación que con Jesús como su sumo sacerdote los lectores pueden venir con confianza ante este Dios y esperar encontrar la misericordia.” (Marshall, 608)
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|!Pasaje|!Adversarios|!Controversia|
|2.1-12|Los escribas|Lo acusan de blasfemia|
|2.13-17|Los escribas de los Fariseos|Lo critican por asociarse con pecadores|
|2.18-22|El texto no indica quienes fueron|Lo critican porque sus discípulos no ayunan|
|2.23-28|Los Fariseos|Lo critican porque recoge comida en el día de reposo|
|3.1|Los Fariseos|Lo critican porque sana en el día de reposo|
|3.22-30|Los escribas de Jerusalén|Lo acusan de ser endemoniado|
|7.1-23|Los Fariseos y los escribas de Jerusalén|Le critican por no lavarse las manos; él los critica por su hipocrítica práctica de Corbán|
|8.11-13|Los Fariseos|Le exigen una señal|
|10.1-12|Los Fariseos|Le preguntan sobre el divorcio|
|11.15-19||La purificación del templo|
|11.27-33|Los principales sacerdotes, los escribas y los ancianos|Le preguntan sobre su autoridad|
|12.13-17|Los Fariseos y los Herodianos|Le preguntan sobre los impuestos a César|
|12.18-27|Los Saduceos|Le preguntan sobre la resurrección de los muertos|
|14.1-2|Los principales sacerdotes y los escribas|Buscan cómo matarlo|
|14.10-11, 43-50|Judas y los principales sacerdotes|Arreglan para arrestarlo|
|14.53-65|El Sumo sacerdote, los principales sacerdotes y el Concilio|Lo examinan|
#''El acercamiento preterista'' dice que el libro de Apocalipsis se refiere únicamente a sucesos del primer siglo.
#*Proponentes: Proponents: Charles, Sweet, Roloff, Schussler Fiorenza, Collins, Thompson, Barr, los Reconstructionistas Cristianos (fuente: //Face of NT Studies//)
#*Leon Morris dice que este acercamiento hace que el libro no tenga relevancia para hoy, sólo para el primer siglo.
#*Robert Mounce dice que este acercamiento implica que las profecías de Apocalipsis fueron equivocadas porque no fueron cumplidas en el primer siglo.
#''El acercamiento historicista'' dice que el libro de Apocalipsis profetiza eventos específicos que han ocurrido a través de la historia, desde los días de Juan hasta los nuestros. Según los historicistas, los símbolos de Apocalipsis se refieren al papado, el surgimiento de Islam, la Reforma Protestante, etc.
#*Proponentes: Joaquín de Fiore, los Franciscanos, los Reformadores, los Dispenscionalistas que siguen a Scofield en su interpretación de caps. 2-3.
#*Este acercamiento fue popular durante la Reforma Protestante. Los reformadores dijeron que el Papa católico era la bestia de capítulo 13, y la Iglesia Católica Romana era la ramera de Babilonia de capítulos 17-18.m
#*Leon Morris dice que este acercamiento hace que este libro no tenga sentido para sus primeros lectores en el primer siglo.
#*Morris dice que otra debilidad de este acercamiento es que tiende limitar su enfoque a la historia de Europa occidental, y no considera la historia del resto del mundo.
#*Los historicistas no se concuerdan con respecto a los sucesos históricos que supuestamente fueron profetizados por Apocalipsis. Su método tiende al sujetivismo, y los límites del conocimiento histórico de cada autor limita las posibilidades de su interpretación.
#''El acercamiento futurista'' trata el libro como una ventana al futuro - un destello de la última generación antes de la segunda venida de Jesucristo.
#*Proponentes: Justino Mártir, Ireneo, Ladd, Thomas (Fuente: Face of NT Studies)
#*Leon Morris dice que esta interpretación reduce la relevancia del libro a aquella generación futura. Sin embargo, se puede responder que un conocimiento del futuro ayuda a toda generación a ubicarse en la historia y vivir de acuerdo a lo que se espera del futuro.
#''El acercamiento idealista'' dice que el libro no se trata de detalles históricos particulares sino de principios teológicos generales que son evidentes en cada etapa de la historia humana.
#*Proponentes: Milligan, Hendriksen, Hoekema, Hughes, Hays (Source: Face of NT Studies)
#*Morris dice que este acercamiento hace que el libro sea relevante para toda generación, pero que falta un ancla histórico.
En los últimos años, muchos comentaristas (Morris, Johnson, Roloff, Giesen, Mounce, Beale, Osborne y muchos más) han preferido ''un acercamiento ecléctico'', tomando los mejores aspectos de los acercamientos preterista, futurista e idealista. El presente autor apoya el acercamiento ecléctico, por las siguientes razones:
*Es evidente que Juan escribía para ayudar a sus lectores, y no para dar información acerca de eventos en un futuro lejano. Hay muchos paralelos en Apocalipsis con eventos del primer siglo: Roma como ciudad sobre siete colinas, la lista de bienes importados a Roma, el culto imperial, los paralelos entre las cartas en capítulos 2-3 y el trasfondo histórico de las siete ciudades, etc). Sin duda los primeros lectores veían muchos paralelos más, que ahora están perdidos a la historia. Así que un acercamiento preterista tiene un papel importante en la interpretación del libro.
*Juan pretende hablar del futuro. Muchas de las profecías que Juan menciona en su libro no se cumplieron en el primer siglo tal como fueron profetizadas. Creo que debemos interpretar Apocalipsis de la misma manera en que interpretamos los libros proféticos del Antiguo Testamento: debemos discernir entre cumplimientos cercanos y cumplimientos lejanos. Muchos de los libros proféticos contienen profecías que fueron cumplidas de manera limitada en su propio tiempo, pero que también tenían un cumplimiento mayor en Cristo Jesús. De la misma manera, Apocalipsis, mientras habla a situaciones del primer siglo, también apunta a realidades grandes que aún están por cumplirse. Además, muchos de los sucesos descritos en el libro se presentan como precursores de la segunda venida de Cristo. Así que, un acercamiento futurista también tiene un papel importante para entender el libro de Apocalipsis.
*En mi opinión, la popularidad del acercamiento historicista en siglos pasados es apoyo para la posición idealista. Cada siglo tiende a encontrar en Apocalipsis paralelos con su propia situación política, económica y religiosa. Apocalipsis toca el corazón de personas de todos los siglos. Vemos políticos corruptos, el culto de personalidad, opresión, conformismo, mártires, y sacrificios valientes en cada generación. Así que quiero afirmar la posición idealista también. En lugar de identificar los símbolos de Apocalipsis con un solo momento histórico particular, debemos reconocer que los símbolos de Apocalipsis señalan algo en Roma MAS algo al final de los siglos, MAS algo que vemos desarrollándose en nuestro tiempo.
*Mi posición no es meramente la posición idealista. Al contrario. Creo que Apocalipsis necesita ser interpretado principalmente en referencia al primer siglo, y segundo en relación a los últimos tiempos. Solo entonces estaremos en la mejor posición para discernir su relevancia para nuestro propio contexto.
,,Fuentes: Leon Morris, Tyndale NT Commnetaries: Revelation, edición revisada. (Grand Rapids: Wm. B. Eerdmans, 1987); Robert H. Mounce, NICNT: The Book of Revelation, revisado. (Grand Rapids: Wm. B. Eerdmans, 1998); Grant R. Osborne, “Recent Trends in the Study of the Apocalypse”, en The Face of New Testament Studies. (Grand Rapids: Baker Academic, 2004), 476,,
*''Obedecer los mandamientos de Dios'' (6)
*''Amar''
**Amarse unos a otros (5)
**Andar en amor (6)
*''Guardar la verdad y rechazar falsas doctrinas''
**Conocer la verdad (1), andar en la verdad (4)
**Reconocer la encarnación de Jesús (7)
**Cuidarse para no perder su recompensa (8)
**Perseverar en la doctrina de Cristo (9)
**No apoyar a los falsos maestros con su hospitalidad (10-11)
*''Esperar una visita del autor (12)''
El autor de este recurso es amilenialista. Sin embargo, se considera importante reconocer las debilidades de este punto de vista:
#La cantidad de sus interpretaciones que van en contra de la lectura más natural de Ap. 20.
#*Inserte una recapitulación en 20.1 donde uno espera una secuencia cronológica. La secuencia entre 19.20 y 20.10 también resulta engañadora.
#*La obra del ángel en v. 1 es supuestamente la obra de Cristo en el primer siglo.
#*Los mil años y la atadura de Satanás no son literales.
#*Lo que aparece ser una resurrección resulta ser el estado intermediario.
#*Un quiasmo complicado se necesita para ver la relación entre las dos muertes y las dos resurrecciones.
#Los eruditos advierten que amilenialismo depende de una sola interpretación del libro. El paralelismo progresivo de Hendriksen es debatido. Hay varias ideas acerca de la estructura de Apocalipsis. Hasta los que cree en la recapitulación dentro de Apocalipsis no están todos de acuerdo con las divisiones. Y muchos preguntan por qué estas divisiones no son señaladas formalmente como tal en Apocalipsis.
#En 20.4 los que son resucitados al principio de los mil años son las personas que resistieron a la bestia y el falso profeta. Pero amilenialistas por lo general consideran estos como personajes de los últimos tiempos. ¿Cómo es que los creyentes al principio de la época de la iglesia resistieron a personajes que vienen al final de esta época? En cambio, el premilenialismo parece una lectura más natural cuando dice que resistieron en caps. 13-19 y son resucitados en cap. 20.
#La experiencia, juntamente con textos como Lc. 22:3, Hch. 5:3, 2 Co. 4:3-4, 11:14, Ef. 2:2, 1 Ts. 2:18, 2 Ti. 2:26 y especialmente 1 Pedro 5:8, parece indicar que el diablo no está atado, sino muy activo en la presenta época. Además, si la atadura de Satanás en 20.2 habla de la obra de Cristo en la cruz, ¿implica que cuando Satanás es desatado en 20.3 que parte de la obra de la cruz fue deshecha? Además, 2 Ped. 2.4 describe una atadura del mundo demoníaco que precede la primera venida de Cristo. Parece que debemos entender una serie de limitaciones progresivas puestas sobre el mundo demoníaco.
#Ap. 20.4 no dice que los tronos estaban en el cielo. Además, 5.10, aunque no usa la palabra “trono”, específicamente dice que los creyentes reinarán en la tierra.
#Los amilenialistas interpretan “almas” en v. 4 literalmente, a pesar de que interpretan casi todo el resto del texto simbólicamente. Pero Juan puede “ver” estas almas, y ellas están sentadas en tronos. Tal vez debemos entender “almas” como “personas” y reconocer que Juan no está tratando de hablar de la antropología aquí.
#La proximidad de ἔζησαν a “la primera resurrección” en v. 6 mueve al lector a imaginar que las almas “vivieron” por estar reunidos con sus cuerpos. Una resurrección física es la lectura más natural.
#La objeción contra el premilenialismo que Ap. 20 no incluye todos los detalles no es relevante. Ellos simplemente dicen que hay profecías del AT que no parecen haber sido cumplidos todavía, p. ej., las profecías que dicen que Cristo reinará con un cetro de hierro, un símbolo de poder y autoridad que no puede ser resistidos. ¿Cuándo sucederá esto? ¿En la iglesia? ¿En el estado eterno? Premilenialistas dice que estas profecías y otras serán cumplidas más naturalmente en el milenio.
#Sí, dicen los premilenialistas, ellos creen en una rara mezcla de personas glorificadas y personas mortales en el milenio. Pero responden que la teología depende de la exégesis, no los instintos personales de lo que parece ser extraño o normal. Además, en esta época viven lado a lado creyentes regenerados, ciudadanos de la nueva raza humana, con seres humanos no regenerados. ¿Es menos raro esta combinación?
#¿De dónde la rebelión? Solo se puede especular, dicen los premilenialistas. Ellos reconocen la fuerza de este argumento. Tienen por lo menos dos opciones:
##descendientes de personas no glorificados.
##Puede ser que Cristo no destruye las naciones simpatizantes, solo las naciones opuestas a él.
#En cuanto al argumento de los demás textos del NT, que unen la segunda venida, las resurrecciones y el juicio final como un solo evento, los premilenialistas pueden responder que los profetas unían la primera y segunda venida de Cristo como si fuera un solo evento, y después resultó que fueron dos. Puede ser que esto es lo que sucede con estos textos, y Apocalipsis 20 habla con más precisión que ellos.
Integral al método de Sócrates era la búsqueda de las definiciones de los términos: ¿qué es la justicia? ¿qué es el amor? En la filosofía, es importante llegar a un acuerdo acerca de la definición de una palabra en un argumento. Muchos términos tienen más de un significado, o su significado puede ser debatido:
*¿Es el amor un sentimiento que se nos surge? ¿Es una actitud que adoptamos voluntariamente?
*¿Será que la maldad se define como 'causar dolor en otros'? Pero, ¿No puede haber acciones buenas, como la cirugía, que causan dolor para ayudar?
Definir con precisión nos ayuda a evitar la ambiguedad y la confusión cuando dialogamos con otros. Además, nos ayuda a enfocar la discusión a la definición que hemos adoptado, y no perder tiempo discutiendo otras posibles definiciones de la palabra que no son relevantes a la discusión.
,,Julian Baggini y Peter S. Fosl, The Philosopher's Toolkit. (Chichester, West Sussex, UK: Wiley-Blackwell, 2010), 31-34.,,
[[Pablo]] fue un Judío que experimentó una conversión dramática y se dedicó a ser misionero a los Gentiles (los no Judíos). Mucho del libro de [[Hechos]] narra los viajes misioneros de Pablo. Hay trece cartas canónicas escritas por Pablo. Estas cartas aparecen en orden de tamaño, de la más larga a la más corta.
*[[Romanos]] contiene una larga exposición acerca de la legitimidad de la inclusión (la justificación) de los Gentiles al pueblo de Dios. Pablo escribió esta carta buscando apoyo para un viaje misionero a España.
*[[1 Corintios]] y [[2 Corintios]] fueron escritas para amonestar a una iglesia con muchos problemas internos.
*[[Gálatas]] es la primera carta que tenemos de la mano de Pablo, escrita a sus convertidos en Galacia que lo habían abandonado para seguir a los Judaizantes.
*[[Efesios]] es una carta circular que contiene la exposición más comprensiva de la doctrina de Pablo.
*[[Filipenses]] es una carta escrita para agradecer a una iglesia por su apoyo financiero, y para animarlos porque el encarcelamiento de Pablo les había dejado tristes.
*[[Colosenses]] es una carta, probablemente circular, escrita para iglesias que Pablo desconocía. Es una carta famosa por su alta Cristología y su énfasis en la reconciliación.
*[[1 Tesalonicenses]] y [[2 Tesalonicenses]] fueron escritas para animar a una iglesia bajo severa persecución, y aclarar sus dudas acerca de la escatología y otros temas que Pablo no pudo concluir antes de ser expulsado de Tesalónica.
*[[1 Timoteo]], [[2 Timoteo]] y [[Tito]] son cartas escritas a colegas de Pablo, acerca de temas ministeriales. 2 Timoteo es la última carta que Pablo escribió que tenemos.
*[[Filemón]] es una carta breve a un amigo de Pablo para apelar a favor de su Onésimo, un esclavo que había huido de Filemón su amo.
*La fe (considerada como un cuerpo de creencias) (1.1-2, 1.4)
*La verdad, el conocimiento de la verdad (1.1-2, 1.14)
*La palabra de Dios (1.3, 2.5)
*La predicación (1.3)
*La palabra fiel (1.9), palabra sana e irreprochable (2.8)
*La sana enseñanza o sana doctrina (1.9, 2.1)
*La doctrina de Dios (2.10)
Un tema en los filósofos antiguos que me impactó mucho fue la búsqueda de la felicidad: ¿cuál es el bien supremo para el ser humano? Tres pensadores destacados, Aristóteles, Boecio y Tomás de Aquino, han ofrecido argumentos sabios en contra de las cosas que muchos hacen la meta principal de sus vidas: el dinero, el poder, la fama, el placer, y los honores. Lo que sigue es una paráfrasis de los argumentos de ellos que me impactaron. Con cuidado: ¡son pensamientos capaces de cuestionar y reorientar las metas más fundamentales que tenemos para nuestras vidas!
-----
!!El dinero, las posesiones
*El dinero es un medio a otros fines. No amamos al dinero mismo, sino su habilidad de conseguirnos otros bienes. Así que el dinero no puede ser el bien supremo. (Aristóteles)
*Ninguna cantidad de prosperidad satisfacerá la codicia ilimitada de la humanidad. (Boecio)
*¿Cómo puede el dinero ser la fuente de la felicidad si solo nos hace feliz cuando lo gastamos o lo regalamos, no cuando lo adquirimos o lo acumulamos? (Boecio)
*Cuando buscamos nuestra felicidad en diamantas u otras cosas creadas, estamos diciendo que la felicidad de los seres humanos, la cima de la creación, viene de cosas menores, cosas más abajo en la escala de las cosas creadas. Eso no tiene sentido. (Boecio)
*La excelencia de las posesiones hermosas es su propia excelencia, y su excelencia no se transmite a nosotros por poseerlas. (Boecio)
*Mientras más poseemos, más tenemos que esforzarnos en el mantenimiento de lo que poseemos. (Boecio)
*Con las riquezas viene el temor a los ladrones y muchas otras preocupaciones. (Boecio)
*La prosperidad es inferior a la adversidad, porque la prosperidad engaña y adormece las mentes de los que favorece, mientras la adversidad enseña y da experiencia a los que favorece. (Boecio)
*La adversidad te demuestra quienes son tus verdaderos amigos, en contraste con los amigos superficiales de los que prosperan. (Boecio)
*Las riquezas no nos hacen autosuficientes. Más bien, nos hacen más dependientes de otros: necesitamos guardias, empleados, administradores, etc. (Boecio)
*La riqueza satisface pero no quita nuestros antojos, y más bien crea en nosotros nuevos antojos que antes no teníamos. (Boecio)
*La riqueza no nos acompaña cuando morimos. (Boecio)
*Las riquezas naturales como la comida y protección son medios para otros fines (la supervivencia), así que son secundarias y no pueden ser la fuente de la felicidad. El dinero es aún más removido de la felicidad, porque es un medio a la riqueza natural. El dinero es un medio a otros medios a otros fines. (Tomás de Aquino)
*Mientras más perfectamente adquirimos el bien supremo, lo amaremos aún más, y amar a otras cosas menos; pero con las posesiones, uno deja de amar y desearlas una vez que las obtiene, y uno empieza a desear otras cosas. Así que las posesiones no pueden ser el bien supremo. (Tomás de Aquino)
*La riqueza se encuentra tanto en los malos como en los buenos, mientras el bien supremo debe ser incompatible con el mal. (Tomás de Aquino)
*La riqueza no es autosuficiente; después de obtenerla, uno puede faltar otros bienes. (Tomás de Aquino)
*La riqueza muchas veces lastima al que la persigue. (Tomás de Aquino)
*La riqueza viene de una causa externa, y en gran parte de los vientos de la fortuna. (Tomás de Aquino)
-----
!!Los honores y títulos
*El honor depende se otorga a los honrados por los que honran, pero por instinto sabemos que la felicidad es algo propio de nosotros. (Aristóteles)
*Por lo general buscamos recibir honores por nuestra virtud, así que parece que la virtud es mejor candidato para el bien supremo que los honores. (Aristóteles)
*La recepción de honores tiende a llamar la atención al mal en las personas malas, y las hace más contemptibles. (Boecio)
*Las personas te pueden honrar con la boca mientras por dentro te odian. (Boecio)
*El honor se basa en las opiniones caprichosas de las masas. (Boecio)
*Una persona honrada por su excelencia en su propia cultura puede ser rechazada por los de otra cultura que no valoran tal excelencia. (Boecio)
*Los honores son reconocimientos de una excelencia ya obtenida. Así que los honores no te hacen grande o excelente. (Tomás de Aquino)
*El honor se encuentra tanto en los malos como en los buenos, mientras el bien supremo debe ser incompatible con la maldad. (Tomás de Aquino)
*El honor no es autosuficiente; después de obtenerlo, uno puede faltar otros bienes. (Tomás de Aquino)
*El honor muchas veces lastima al que lo persigue. (Tomás de Aquino)
*El honor viene de una causa externa, y en gran parte de los vientos de la fortuna. (Tomás de Aquino)
-----
!!La fama
*La fama es extremadamente limitada: la tierra es un pequeño punto en el universo, y la parte habitada de la tierra es una porción pequeña, y aún dentro de esa porción, hay personas en otros países y culturas, aún en los países cercanos, que nunca escucharán de tí, por famoso que llegas a ser. (Boecio)
*La fama es limitada por el tiempo también: "...no importa qué tan extensa la vida de tu fama, no es ni siquiera pequeña, sino es absolutamente nada en comparación con la eternidad." (Boecio)
*La fama no nos acompaña cuando morimos. Algunos dicen que la fama es una especie de vida después de la muerte. Pero esta fama desaparece también, así que es como una segunda muerte. (Boecio)
*Las biografías y las estatuas son recordatorios que las personas a las cuales son dedicadas ya pasaron. Son recordatorios más de su brevedad que de su grandeza. (Boecio)
*Muchos reciben alabranzas inmerecidas, y esto demuestra qué desconfiable es la fama. (Boecio)
*La gloria de nacerse en una familia destacada no es la gloria de uno mismo, sino la gloria de nuestros ancestros. (Boecio)
*La fama se puede perder por nada más que un rumor falso. (Tomás de Aquino)
*La fama se encuentra tanto en los malos como en los buenos, mientras el bien supremo debe ser incompatible con el mal. (Tomás de Aquino)
*La fama no es autosuficiente; después de obtenerla, uno puede faltar otros bienes. (Tomás de Aquino)
*La fama muchas veces lastima al que la persigue. (Tomás de Aquino)
*La fama viene de una causa externa, y en gran parte de los vientos de la fortuna. (Tomás de Aquino)
-----
!!El placer físico y los bienes corporales (p. ej., la salud)
*El placer es vulgar, es algo que las masas escogen. (Aristóteles)
*El placer esclaviza a uno, y es una vida para "los animales que pastorean." (Aristóteles)
*Los placeres del cuerpo traen exceso, remordimiento, enfermedades horribles, y muchos otros malestares. (Boecio)
*Buscar el placer no nos hace mejores que los animales, porque los animales solo viven para satisfacer sus deseos corporales. (Boecio)
*Buscar el placer nos hace siervos a nuestros cuerpos "vilos y frágiles". (Boecio)
*El placer es un "accidente" (una consecuencia secundaria) de obtener un bien. Así que no es la fuente de la felicidad misma. Cada placer viene de otro bien. (Tomás de Aquino)
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!!El poder
*El poder es una ilusión: el mosquito más pequeño puede matar al hombre más poderoso. (Boecio)
*Un tirano poderoso no tiene el poder para obligar a una persona que tiene la libertad y la valentía de resistirlo. (Boecio)
*Ninguna cantidad de poder político puede liberar a una persona esclavizada a los vicios, los hábitos y las adicciones. (Boecio)
*El poder convierte al poderoso en infelia, no en feliz, porque los límites de su reino y su influencia están constantemente presentes al rey. Le hacen ansioso para hacer lo poco que puede para extender su reino y derrotar sus rivales. (Boecio)
*El poder crea en los reyes un temor constante de reinos rivales y súbditos inquitos que podrían quitar su poder - hasta sus vidas - de ellos. (Boecio)
*El poder de los poderosos depende de las mismas personas que los sirven. Así que ¿quién es más poderoso? (Boecio)
*A veces el mismo poder que un rey posee le obliga a traicionar a sus amigos, como el en caso de Nerón, que se sintió forzado a obligar a su amigo Séneca a escoger la manera de su ejecución. (Boecio)
*El poder puede ser usado tanto para el mal como para el bien, y el poder se encuentra tanto en las personas malas como en las personas buenas, pero el bien supremo debe ser incompatible con la maldad. (Tomás de Aquino)
*El poder no es autosuficiente: después de obtenerlo, uno puede faltar otros bienes. (Tomás de Aquino)
*El poder muchas veces lastima al que lo persigue. (Tomás de Aquino)
*El poder viene de una causa externa, y en mayor parte a los vientos de la fortuna. (Tomás de Aquino)
,,Fuentes: Aristóteles, Ética nicomáquea, 1095-1096; Boecio, La consolación de la filosofía, libros II y III; Tomás de Aquino, Summa Theologiae, segunda sección, primera parte (conocida como el Tratado acerca de la Felicidad), primera pregunta.,,
El artículo sobre Romanos en //The Dictionary of Biblical Imagery// menciona las siguientes figuras, a las cuales he hecho unas cuantas modificaciones:
*''Figuras acerca de Adán''
**Según DBI, cuando Pablo dice que la humanidad no alcanza la gloria de Dios, es una alusión a Salmo 8.5, donde la humanidad ha sido coronada de gloria y honra. Salmo 8 es un salmo que habla de la humanidad y hace alusiones a Génesis 1. En 8.20-21 la creación también ha perdido su gloria.
**La pérdida y los resultados de la caída en 1.18-32
**El contraste entre Adán y Cristo (5.12-21)
**Según DBI, Adán es implícito en 7.7-12.
*''Figuras artísticas''
**Barros y alfareros (9.20-21)
*''La figura de ascuas de fuego'' (12.20, viene de Proverbios 25.21–22)
*''Figuras de cocina y comida''
**Las primicias de la masa (11.16)
*''Figuras de construcción''
**Edificación (14.19, 15.1)
**No construir sobre el fundamento de otro (15.20)
*Figuras del cuerpo humano
**La cadena en cap. 3 menciona varias partes del cuerpo, todas contaminadas por el pecado
*Figuras de día y noche
**13.11-12
*Figuras de endurecimiento
**El corazón de Faraón fue endurecido como si fuera piedra (9.16-18)
**Israel ha sido parcialmente endurecido (11.7, 11.25)
*Figuras de enemistad y reconciliación
**Tenemos paz con Dios (5.1)
**Aunque éramos enemigos, fuimos reconciliados (5.10)
**La reconcilación del mundo (11.15)
**Esforzarnos para mantener la paz (14.19)
**Dios es un Dios de paz (15.33, 16.20)
**Vemos el tema de enemistad también en 11.28, 12.19-20
*Figuras de esclavitud, éxodo y liberación
**Algunos son como Faraón que tenía un corazón duro (9.16-18)
*La figura de fuertes y débiles
*Figuras de Judíos y Gentiles
*Figuras laborales y financieras
**Trabajo y pago (4.4, 6.23)
**Deudas de amor (13.8-10)
*Figuras legales
*Figuras matrimoniales y familiales
**La libertad de la viuda de casarse nuevamente (7.1-4)
*Figuras militares
**13.12-13
*Figuras de plantas
**El olivo y las ramas insertadas en cap. 11
*Figuras religiosas y litúrgicas
|greenaltrows|k
|!Versículos|!Figuras|
|1-2|Una iglesia y sus miembros se describen como una mujer y sus hijos<br>- La verdad es personificada como si fuera una persona morando dentro del autor y sus lectores|
|3|Dios Padre y Jesús se describen como un literal padre y su literal hijo|
|4|Los miembros de una iglesia se describen como hijos<br>- Dios se describe como el padre de los creyentes<br>- La conducta se describe como el acto de andar|
|5|Una iglesia se describe como una mujer|
|6a|La conducta se describe como el acto de andar|
|6b|La conducta se describe como el acto de andar|
|7a||
|7b||
|8||
|9a|Creer la herejía se describe como correr adelante de otra persona y dejarla atrás|
|9b|Dios Padre y Jesús se describen como un literal padre y su literal hijo|
|10||
|11||
|12||
|13|Una iglesia y sus miembros se describen como una mujer y sus hijos|
*Lucas preserva poco más de la mitad de Marcos, pero lo redacta. La siguiente lista no es exhaustiva.
*El médico Lucas omite una referencia a la falta de habilidad de los médicos (8.42-48 comparado con Mc. 5.25-34)
*Omite la conversación con el padre del niño endemoniado (Mc. 9.21-24) y el jóven desnudo en el huerto (en Mc. 14.43-52).
*Limpia el estilo del griego: remueve 150 de las 151 instancias del presente histórico (se le escapó Mc. 5.35 en Lc. 8.49). Remueve palabras como “y” y “inmediatamente.” Provee antecedentes para pronombres. Aumenta el número de construcciones sofisticadas como el genitivo absoluto y el infinitivo articular.
*Elimina frases en Arameo como Mc. 5.41.
*Provee explicaciones históricas o culturales (Lc. 3.1-3).
*Por alguna razón, Lucas tiende omitir referencias en Marcos a las emociones de Jesús. Compare 5.13 con Mc. 1.41; 6.10 con Mc. 3.5; 18.22 con Mc. 10.21).
*Omite Mc. 7.31-37, 8.22-26 - ¿Tal vez Mateo creyó que en estos pasajes Jesús parece un mago?
*Omite la maldición de la higuera y altera la limpieza del templo (Mc. 11)—¿Marcos representó a Jesús con demasiada emoción para Lucas?
*Altera las referencias a la familia de Jesús (elimina Mc. 3.21; altera Mc. 3.31-35 en Lc. 8.19-21).
*Elimina algunas historias donde Jesús amonesta a sus discípulos (Mc. 8.33, 10.35-40, 14.27, 50). Suaviza la negación de Pedro (Lc. 22.31-34 con Mc. 14.29-31) y el relato de Getsemaní (Lc. 22.45-46 con Mc. 14.37-41).
,,Fuente: Mark Allan Powell, Fortress Introduction to the Gospels. (Minneapolis: Fortress, 1998), 90-91.,,
-----
!!Vocativo:
*Ejemplos: YHWH; mi Dios; mi Roca; mi Fuerza; mi Redentor; Dios de mi adoración
-----
!!Apelación Inicial
*Prácticamente todos en el modo imperativo-¿puede una persona exigir a Dios?
*Usualmente en términos generales
*Ejemplos: Levántate; Contéstame; Auxilio; Sálvame; Ten misericordia de mí; Vindícame; Inclina tu oído; No estés callado; Ten prisa;
-----
!!Lamento
*Descripción de la causa de la angustia
*El adversario siempre es un enemigo humano o Dios mismo. Nunca se trata de accidentes.
*El arma del adversario por lo general es la boca, que es más difícil para una corte humana juzgar, así que la persona tiene que apelar a la “Corte Suprema,” Dios.
*Ejemplos: Muchos son los que se levantan contra mi; todos mis huesos se descoyuntaron; de todos mis enemigos soy objeto de oprobio; estoy en angustia; estoy hundido en cieno profundo; tus saetas cayeron sobre mí
-----
!!Reclamo (contra Dios)
*Ejemplos: ¿Por qué estás lejos…y te escondes? ¿Por qué me has desamparado? ¿Hasta cuándo esconderás tu rostro de mí? ¿Hasta cuándo, Jehová? ¿Estarás airado para siempre? ¿Arderá como fuego tu celo?
-----
!!Petición
*Generalmente en terminos generales, dando eco al lamento.
*Frecuentemente expandida a una oración por el grupo: 3.8, 7.9, 51.18.
*Ejemplos: ¡no te alejes!; no me reprendas en tu furor; endereza delante de mí tu camino; establece tú al justo; Sácame del lodo; no sea yo avergonzado.
-----
!!Motivación (dando a Dios una razón por la cual debe responder)
*Incluye apelaciones a la inocencia de la persona:
*Porque yo soy tu siervo
*Porque soy inocente en este asunto
*Ejemplos: Por tu misericordia; porque en ti he confiado; porque en la muerte no hay memoria de ti; Por tu nombre; para que no duerma de muerte.
-----
!!Acusaciones contra el adversario (humano)
*Frecuentemente el enemigo, el impío, es citado como parte del lamento o la acusación: no hay Dios en ninguno de sus pensamientos, para que no diga mi enemigo: «Lo vencí». Ensancharon contra mí su boca; dijeron: «¡Con nuestros ojos lo hemos visto!». Y dicen: «¿Cómo sabe Dios? ¿Acaso hay conocimiento en el Altísimo?».
*Ejemplos: se rebelaron contra ti; Con arrogancia, el malo persigue al pobre; hombres violentos buscan mi vida; se han levantado contra mí testigos falsos
-----
!!“Imprecaciones” (mejor: peticiones para penales jurídicos)
*Atención cuidadosa a los lamentos y las acusaciones muestran que los penales pedidos corresponden al mal perpretado o amenazado por el enemigo.
*Ejemplos: ¡Rompe el brazo del inicuo y castiga la maldad del malo hasta que no halles ninguna! Dales conforme a su obra y conforme a la perversidad de sus hechos; Sean avergonzados los soberbios.
-----
!!Protestas de inocencia y justicia
*Estos ocurren cuando seres humanos, y no Dios, es el enemigo.
*No son declaraciones de que el salmista es libre de todo pecado. Mas bien, el salmista ha sido atacado sin causa y es inocente en cuanto al presente asunto.
*Los salmistas frecuentamente se identifican con los pobres y necesitados y en especial como siervos de YHWH.
*Ejemplos: Júzgame, Jehová, conforme a mi justicia; Oye, Jehová, una causa justa; atiende a mi clamor; yo en integridad he andado; sin causa escondieron para mí su red en un hoyo; me odian sin causa.
-----
!!Confesiones de pecado
*Estos aparecen cuando Dios, no un ser humano, es el adversario.
*Ejemplos: ¿Quién puede discernir sus errores? De los pecados de mi juventud y de mis rebeliones no te acuerdes. Mi pecado te declaré y no encubrí mi iniquidad. He pecado contra tí.
-----
!!Declaraciones de confianza en Dios
*En la ayuda de Dios en la presente crisis
*Eres escudo alrededor de mí; Jehová oirá cuando yo a él clame; tú responderás, Jehová, Dios mío; Jehová es mi fortaleza y mi escudo;
*En el resultado futuro de las acciones de Dios
*Los malos serán trasladados al seol; no dejarás mi alma en el seol; se acordarán y se volverán a Jehová todos los confines de la tierra; estaré satisfecho cuando despierte a tu semejanza; en la casa de Jehová moraré por largos días; he de ver la bondad de Jehová en la tierra de los vivientes; Dios salvará a Sión; todas las naciones lo servirán; ciertamente perecerán tus enemigos; juzgará entre las naciones.
-----
!!Votos de alabanza
*El salmista promete alabar a Dios en el templo porque Dios le ha contestado sus oraciones
*Ejemplos: Alabaré a Jehová; Cantaré a Jehová; Por tanto yo te confesaré entre las naciones; Anunciaré tu nombre a mis hermanos; mis labios te alabarán.
-----
!!Alabanza
*Alabanzas adorana a Dios por lo que es o por lo que hizo.
*Salmos. 8, 9, 18, 29, 32, 34, 65, 66, 67, 68, 92, 103, 104, 111, 113, 114, 116, 124, 135, 136, 138, 145.
*Véase también los himnos a YHWH como rey: 47, 93, 95, 96, 97, 98, 99, 100.
*Con frecuencia uno encuentra transiciones bruscas de lamento a alabanza, señalando que la petición fue contestada: 6:8, 10; 13:5-6; 22:22ff; 28:6-7; 31:19-22; 65:12f., (cf. Jer. 20:13)
-----
!!Llamados a la alabanza
*Aunque son en el modo imperativo, no son mandamientos sino invitaciones
*Nótese que técnicamente “Aleluya” es un llamado a alabar, no una alabanza en sí.
*Ejemplos: ¡Aleluya! Alegraos en Jehová y gozaos, justos; ¡Cantad con júbilo todos vosotros los rectos de corazón! ¡Pueblos todos, batid las manos! ¡Aclamad a Dios con voz de júbilo!; ¡Todo lo que respira alabe a Jah!
-----
!!Motivación de la alabanza
''Motivación de votos de alabanza:''
*Ejemplos: Porque me ha hecho bien; porque me has liberado; porque tu compasion es grande; porque YHWH escucha a los necesitados; me has librado de la muerte
''Motivación de llamados a la alabanza:''
*Ejemplos: Porque bendices a los justos; porque ha oido mi petición; porque su compasion es grande hacia nosotros; porque no se olvida de la petición de los afligidos.
-----
!!Instrucción
*Salmos 1, 32:8-10, 34:11-22, 37, 49, 62:8-10, 78, 105, 112
-----
!!Torá sacerdotal
*En Salmos 15, 24:3-6
-----
!!Oráculos proféticos
*Salmos 2:6, 7-9; 60:8-10; 89:3-4, 19-37; 91:14-16, 110:1, 4
*Véase también 46:10, 50:7-23, 75:2-5, 10; 81:6-16
,,Fuente: Notas del Prof. John Stek, Calvin Theological Seminary, 2003,,
-----
*[[La abducción]]
*[[El discernimiento de los niveles de abstracción]]
*[[Las analogías]]
*[[La consistencia]]
*[[Los contraejemplos]]
*[[La deducción]]
*[[Las definiciones de los términos]]
*[[La dialéctica (herramientas)]]
*[[La dicotomía falsa]]
*[[Error theories (teorías para explicar los errores)]]
*[[Gamas o espectros en lugar de categorías opuestas]]
*[[La inducción (herramientas)]]
*[[La distinción entre válido y verdad]]
Habrá más próximamente...
*Pablo introduce sus cartas con tres elementos:
**Una descripción del autor ("Pablo, apóstol de Jesucristo...")
**Una descripción de los destinatarios ("a todos los que estáis en Roma...")
**Un saludo ("Gracia y paz a vosotros...")
*Las palabras "gracia y paz" son significativos:
**"Gracia" (χάρις) es una adaptación del típico saludo griego, "χάρειν".
**"Paz" (εἰρήνη) es la traducción al griego del típico saludo hebreo, shalom.
*Las palabras "gracia y paz" son un buen resumen en dos palabras del evangelio: la gracia de Dios que resulta en paz entre Dios y la humanidad, y paz entre los seres humanos.
Lo que sigue es mi resumen de las "malas noticias" del libro de Eclesiastés:
*Trabajarás duro, y cada trabajo tiene sus propios peligros (2.18-23, 10.8-9)
*Las cosas que perseguirás serán vanidades (cap. 2)
*Tiempos difíciles te sobrevendrán, y no podrás predecir el día que llegarán (7.14, 9.1)
*Las personas que conocerás serán malas (4.1-3, 5.8, 7.29)
*Luego morirás (9.2-6)
*Y el mundo seguirá como si nunca existieras (1.11)
El libro de Hechos está lleno de actividad misionera:
*El tema de la inclusión de los Gentiles a la iglesia
*Los sermones evangelísticos incluidos en el libro
*El reportaje detallado de los viajes misioneros de Pablo
*La estructura del libro gira alrededor del avance geográfico del evangelio (1.8)
Misiólogo Roland Allen escribió todo un libro sacando del libro de Hechos principios para la misionología, //Métodos Misioneros: Los nuestros o los de Pablo.//
''Mujeres con nombres''
# Lidia (16.13-14)
# Damaris (17.34)
# Priscila (18.19, 26)
# Eneas (9.33)
# Tabita / Dorcas (9.36)
# Rode (12.13)
# Drusila (24.24)
# Berenice (25.13, 25.23)
# Safira (5.1-11)
''Mujeres anónimas''
# Las cuatro hijas de Felipe, profetas (21.9, 2.17)
# Mujeres distinguidas en Asia (13.50, 17.4, 17.12)
# Viudas (6.1, 9.39, 9.41)
# Mujeres entre los 120 en 1.14
# Mujeres mencionadas también en 5.14, 8.3, 8.12, 9.2, 22.4)
-----
!¿Qué nos dicen los Evangelios acerca del papel de las mujeres en la vida y las enseñanzas de Jesús?
*Jesús aceptaba y afirmaba a las mujeres como personas de valor, aunque ellas eran personas de estado inferior en el mundo antiguo.
*Jesús enseñaba a las mujeres y las incluía entre sus discípulos
**(Resúmenes acerca de las mujeres que le acompañaban en su ministerio y le apoyaban, Mt 27:55–56; 27:61–28:1; Mk 15:40–41; 15:47–16:1; Lk 23:49; 23:55–24:1; Jn 19:25–27; 20:1)
**Mujeres involucradas en la proclamación del evangelio
***En el nacimiento de Jesús (Elisabet, María, Ana)
***La mujer Samaritana evangelizó a su pueblo
***Las mujeres eran los primeros testigos de la resurrección
*Jesús perdonó a las mujeres de sus pecados (Lc 7:36–50, Jn 7:53–8:11, Jn 4)
*Jesús rechazó la idea que un hombre puede divorciar a su esposa por cualquier razón (Mt 19:3–9)
*Jesús usó a varias mujeres como ilustraciones positivas en sus enseñanzas
**La viuda de Sarepta (Lc 4:26; véase 1 Reyes 17–18);
**La mujer canana (Mt 15:21–28; Mc 7:24–30);
**La viuda y el juez (Lc 18:1–8)
**La parábola de la moneda perdida (Lc 15:8–10)
*Jesús sanó a varias mujeres (Mt 8:14–15, 9:18–26, Lc 13:11–17 – en el último caso la llamó “hija de Abraham”)
*Conocemos a muchas mujeres de la vida de Jesús por nombre
**María la madre de Jesús, Ana, Elisabet
**Marta y María, María Magdalena, María madre de Jacobo y José
**Juana, Susana, Salome, María esposa de Cleofas
-----
!¿En qué maneras manifestaba el mundo antiguo su prejuicio contra las mujeres?
*Tosefta: Una de las tres bendiciones diarias de un judío era que daba gracias que no era mujer
*Josefo: Las mujeres deben ser sumisas, vivir en seclusión, y atender a las tareas domésticas
*Sirac: La maldad de un hombre es mejor que la bondad de una mujer
*Las mujeres no podían testificar en juicios legales
*Las mujeres no podían divorciar a sus esposos
*Las mujeres no tenían acceso a la educación
*Las mujeres no podían entrar en el templo en Jerusalén
*En las sinagogas una barrera separaba las mujeres de los hombres
*Era prohibida enseñar la ley a las mujeres
*Las viudas eran las más débiles porque no gozaban de la protección de un hombre. Toda mujer “pertenecía” primero a su padre y después a su esposo.
*Si una mujer saliera de su casa sin poner dos velos, era suficiente para justificar que su esposo se divorciara de ella
-----
!¿Por qué las mujeres tenían un estado inferior en el mundo antiguo?
*Muchos escritores se refieren a las mujeres como ejemplos de debilidad física
*Muchos creían que las mujeres eran responsables por muchos de los pecados del mundo, especialmente la tentación sexual
-----
!¿Era totalmente negativo el tratamiento de mujeres judías en el mundo antiguo?
*No, hay ejemplos de modelos positivos de mujeres fuertes, en la realidad y en la literatura
**La leyenda de Judit
**Algunas mujeres eran oficiales de las sinagogas
**Salome Alexandra era reina de Judea, 76–67 AC
-----
#Juan alega que algunas profecías del Antiguo Testamento fueron directamente cumplidas en Apocalipsis
#La universalización: algunas cosas asociadas con Isreael en el AT son aplicadas a la iglesia
#Juan señala semejanzas entre textos del AT y cosas que Apocalipsis menciona
#La ironía: promesas aplicadas a Israel en el AT ahora son aplicadas a los creyentes Gentiles perseguidos por los Judíos (p. ej., Apocalipsis 3.9)
#Se usa muchas imágenes que provienen del AT
#Apocalipsis avanza temas que aparecen en el AT (la creación, el juicio, etc)
#Apocalipsis usa secciones del AT como 'prototipos' que influencian secciones enteras de Apocalipsis
#Juan imita el estilo literario del AT y hasta a veces distorciona el idioma griego para imitar patrones hebreas, todo con el fin de crear un 'efecto bíblico' sobre sus lectores.
,,Fuente: Gregory Beale and Sean M. McDonough, “Revelation”, in Commentary on the New Testament Use of the Old Testament. (Grand Rapids: Baker Academic, 2007).,,
|brownaltrows|k
|1.35|Levantándose muy de mañana, siendo aún muy oscuro, salió y se fue a un lugar desierto, y allí oraba.|
|6.41|Jesús da gracias por los panes y peces en la alimentación de los 5.000|
|6.46|Y después que los despidió, se fue al monte a orar.|
|8.6-7|Jesús da gracias por los panes y peces en la alimentación de los 4.000|
|14.22-23|Jesús da gracias por el pan y la copa en la primera Santa Cena|
|14.32-39|La oración angustiada de Jesús en Getsemaní|
|15.34|Y a la hora novena Jesús clamó a gran voz, diciendo: - ¡Eloi, Eloi!, ¿lama sabactani? (que significa: “Dios mío, Dios mío, ¿por qué me has desamparado?”).|
01.01-2
01.03
01.04-5
01.06
01.07-8
01.09
01.10-11a
01.11b
01.12
01.13
01.14
01.15a
01.15b
01.16-17
01.18
01.19
01.20
01.21-22
01.23
01.24-25
01.26
02.01
02.02-4
02.05
02.06
02.07
02.08
02.09-11
02.12
02.13
02.14
02.15-17
02.18
02.19
02.20
02.21
02.22a
02.22b-24
02.25
02.26-27
02.28
02.29
02.30-31
02.32
02.33
02.34-35
02.36
02.37
02.38
02.39
02.40
02.41
02.42
02.43
02.44-45
02.46-47a
02.47b
03.01
03.02
03.03
03.04
03.05
03.06a
03.06b
03.07a
03.07b-8
03.09
03.10
03.11
03.12
03.13
03.14-15
03.16
03.17
03.18
03.19-21
03.22
03.23
03.24
03.25
03.26
04.01-3a
04.03b-4
04.05-7
04.08-10
04.11
04.12
04.13-14
04.15-16a
04.16b
04.17
04.18
04.19
04.20
04.21
04.22
04.23
04.24-25
04.26
04.27-28
04.29-30
04.31
04.32
04.33
04.34a
04.34b-35
04.36-37
05.01-2
05.03
05.04a
05.04b
05.04c
05.05
05.06
05.07
05.08a
05.08b
05.09a
05.09b
05.10a
05.10b-11
05.12-13
05.14-15
05.16
05.17-18
05.19-20
05.21a
05.21b
05.22-23
05.24
05.25
05.26
05.27-28
05.29
05.30
05.31
05.32
05.33
05.34-35
05.36a
05.36b
05.37a
05.37b
05.38a
05.38b-39a
05.39b-40
05.41-42
06.01
06.02
06.03-4
06.05-6
06.07
06.08
06.09-10
06.11
06.12-13
06.14
06.15
07.01
07.02a
07.02b-3
07.04-5
07.06
07.07
07.08a
07.08b
07.09a
07.09b-10
07.11
07.12
07.13
07.14
07.15-16
07.17-18
07.19
07.20a
07.20b-21
07.22
07.23
07.24
07.25a
07.25b
07.26a
07.26b
07.27
07.28
07.29
07.30
07.31-32a
07.32b
07.33
07.34a
07.34b
07.35a
07.35b
07.36
07.37
07.38-40
07.41
07.42
07.43
07.44
07.45-46
07.47
07.48-49a
07.49b
07.50
07.51
07.52a
07.52b
07.53
07.54
07.55-56
07.57-58a
07.58b-59
07.60a
07.60b
08.01a
08.01b
08.02
08.03
08.04
08.05
08.06
08.07
08.08
08.09-10
08.11
08.12
08.13
08.14-15
08.16
08.17
08.18-19
08.20
08.21
08.22-23
08.24
08.25
08.26
08.27a
08.27b-28
08.29
08.30
08.31a
08.31b
08.32a
08.32b
08.33a
08.33b
08.33c
08.34a
08.34b
08.35
08.36
08.37 - not in Gk
08.38
08.39
08.40a
08.40b
09.01-2
09.03-4
09.05a
09.05b
09.06
09.07
09.08
09.09
09.10a
09.10b
09.11a
09.11b-12
09.13
09.14
09.15
09.16
09.17
09.18-19a
09.19b-20
09.21
09.22
09.23
09.24a
09.24b
09.25
09.26
09.27
09.28-29
09.30
09.31
09.32
09.33
09.34a
09.34b
09.35
09.36a
09.36b
09.37
09.38
09.39a
09.39b
09.40a
09.40b
09.41
09.42
09.43
10.01-3
10.04a
10.04b
10.05
10.06
10.07-8
10.09
10.10a
10.10b-12
10.13
10.14
10.15
10.16
10.17-18
10.19-20
10.21a
10.21b
10.22
10.23a
10.23b
10.24a
10.24b
10.25
10.26a
10.26b
10.27-28a
10.28b
10.29a
10.29b
10.30-31
10.32
10.33a
10.33b
10.34-35
10.36-38
10.39a
10.39b-41
10.42
10.43
10.44
10.45
10.46a
10.46b-47
10.48a
10.48b
11.01
11.02-3
11.04-5
11.06
11.07
11.08
11.09
11.10
11.11
11.12a
11.12b
11.13-14
11.15
11.16
11.17
11.18
11.19
11.20
11.21
11.22
11.23-24a
11.24b
11.25-26a
11.26b
11.27
11.28
11.29
11.30
12.01
12.02
12.03-4
12.05a
12.05b
12.06
12.07a
12.07b
12.07c
12.08a
12.08b
12.08c
12.09
12.10
12.11
12.12
12.13-14
12.15a
12.15b
12.15c
12.16a
12.16b
12.17a
12.17b
12.18
12.19
12.20a
12.20b
12.21-22
12.23
12.24
12.25
13.01
13.02
13.03
13.04-5a
13.05b
13.06-7a
13.07b
13.08
13.09-10
13.11a
13.11b
13.12
13.13
13.14
13.15
13.16a
13.16b
13.17-20a
13.20b
13.21-22
13.23-24
13.25a
13.25b
13.25c
13.26
13.27-28
13.29
13.30-31
13.32-33
13.34
13.35
13.36
13.37
13.38-39
13.40-41
13.42
13.43
13.44
13.45
13.46
13.47
13.48
13.49
13.50
13.51-52
14.01
14.02
14.03
14.04
14.05-7
14.08
14.09a
14.09b-10a
14.10b
14.11-12
14.13
14.14-15a
14.15b
14.16
14.17
14.18
14.19
14.20a
14.20b
14.21-22
14.23
14.24-26
14.27
14.28
15.01
15.02
15.03
15.04
15.05
15.06
15.07
15.08-9
15.10
15.11
15.12
15.13
15.14
15.15-18
15.19-20
15.21
15.22-23
15.24-26
15.27
15.28-29a
15.29b
15.30
15.31
15.32-33
15.34 - not in Gk
15.35
15.36
15.37
15.38
15.39-40
15.41
16.01a
16.01b-2
16.03a
16.03b
16.04
16.05
16.06
16.07
16.08
16.09
16.10
16.11-12a
16.12b
16.13
16.14
16.15
16.16
16.17
16.18a
16.18b
16.18c
16.19-21
16.22-23
16.24
16.25
16.26a
16.26b
16.27
16.28
16.29-30
16.31
16.32
16.33-34
16.35
16.36a
16.36b
16.37a
16.37b
16.38a
16.38b-39
16.40
17.01
17.02-3
17.04
17.05
17.06-7a
17.07b
17.08-9
17.10
17.11
17.12
17.13
17.14
17.15
17.16
17.17
17.18a
17.18b
17.19
17.20a
17.20b
17.21
17.22
17.23a
17.23b
17.24-25
17.26-27
17.28
17.29
17.30-31
17.32
17.33
17.34
18.01
18.02-3a
18.04
18.05
18.06a
18.06b
18.07
18.08
18.09-10
18.11
18.12-13
18.14-15a
18.15b
18.16
18.17a
18.17b
18.18
18.19
18.20-22
18.23
18.24
18.25
18.26a
18.26b
18.27
18.28
18.3b
19.01-2a
19.02b
19.03a
19.03b
19.04
19.05-6
19.07
19.08
19.09
19.10
19.11-12
19.13
19.14
19.15
19.16
19.17
19.18
19.20
19.21
19.22
19.23
19.24-26
19.27
19.28
19.29
19.30
19.31
19.32a
19.32b
19.33a
19.33b
19.34
19.35
19.36
19.37
19.38
19.39
19.40a
19.40b
20.01
20.02-3a
20.03b
20.04
20.05-6
20.07
20.08
20.09
20.10
20.11
20.12
20.13a
20.13b
20.14-15
20.16a
20.16b
20.17
20.18-21
20.22-23
20.24
20.25
20.26
20.27
20.28
20.29-30
20.31
20.32
20.33
20.34
20.35
20.36
20.37-38a
20.38b
21.01-2
21.03a
21.03b
21.04
21.05-6
21.07
21.08
21.09
21.10-11
21.12
21.13a
21.13b
21.14
21.15
21.16
21.17
21.18
21.19
21.20
21.21
21.22a
21.22b
21.23a
21.23b
21.24
21.25
21.26
21.27-28a
21.28b
21.29
21.30
21.31
21.32
21.33
21.34
21.35-36
21.37a
21.37b
21.38
21.39a
21.39b
21.40a
21.40b-22.1
22.02a
22.02b-3
22.04-5
22.06-7
22.08a
22.08b
22.09
22.10a
22.10b
22.11
22.12-13a
22.13b
22.14-15
22.16a
22.16b
22.17-18
22.19-20
22.21
22.22
22.23-24
22.25
22.26
22.27a
22.27b
22.28a
22.28b
22.29
22.30
23.01
23.02
23.03a
23.03b
23.04
23.05a
23.05b
23.06
23.07
23.08
23.09a
23.09b
23.10
23.11a
23.11b
23.12
23.13-14
23.15a
23.15b
23.16
23.17
23.18
23.19
23.20
23.21a
23.21b
23.22
23.23-25
23.26
23.27
23.28-29
23.30
23.31-32
23.33
23.34-35a
23.35b
24.01
24.02-3
24.04
24.05-8
24.09
24.10-11
24.12-13
24.14-15
24.16
24.17-19
24.20-21
24.22
24.23
24.24
24.25-26a
24.26b
24.27
25.01-3
25.04
25.05
25.06
25.07-8
25.09
25.10a
25.10b
25.11a
25.11b
25.12
25.13
25.14-15
25.16
25.17
25.18-19
25.20
25.21
25.22a
25.22b
25.23
25.24
25.25
25.26
25.27
26.01a
26.01b-3
26.04-5
26.06-7
26.08
26.09-10
26.11
26.12-13
26.14
26.15a
26.15b
26.16-18
26.19-20
26.21
26.22-23
26.24a
26.24b
26.25
26.26a
26.26b
26.27a
26.27b
26.28
26.29
26.30-31
26.32
27.01
27.02
27.03
27.04-5
27.06
27.07-8
27.09-10
27.11
27.12
27.13
27.14
27.15
27.16-17
27.18-19
27.20
27.21
27.22a
27.22b
27.23-24
27.25a
27.25b
27.26
27.27
27.28
27.29
27.30-31
27.32
27.33
27.34a
27.34b
27.35
27.36
27.37
27.38
27.39
27.40
27.41
27.42
27.43-44a
27.44b
28.01
28.02
28.03
28.04
28.05-6a
28.06b
28.07
28.08
28.09-10
28.11
28.12-13a
28.13b-14a
28.14b
28.15
28.16
28.17a
28.17b-18
28.19
28.20
28.21
28.22
28.23
28.24
28.25-26
28.27a
28.27b
28.28a
28.28b
28.29 - not in Gk
28.30-31
|brownaltrows|k
|1.2|"Gracia y paz os sean multiplicadas, en ''el conocimiento'' de Dios y de nuestro Señor Jesús."|
|1.3|"Todas las cosas que pertenecen a la vida y a la piedad nos han sido dadas por su divino poder, mediante ''el conocimiento'' de aquel que nos llamó por su gloria y excelencia;"|
|1.8|"Si tenéis estas cosas y abundan en vosotros, no os dejarán estar ociosos ni sin fruto en cuanto al ''conocimiento'' de nuestro Señor Jesucristo."|
|1.20|"Pero ante todo ''entended'' que ninguna profecía de la Escritura es de interpretación privada...."|
|2.20|"Ciertamente, si habiéndose ellos escapado de las contaminaciones del mundo por ''el conocimiento'' del Señor y Salvador Jesucristo, enredándose otra vez en ellas son vencidos, su último estado viene a ser peor que el primero."|
|2.21 (2x)|"Mejor les hubiera sido ''no haber conocido'' el camino de la justicia que, después de ''haberlo conocido'', volverse atrás del santo mandamiento que les fue dado."|
|3.3|"''Sabed'' ante todo que en los últimos días vendrán burladores, andando según sus propias pasiones...."|
,,Reina Valera Revisada (1995) Bible Text (Miami: Sociedades Biblicas Unidas, 1998),,
|brownaltrows|k
|1.4|"por medio de estas cosas nos ha dado preciosas y grandísimas promesas, para que por ellas lleguéis a ser participantes de la naturaleza divina, habiendo huido de ''la corrupción'' (φθορᾶς.) que hay en el mundo a causa de las pasiones."|
|2.12|"Esos hombres, hablando mal de cosas que no entienden, como animales irracionales nacidos para presa y ''destrucción'' (φθορὰν), ''perecerán'' (φθαρήσονται) en su propia ''perdición'' (φθορᾷ)...."|
|2.19|"Les prometen libertad, y son ellos mismos esclavos de ''corrupción'' (φθορᾶς), pues el que es vencido por alguno es hecho esclavo del que lo venció."|
|3.6|"por lo cual el mundo de entonces ''pereció'' (ἀπώλετο) anegado en agua."|
|3.9|"El Señor no retarda su promesa, según algunos la tienen por tardanza, sino que es paciente para con nosotros, no queriendo que ninguno ''perezca'' (ἀπολέσθαι), sino que todos procedan al arrepentimiento."|
|3.10|"Pero el día del Señor vendrá como ladrón en la noche. Entonces los cielos pasarán con gran estruendo, los elementos ardiendo serán ''deshechos'' (λυθήσεται) y la tierra y las obras que en ella hay serán quemadas."|
|3.11|"Puesto que todas estas cosas han de ser ''deshechas'' (λυομένων), ¡cómo no debéis vosotros andar en santa y piadosa manera de vivir...."|
|3.12|"...esperando y apresurándoos para la venida del día de Dios, en el cual los cielos, encendiéndose, serán ''deshechos'' (λυθήσονται), y los elementos, siendo quemados, se fundirán!"|
|brownaltrows|k
|1.20-21|"Pero ante todo entended que ninguna profecía de la Escritura es de interpretación privada, porque nunca la profecía fue traída por voluntad humana, sino que los santos hombres de Dios hablaron siendo inspirados por el Espíritu Santo."|
|2.16|"...y fue reprendido por su iniquidad, pues una muda bestia de carga, hablando con voz de hombre, refrenó la locura del profeta."|
|3.2|"...para que tengáis memoria de las palabras que antes han sido dichas por los santos profetas, y del mandamiento del Señor y Salvador, dado por vuestros apóstoles."|
,,Reina Valera Revisada (1995) Bible Text (Miami: Sociedades Biblicas Unidas, 1998),,
-----
!¿Por qué es importante estudiar las parábolas de Jesús?
*Las parábolas representan 35% de las enseñanzas de Jesús grabadas en los Evangelios
*Las parábolas han tenido un gran impacto en los idiomas del occidente. Personas que no saben nada de la Biblia usan frases como 'hijo pródigo' y 'buen samaritano'.
*Jesús es conocido universalmente por sus poderosas parábolas. Mucha gente que no sabe mucho de Jesús por lo menos sabe que habló en parábolas.
-----
!¿Qué es una parábola?
*Es dificil definir la palabra 'parábola' porque las parábolas no son iguales. En vez de forzar cada parábola a conformarse a una sola definición, debemos estudiarlas una por una, apreciando los elementos de cada una.
*Sin embargo, lo que sigue es una lista de diversas definiciones ofrecidas por varios autores.
**"Una historia terrenal con un significado celestial."
***[Pero: muchas tienen un significado para nuestra vida aquí en la tierra.]
**"...una metáfora o simil derivado de la naturaleza o la vida cotidiana, arrestando al oidor por ser vívido o extraño, y dejando la mente con suficiente duda acerca de su aplicación precisa, para provocarla al pensamiento activo."
**"...un dicho ficticioso que pone la verdad en imágenes."
**"...una narrativa alusiva, contada con un motivo oculto." "...para engañar al oidor hacia la verdad."
**Clarence Jordan las compara con el caballo de Troya - llega como regalo, como algo bonito, pero por dentro hay una sorpresa subversiva.
*''Mi resumen:''
**Una figura (imagen)
**Tomada de la vida cotidiana
**Expresada en forma de narrativa o de un dicho corto
**Que lleva un significado oculto para el oidor
-----
!¿Cuántas parábolas contó Jesús?
*Tenemos alrededor de 40 en nuestros Evangelios
*Es dificil determinar porque es dificil distinguir entre parábolas cortas y otros dichos.
*Véase aquí para la [[Lista completa de las parábolas de Jesús]]
-----
!¿Dónde encontramos las parábolas de Jesús?
*En los Evangelios Sinópticos (Juan no contiene parábolas)
*Lucas tiene 18 parábolas únicas a su Evangelio, Mateo tiene 10, y Marcos comparte sus 6 parábolas con Mateo y Lucas
-----
!¿Cuál es la relación entre parábolas y metáforas?
*Metáforas son comparaciones entre dos elementos que afirma que el primer elemento "es" o "es igual al" segundo elemento: "Dios es mi pastor."
*En cambio, una parábola es una comparación donde también puede haber diferencias y contrastes entre los elementos comparados.
-----
!¿Cuál es la relación entre parábolas y símiles?
*Símiles son comparaciónes que explicitamente usan la palabra "como" para mostrar en qué se parecen dos elementos (o sea en qué son "simil"ares): "Tu cuello es como torre de marfil."
*Muchas parábolas son símiles o similitudes, ("El reino es como una semilla"), pero no todas.
**Por un lado, muchas parábolas no usan la palabra "como" para hacer una comparación.
**Por otro lado, algunas parábolas usan la palabra "como" de una manera diferente. Por ejemplo, Jesús dice "El reino es como un sembrador" pero lo que quiere decir es que el reino es como el proceso de sembrar, y que Dios es como el sembrador.
-----
!¿Cuál es la relación entre una parábola y una analogía?
*La palabra 'analogía' se refiere a cualquier comparación entre dos elementos.
**Es menos precisa que una metáfora porque no afirma que dos cosas son iguales ('x es y').
**No es tan restringida como una simil, porque no se necesita usar la palabra "como."
*Toda parábola es analogía, pero no toda analogía es parábola. Las analogías pueden ser para instruir o entretener, pero el propósito de una parábola es específicamente para persuadir o convencer a los oidores en el área moral o religioso.
-----
!¿Cuál es la relación entre una parábola y una historia o narrativa?
*Una historia o narrativa siempre tiene un conflicto o problema y la resolución del mismo.
*No todas las parábolas son historias en este sentido. Algunas son sencillas comparaciones: el reino es como un árbol donde las aves descansan.
-----
!¿Cuál es la relación entre una parábola y una alegoría?
*Una alegoría es una historia compuesta de varias analogías o comparaciones, donde cada elemento de la historia tiene un significado más profundo.
**Por ejemplo El Progreso del Peregrino es una alegoría acerca de la vida cristiana. Cada personaje representa una virtud, un vicio o una situación que enfrenta el Cristiano en su vida cristiana.
**En la historia de la interpretación de las parábolas, siempre ha sido necesario definir la relación entre las parábolas y las alegorías.
*Las parábolas no son alegorías, pero algunas parábolas, similar a las alegorías, no están limitadas a una sola comparación. Ejemplo: la parábola del sembrador
-----
!¿Cuáles son las características de las parábolas de Jesús?
*Son //breves.//
*Tienen elementos tomados de //la vida cotidiana//
*Casi todas //se concentran en el mundo humano, no en la naturaleza.// No hay animales que hablan como en las fábulas de Esopo
**Sin embargo, algunos contienen exageración y sorpresa - detalles que no serían posibles como la cantidad de la deuda de los talentos en Mt. 18.23-35
*Son //llamativas:// Llaman la atención de los oyentes / lectores
*Muchas veces //enfatizan la inversión de fortunas// - p. ej. el publicano es justificado, no el Fariseo.
*//El significado de las parábolas es generalmente revelado al final//, como el remate de un chiste.
**Sin embargo, es notable que no todas las parábolas son explicadas en el texto
*Los mensajes de las parábolas //no son verdades universales// como en las fábulas de Esopo sino que se dirigen a un contexto histórico específico. Es necesario entender algo del contexto de cada parábola en el primer siglo en Palestina para entender bien la parábola.
*Son //teocéntricos// - no se tratan de la persona de Jesús mismo. Se tratan de Dios y su reino.
*Muchos //aluden al Antiguo Testamento//
*Muchos aparecen en los Evangelios dentro de //colecciones de parábolas//, p. ej. Mt. 13
-----
!¿Cuáles son los propósitos de las parábolas?
*Persuadir a los oyentes de la verdad, y persuadirlos de la mejor forma de responder a esa verdad
*Usar características y verdades conocidas por los oyentes para dar claridad a ideas religiosas y morales
*Sorprender a los oyentes con conclusiones inesperadas que daban vuelta a su cosmovisión
*Ocultar la verdad, para que los oponentes de Jesús no entiendan (Mc. 4.11-12)
*Cumplir las Escrituras (Mt. 13.34-35 es un cumplimiento de Sal. 78.2)
-----
!¿Adónde vamos primero para buscar la interpretación de una parábola?
*Checa para ver si Jesús o el Evangelista provee la interpretación
*Checa el contexto inmediato para ver si da pistas para la interpretación
*Busca una interpretación que hubiera tenido sentido para los primeros oidores en el contexto del primer siglo
*Checa los paralelos en los otros Evangelios, y el contexto de los paralelos para pistas
-----
!¿Por qué debemos tener cuidado con la frase “El reino es como...”?
*Porque muchas veces no expresa la comparación. Cinco ejemplos:
**Mt 13.24: el reino no es como el sembrador sino como la cosecha
**Mt 13.32: el reino no es como la semilla de mostaza sino como el árbol que produce
**Mt 13.45: el reino no es como el negociante sino como la perla
**Mt 22.2: el reino no es como el rey sino como la fiesta
**Mt 25.1: el reino no es como las diez vírgenes sino como la boda
*Sería mejor traducir esta frase como “Así como el en caso de x, igual en el caso del reino.”
-----
''Los pobres''
*La ofrenda en el templo para el niño Jesús era la ofrenda de los pobres (2.24, véase Lev. 12.8)
*Buenas nuevas para los pobres, 4.18, 7.22
*Dios ha llenado a los pobres con cosas buenas, 1.53
*Los pobres son bienaventurados, 6.20
*Dar limosnas a los que te piden, 6.30
*La invitación a los pobres a una fiesta en 14.11-13, 14.21
*El rico y Lázaro en 16.19-31
*El ejemplo de la viuda pobre en 21.1-4
''Las mujeres''
*Ana (2.36-38)
*La viuda de Naín (7.11-17)
*La mujer que ungió los pies de Jesús (7.37-50)
*La lista de mujeres que acompañaban a Jesús (8.1-3)
*María que se sentó a sus pies (10.38-42)
*Una mujer lisiada (13.10-17)
*La ofrenda de la viuda (21.1-4)
*Mujeres mencionadas en las parábolas (13.20-21, 15.8-10, 18.1-8)
''Los niños''
*Menciones de un hijo o hija única en Lucas: 7.12, 8.42, 9.38
*Jesús tomó un niño y lo usó como ilustración: 9.47
*Niños en la enseñanza de Jesús: 7.31-35, 10.21, 17.2, 18.16.
''Otras clases de personas marginadas por la sociedad que reciben atención en Lucas''
*Pastores de ovejas (2.8-20)
*Cobradores de impuestos y pecadores (5.30)
*La pecadora (7.37-50)
*Pecadores y personas injustas en las parábolas (7.31-32, 12.13-21, 15.11-32, 16.1-12, 16.19-31, 18.1-8, 18.9-14)
,,Fuente: Carson, Moo, Morris, 129-130,,
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|2.20|Pero vendrán días cuando el esposo les será quitado, y entonces, en aquellos días, ayunarán.|
|8.31|Comenzó a enseñarles que le era necesario al Hijo del hombre padecer mucho, ser desechado por los ancianos, por los principales sacerdotes y por los escribas, ser muerto y resucitar después de tres días.|
|8.34|Y llamando a la gente y a sus discípulos, les dijo: - Si alguno quiere venir en pos de mí, niéguese a sí mismo, tome su cruz y sígame.|
|9.9-10|Mientras descendían del monte, les mandó que a nadie dijeran lo que habían visto, hasta que el Hijo del hombre hubiera resucitado de los muertos. Por eso guardaron la palabra entre sí, discutiendo qué sería aquello de resucitar de los muertos.|
|9.12|Respondiendo él, les dijo: - Elías a la verdad vendrá primero y restaurará todas las cosas. Pero ¿no dice la Escritura que el Hijo del hombre debe padecer mucho y ser despreciado?|
|9.31-32|pues enseñaba a sus discípulos, y les decía: - El Hijo del hombre será entregado en manos de hombres, y lo matarán; pero, después de muerto, resucitará al tercer día. Pero ellos no entendían esta palabra, y tenían miedo de preguntarle.|
|10.32-34|Iban por el camino subiendo a Jerusalén. Jesús iba delante, y ellos, asombrados, lo seguían con miedo. Entonces, volviendo a tomar a los doce aparte, les comenzó a decir las cosas que le habían de acontecer: - Ahora subimos a Jerusalén, y el Hijo del hombre será entregado a los principales sacerdotes y a los escribas. Lo condenarán a muerte y lo entregarán a los gentiles. Se burlarán de él, lo azotarán, lo escupirán y lo matarán; pero al tercer día resucitará.|
|10.38-39|Entonces Jesús les dijo: - No sabéis lo que pedís. ¿Podéis beber del vaso que yo bebo, o ser bautizados con el bautismo con que yo soy bautizado? Ellos respondieron: - Podemos. Jesús les dijo: - A la verdad, del vaso que yo bebo beberéis, y con el bautismo con que yo soy bautizado seréis bautizados;|
|10.45|...porque el Hijo del hombre no vino para ser servido, sino para servir y para dar su vida en rescate por todos.|
|12.6-8|En la parábola de los labradores malvados: Por último, teniendo aún un hijo suyo, amado, lo envió también a ellos, diciendo: “Tendrán respeto a mi hijo”. Pero aquellos labradores dijeron entre sí: “Este es el heredero; venid, matémoslo, y la heredad será nuestra”. Y tomándolo, lo mataron y lo arrojaron fuera de la viña. |
|14.7-9|Siempre tendréis a los pobres con vosotros y cuando queráis les podréis hacer bien; pero a mí no siempre me tendréis. Esta ha hecho lo que podía, porque se ha anticipado a ungir mi cuerpo para la sepultura. De cierto os digo que dondequiera que se predique este evangelio, en todo el mundo, también se contará lo que esta ha hecho, para memoria de ella. |
|14.18-25|La institución de la Santa Cena para celebrar su inminente muerte|
|14.27|Entonces Jesús les dijo: - Todos os escandalizaréis de mí esta noche, pues escrito está: “Heriré al pastor y las ovejas serán dispersadas”.|
|14.41|Vino la tercera vez, y les dijo: - ¡Dormid ya y descansad! ¡Basta, la hora ha llegado! He aquí, el Hijo del hombre es entregado en manos de los pecadores.|
,,Texto bíblico: Reina Valera Revisada (1995) Bible Text (Miami: Sociedades Biblicas Unidas, 1998),,
El autor de Hebreos deseaba las siguientes respuestas principales de sus destinatarios:
1. Deberían atender con diligencia al mensaje Cristiano que habían recibido, y no endurecer sus corazones a él
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|2.1|Por tanto, es necesario que con más diligencia atendamos a las cosas que hemos oído, no sea que nos deslicemos.|
|3.8|«Si oís hoy su voz, no endurezcáis vuestros corazones como en la provocación, en el día de la tentación en el desierto....|
|5.14|El alimento sólido es para los que han alcanzado madurez, para los que por el uso tienen los sentidos ejercitados en el discernimiento del bien y del mal.|
|12.25|Mirad que no desechéis al que habla, pues si no escaparon aquellos que desecharon al que los amonestaba en la tierra, mucho menos nosotros, si desechamos al que amonesta desde los cielos.|
|13.9|No os dejéis llevar de doctrinas diversas y extrañas. Es mejor afirmar el corazón con la gracia, no con alimentos que nunca aprovecharon a los que se han ocupado de ellos.|
2. Deberían imitar a las personas ejemplares que el autor menciona en su carta
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|6.11-12 y 12.1|Los héroes del Antiguo Testamento (12.1 se refiere a los ejemplos de capítulo 11)|
|12.2-3, 13.12-13|Jesucristo|
|13.7|Los que antes fueron los pastores de los destinatarios|
3. Deberían estar firmes frente a la persecución inminente y resistir la tentación de la apostasía
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|3.6|Y esa casa somos nosotros, con tal que retengamos firme hasta el fin la confianza y el gloriarnos en la esperanza.|
|3.14|...somos hechos participantes de Cristo, con tal que retengamos firme hasta el fin nuestra confianza del principio.|
|4.14|Por tanto, teniendo un gran sumo sacerdote que traspasó los cielos, Jesús el Hijo de Dios, retengamos nuestra profesión.|
|6.11-12|Pero deseamos que cada uno de vosotros muestre la misma solicitud hasta el fin, para plena certeza de la esperanza, a fin de que no os hagáis perezosos, sino imitadores de aquellos que por la fe y la paciencia heredan las promesas.|
|10.23|Mantengamos firme, sin fluctuar, la profesión de nuestra esperanza, porque fiel es el que prometió.|
|10.35-36|No perdáis, pues, vuestra confianza, que tiene una gran recompensa, 36 pues os es necesaria la paciencia, para que, habiendo hecho la voluntad de Dios, obtengáis la promesa.|
|10.39|Pero nosotros no somos de los que retroceden para perdición, sino de los que tienen fe para preservación del alma.|
4. Deberían avanzar en su madurez y acercarse a Dios en adoración
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|4.11|Procuremos, pues, entrar en aquel reposo, para que ninguno caiga en semejante ejemplo de desobediencia.|
|4.16|Acerquémonos, pues, confiadamente al trono de la gracia, para alcanzar misericordia y hallar gracia para el oportuno socorro.|
|6.1-3|Por tanto, dejando ya los rudimentos de la doctrina de Cristo, vamos adelante a la perfección, no echando otra vez el fundamento del arrepentimiento de obras muertas, de la fe en Dios, de la doctrina de bautismos, de la imposición de manos, de la resurrección de los muertos y del juicio eterno. Y esto haremos, si Dios en verdad lo permite.|
|10.22|Acerquémonos, pues, con corazón sincero, en plena certidumbre de fe, purificados los corazones de mala conciencia y lavados los cuerpos con agua pura.|
|12.1-2|Por tanto, nosotros también, teniendo en derredor nuestro tan grande nube de testigos, despojémonos de todo peso y del pecado que nos asedia, y corramos con paciencia la carrera que tenemos por delante, puestos los ojos en Jesús, el autor y consumador de la fe, el cual por el gozo puesto delante de él sufrió la cruz, menospreciando el oprobio, y se sentó a la diestra del trono de Dios.|
|12.28-29|Así que, recibiendo nosotros un Reino inconmovible, tengamos gratitud, y mediante ella sirvamos a Dios agradándole con temor y reverencia, 29 porque nuestro Dios es fuego consumidor.|
|13.15-16|Así que, ofrezcamos siempre a Dios, por medio de él, sacrificio de alabanza, es decir, fruto de labios que confiesan su nombre. Y de hacer el bien y de la ayuda mutua no os olvidéis, porque de tales sacrificios se agrada Dios.|
5. Deberían animarse mutuamente
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|3.12-14|Mirad, hermanos, que no haya en ninguno de vosotros corazón tan malo e incrédulo que se aparte del Dios vivo. Antes bien, exhortaos los unos a los otros cada día, entre tanto que se dice: «Hoy», para que ninguno de vosotros se endurezca por el engaño del pecado, porque somos hechos participantes de Cristo, con tal que retengamos firme hasta el fin nuestra confianza del principio.|
|10.24-25|Y considerémonos unos a otros para estimularnos al amor y a las buenas obras, no dejando de congregarnos, como algunos tienen por costumbre, sino exhortándonos; y tanto más, cuanto veis que aquel día se acerca.|
|12.12-16|Por eso, levantad las manos caídas y las rodillas paralizadas, y haced sendas derechas para vuestros pies, para que lo cojo no se salga del camino, sino que sea sanado. Seguid la paz con todos y la santidad, sin la cual nadie verá al Señor. Mirad bien, para que ninguno deje de alcanzar la gracia de Dios, y para que no brote ninguna raíz de amargura que os perturbe y contamine a muchos. Que no haya ningún fornicario o profano, como Esaú, que por una sola comida vendió su primogenitura.|
|13.1-3|Permanezca el amor fraternal. No os olvidéis de la hospitalidad, porque por ella algunos, sin saberlo, hospedaron ángeles. Acordaos de los presos, como si estuvierais presos juntamente con ellos; y de los maltratados, como si vosotros estuvierais en su mismo cuerpo.|
|13.16|Y de hacer el bien y de la ayuda mutua no os olvidéis, porque de tales sacrificios se agrada Dios.|
,,Fuente: estudio personal del autor. Texto bíblico: Reina Valera Revisada (1995) (Miami: Sociedades Biblicas Unidas, 1998).,,
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<img src="http://www.giffmex.org/recursosgiffmexfiles/respuestasapoc.gif">
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!El Cristiano responde a Dios y a su Cristo
''Adorar, glorificar a Dios''
*“¡Temed a Dios y dadle gloria, porque la hora de su juicio ha llegado. Adorad a aquel que hizo el cielo y la tierra, el mar y las fuentes de las aguas!” (14.7)
*“¿Quién no te temerá, Señor, y glorificará tu nombre?, pues solo tú eres santo; por lo cual todas las naciones vendrán y te adorarán, porque tus juicios se han manifestado». (15.4)
*“Alabad a nuestro Dios todos sus siervos, y los que lo teméis, así pequeños como grandes.” (19.5)
*Escenas de adoración en caps 4-5, 7.10ff, 11.15ff, cap. 15, 19.1-10
*“¡Adora a Dios!” (19.10, 22.9)
*V.t. 1.6, 11.1, 11.13, 11.18, 16.9, 22.3
''Amar a Jesús''
*“Pero tengo contra ti que has dejado tu primer amor.” (2.4) v.t. 2.19
''Responder a la invitación de Dios''
*“si alguno oye mi voz y abre la puerta…” (3.20)
*“Al que tiene sed, le daré gratuitamente de la fuente del agua de vida.” (21.6)
*“El Espíritu y la Esposa dicen: «¡Ven!». El que oye, diga: «¡Ven!». Y el que tiene sed, venga. El que quiera, tome gratuitamente del agua de la vida.” (22.17)
''Seguir al Cordero''
*“el Cordero que está en medio del trono los pastoreará y los guiará a fuentes de aguas vivas.” (7.17)
*“Son los que siguen al Cordero por dondequiera que va.” (14.4)
''Trabajar, servir, hacer “obras”''
*“Yo conozco tus obras” (2.2, 2.19, 3.2, 3.8, 3.15), v.t. 2.26
*“Cada uno juzgado según sus obras (2.23, 20.12-13, 22.12)
*Los creyentes como “siervos de Dios” (7.3, 11.18,
*“Sí, dice el Espíritu, descansarán de sus trabajos, porque sus obras con ellos siguen…” (14.13)
*"el lino fino significa las acciones justas de los santos” (19.8)
*“el que es justo, practique la justicia todavía” (22.11)
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!El Cristiano responde a la Palabra de Dios
''Arrepentirse, despertarse, recordarse, regresar a lo anterior''
*“Pero tengo contra ti que has dejado tu primer amor. 5 Recuerda, por tanto, de dónde has caído, arrepiéntete y haz las primeras obras, pues si no te arrepientes, pronto vendré a ti y quitaré tu candelabro de su lugar.” (2.4-5)
*“Sé vigilante y confirma las otras cosas que están para morir….Acuérdate, pues, de lo que has recibido y oído; guárdalo y arrepiéntete, pues si no velas vendré sobre ti como ladrón y no sabrás a qué hora vendré sobre ti.” (3.2-3)
*“Bienaventurado el que vela” (16.15)
*Las naciones no se arrepintieron (9.20-21, 16.8, 16.11)
*V.t. 2.16, 2.22, 3.19
''Oir, poner atención''
*“Bienaventurado el que lee y los que oyen las palabras de esta profecía, y guardan las cosas en ella escritas, porque el tiempo está cerca.” (1.3)
*“El que tiene oído, oiga lo que el Espíritu dice a las iglesias” (2.7, 2.11, 2.17, 2.29, 3.6, 3.13, 3.22)
*“si alguno oye mi voz y abre la puerta” (3.20)
''Guardar las palabras de Dios''
*Guardar los mandamientos (12.17, 14.12)
*Guardar las palabras de este libro (22.7, 22.9, 22.18-19)
''Testificar''
*Juan “estaba en la isla llamada Patmos, por causa de la palabra de Dios y del testimonio de Jesucristo.” (1.9)
*“Antipas, mi testigo fiel” (2.13)
*“vi debajo del altar las almas de los que habían muerto por causa de la palabra de Dios y del testimonio que tenían.” (6.9)
*Los dos testigos de capítulo 11
*“Ellos lo han vencido por medio de la sangre del Cordero y de la palabra del testimonio de ellos” (12.11)
*“Y vi las almas de los decapitados por causa del testimonio de Jesús y por la palabra de Dios” (20.4)
*V.t. 12.17, 19.10
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!El Cristiano responde a la persecución
''Vencer''
*“Al vencedor le daré…” (2.7, 2.11, 2.17, 2.26, 3.5, 3.12, 3.21)
*“Ellos lo han vencido por medio de la sangre del Cordero y de la palabra del testimonio de ellos” (12.11)
*V.t. 15.2, 21.7
''Preparación personal: fortalecerse, completar lo que falta, sanarse''
*2.19 (siempre mejorarse), 3.2 (acabar las obras), 3.15-16 (ser frío o caliente), 3.17-18 (comprar oro, vestiduras y colirio de Cristo)
''Orar''
*Clamaban a gran voz, diciendo: «¿Hasta cuándo Señor, santo y verdadero, vas a tardar en juzgar y vengar nuestra sangre de los que habitan sobre la tierra?». (6.10)
*Otro ángel vino entonces y se paró ante el altar, con un incensario de oro; y se le dio mucho incienso para añadirlo a las oraciones de todos los santos sobre el altar de oro que estaba delante del trono. El humo del incienso con las oraciones de los santos subió de la mano del ángel a la presencia de Dios. (8.3-4)
''Perseverar''
*“Aquí está la perseverancia de los santos”(13.10, 14.12)
*1.9, 2.2, 2.3, 2.19, 3.10, 6.11
''Fe, fidelidad, ser fiel hasta el final''
*“No temas lo que has de padecer. El diablo echará a algunos de vosotros en la cárcel para que seáis probados, y tendréis tribulación por diez días. ¡Sé fiel hasta la muerte y yo te daré la corona de la vida!” (2.10)
*“Pero retienes mi nombre y no has negado mi fe ni aun en los días en que Antipas, mi testigo fiel, fue muerto entre vosotros” (2.13)
*“Vengo pronto; retén lo que tienes, para que ninguno tome tu corona” (3.11),
*“que menospreciaron sus vidas hasta la muerte.” (12.11)
*V.t. 2.19, 2.25, 3.8, 3.10, 13.10, 14.12, 17.14
''No to temer, no asombrarte''
*1.17, 2.10, 17.6-7
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!El Cristiano responde a la atracción del pecado
''Aborrecer / no tolerar la falsa enseñanza''
*“Pero tienes esto: que aborreces las obras de los nicolaítas, las cuales yo también aborrezco.” (2.6)
*V.t. 2.2, 2.14-15, 2.20, 2.24
''Purificarse / ser santo''
*“Pero tienes unas pocas personas en Sardis que no han manchado sus vestiduras y andarán conmigo en vestiduras blancas, porque son dignas.” (3.4)
*“Estos son los que han salido de la gran tribulación; han lavado sus ropas y las han blanqueado en la sangre del Cordero.” (7.14)
*“Estos son los que no se han contaminado con mujeres, pues son vírgenes.” (14.4)
*“el que es santo, santifíquese más todavía “ (22.11)
*“Bienaventurados los que lavan sus ropas” (22.14)
*V.t. 19.7-8
''Regocijarse sobre la destrucción de Bablionia''
*“Alégrate sobre ella, cielo, y vosotros santos, apóstoles y profetas, porque Dios os ha hecho justicia en ella» (18.20)
''Salir/huir de Babilonia''
*“Y oí otra voz del cielo, que decía: «¡Salid de ella, pueblo mío, para que no seáis partícipes de sus pecados ni recibáis parte de sus plagas!” (18.4)
''No adorar a la Bestia ni recibir su marca''
*13.14, 14.9, 20.4
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!Los pecados de las listas de vicios en Apocalipsis
''9.20-21''
“Los demás hombres, los que no fueron muertos con estas plagas, ni aun así se arrepintieron de las obras de sus manos ni dejaron de adorar a los demonios y a las imágenes de oro, plata, bronce, piedra y madera, las cuales no pueden ver ni oir ni andar. No se arrepintieron de sus homicidios, ni de sus hechicerías, ni de su fornicación, ni de sus robos.”
''21.8''
“Pero los cobardes e incrédulos, los abominables y homicidas, los fornicarios y hechiceros, los idólatras y todos los mentirosos tendrán su parte en el lago que arde con fuego y azufre, que es la muerte segunda.”
''22.15''
“Pero los perros estarán afuera, y los hechiceros, los fornicarios, los homicidas, los idólatras y todo aquel que ama y practica la mentira.”
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|!Pecados (en orden alfabético)|!9.20-21|!21.8|!22.15|
|Ser abominables|| X ||
|Adoración de demonios| X |||
|Cobardía|| X ||
|Fornicación| X | X | X |
|Hechicería| X | X | X |
|Homicida| X | X | X |
|Incredulidad|| X ||
|Idolatría| X | X | X |
|Mentira|| X | X |
|Robo| X |||
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Hay cinco respuestas principales que el autor de Hebreos desea de los destinatarios de su carta, indicadas en el siguiente gráfico. Para más detalles véase [[Las respuestas principales deseadas por el autor de Hebreos]]. Temas relacionados: [[El tema de acercarse a Dios en Hebreos]] y [[El tema del sufrimiento en Hebreos]].
<img src="http://www.giffmex.org/images/hebreosrespuestas.gif">
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Aparte de las cinco respuestas principales que espera de los destinatarios de Hebreos, hay tres otras exhortaciones que el autor les da:
*Deberían ser fieles en sus matrimonios (13.4)
*Deberían eliminar la avaricia de entre ellos (13.5)
*Deberían someterse a sus pastores actuales (13.17)
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Hay 54 imperativos en los 108 versículos del libro de Santiago. Es evidente que su énfasis es el desarrollo de la vida cristiana.
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Las exhortaciones en Santiago se pueden categorizar según las cuatro áreas donde los destinatarios tenían respuestas inadecuadas a su situación:
*[[Exhortaciones a remediar sus estrategias inadecuadas frente a su pobreza|Exhortaciones a los destinatarios de Santiago a remediar sus estrategias inadecuadas frente a su pobreza]]
*[[Exhortaciones a superar los conflictos|Exhortaciones a los destinatarios de Santiago a superar los conflictos]]
*[[Exhortaciones a renovar su fe en Dios|Exhortaciones a los destinatarios de Santiago a renovar su fe en Dios]]
*[[Exhortaciones a dejar la hipocresía|Exhortaciones a los destinatarios de Santiago a dejar la hipocresía]]
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Santiago 3.17-18 resulta ser un texto clave de la carta, porque menciona a cada una de las cuatro áreas donde los lectores necesitaban responder mejor. Véase [[Santiago 3.17-18 y las cuatro respuestas principales de la carta]].
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Las respuestas que el autor de 1 Juan esperaba de sus destinatarios se pueden agrupar en cinco categorías, indicadas en el siguiente gráfico.
<img src="http://www.giffmex.org/images/1juanrespuestas.gif">
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!La respuesta que 1 Juan exige de sus lectores
!Obedecer los mandamientos de Dios:
3.22, 3.24. Solo los que lo hacen lo conocen de verdad. Su amor es perfeccionado en ellos (2.3, 2.5). Los que dicen que lo conocen pero no lo obedecen son mentirosos (2.4). Obedecerlo demuestra que amamos a Dios (5.2, 5.3). Su mandamiento es de amar (4.21). Sus mandamientos no son gravosos (5.3).
''Otras maneras de hablar de la obediencia:''
*Caminar en la luz, no en las tinieblas, porque Dios es luz, y no hay tinieblas en él. La luz conduce a la comunión y el perdón, las tinieblas al engaño y la mentira (1.6, 1.7).
*Hacer justicia: 2.29, 3.7, 3.10. Los que lo hacen son hijos de Dios (3.10).
*Hacer lo que agrada a Dios: 3.22
*No pecar, no seguir pecando: 3.6, 3.8
!Creer en Jesús, no negarlo:
*Creer que Jesús es el Hijo de Dios (5.5, 5.10), creer en el nombre del Hijo de Dios (5.13) y en el nombre de Jesucristo (3.23). Los que no creen llaman a Dios un mentiroso (5.10).
*Los que creen que Jesús es el Cristo son nacidos de Dios (5.1)
*La fe es una victoria que vence al mundo (5.4)
*Los que niegan a Cristo son el anticristo, y niegan al Padre también (2.22).
*Los que niegan al Hijo no tienen al Padre, pero los que confiesan al Hijo tienen al Padre (2.23)
*“Tener” al Hijo (5.12)
*Permanecer en él (2.27, 2.28)
!Amar a Dios y a Jesús:
*Cualquiera que ama al Padre ama al Hijo también (5.1). Debemos amar a Dios (5.2, 3). Si amamos a Dios amaremos a nuestro hermano (4.21).
!Amar a los hermanos, no odiarlos:
*A los hermanos: 3.10, 3.14, 4.20.
*Unos a otros: 3.11, 3.23, 4.7, 4.8, 4.11, 4.12.
*A los hijos de Dios: 5.2
*Vivir en amor: 4.16
*Porque Dios nos amó primero: 4.11, 4.19.
*No solo con palabras sino con acciones: 3.18.
*Tener compasión del hermano necesitado: 3.17.
*Su amor se perfecciona en nuestro amor (4.12)
*Dar nuestras vidas por los hermanos como Cristo hizo por nosotros: 3.16. Esta es una definición del amor, 3.16, 4.10).
*No ser como Caín que odió y asesinó a su hermano. Ningún asesino tiene la vida eterna (3.12, 3.15)
*Los que aman a sus hermanos son hijos de Dios (3.10).
*El que ama a su hermano vive en la luz y no tropieza (2.10). El que odia está en tinieblas y cae (2.9, 11).
*El amor es la evidencia que pertenecemos a la verdad y nos tranquiliza en la presencia de Dios (3.19).
*El amor es la evidencia que hemos pasado de la muerte a la vida (3.14)
*El que dice que ama a Dios pero no ama a su hermano miente, porque es imposible amar a un Dios invisible si no amamos a las personas visibles (4.20). El que ama a Dios amará también a su hermano (4.21).
*No hay temor en el amor. El amor perfecto echa fuera al temor y perfecciona a las personas (4.18).
*(En las cartas de Juan la palabra griega para “amor” “amar”, etc ocurre 62 veces, de los 310 veces en todo el NT. Aun en el Evangelio de Juan la palabra solo ocurre 63 veces.)
!Retener la tradición:
*Asegurar que permanezca en ellos lo que han escuchado desde el principio (2.24)
*No dejar que otro los engañe (3.7)
*Probar los espíritus para ver si vienen de Dios (4.1)
*Escuchar a los apóstoles (4.6)
!Imitar a Jesús:
*2.6, 3.1, 4.17b.
!Odiar al mundo, no amarlo:
*Si alguien ama al mundo o las cosas del mundo, el amor del Padre no está en él (2.15).
*Las cosas del mundo vienen del mundo, no del Padre (2.16).
*Los creyentes se purifican en esperanza (3.3)
!Confesar el pecado, no negarlo
*Si negamos nuestro pecado, nos engañamos (1.8), llamamos a Dios un mentiroso y su palabra no tiene lugar en nuestras vidas (1.10)
*Si confesamos nuestros pecados, él nos perdonará y purificará (1.9)
*Orar por los pecados que no son de muerte (de otras personas), pero no orar por los pecados de muerte (5.16)
!Exhortaciones misceláneas:
*No sorprenderse de que el mundo les odia (3.13)
*Conocer y confiar en el amor de Dios (4.16)
*Pedir según su voluntad (5.14)
*Huir de la idolatría (5.21)
Pablo quería que los Tesalonicenses respondieran a su segunda carta de las siguientes maneras:
*Su cumplido de la creciente fe y amor de los Tesalonicenses implica que él quiere que sigan creciendo en su fe y amor (1.3-4)
*Pablo ora que los Tesalonicenses sean dignos de su llamado por Dios, y que ellos cumplan sus propias intenciones de hacer buenas obras (1.11)
*Pablo pide que los Tesalonicenses no sean ni agitados ni engañados por la comunicación falsificada que alguien les dio en nombre de él (2.1-2).
*Ellos deben permanecer firmes y seguir en las tradiciones que Pablo y sus colegas les enseñaron (2.15)
*Pablo pide que Dios da consuela a sus corazones y que Dios les establezca en toda buena obra (2.16-17). Él quiere que ellos tengan paz y que produzcan buenas obras.
*Pablo pide que ellos sean dirigos por el Señor al amor de Dios y la firmeza de Cristo (3.5).
*Pablo les ordena a separarse de hermanos cristianos que andan en flojera en lugar de obedecer las instrucciones que Pablo y sus colegas les dieron (3.6).
*Pablo dice que los Tesalonicenses deben imitar el ejemplo de trabajo que Pablo y sus colegas les dieron (3.7-8)
*Pablo repite el mandamiento de no dar a comer a las personas que no quieren trabajar (3.10).
*Pablo ordena a los flojos a trabajar y ganar su vida (3.12).
*Pablo les dice a los que han sido generosos con los flojos que no deben cansarse de hacer el bien (3.13).
*Pablo dice que los Tesalonicenses deben separarse de cualquier hermano cristiano que no quiere someterse a las instrucciones de la presente carta, para avergonzarlo hasta que se arrepienta (3.14).
*Pablo ora que ellos tengan paz y gracia (3.16, 18).
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|1.12|Herencia|
|1.27|Riquezas gloriosas|
|2.2|Riquezas|
|2.3|Tesoros|
|3.24|Herencia, galardón|
*1.9-11, 2.1-13, 4.8-10, 4.13-16, 5.1-6
*Moo reconoce tres temas que Santiago tiene en común con el AT con respecto a la ley:
**Dios se preocupa por los pobres (2.5, cf. Sal. 68.5, Dt. 10.18)
**El pueblo de Dios debe demostrar la misma compasión de Dios a ellos (1.27, cf. Dt. 10.19, Am. 2.6-7)
**Los pobres son asociados con la justicia (2.5, cf. Sal. 10, 3.8-17, 72.2-4, Is. 29.19), mientras los ricos son asociados con la maldad (5.1-6).
*¿Es el rico en 1.10-11 un hermano, o no? Los comentaristas están divididos.
,,Fuente: Sílabo de Dr. Dean Deppe, Calvin Theological Seminary, Grand Rapids, MI,,
La forma de sus agradecimientos probablemente fue influenciada por las cartas helénicas de su tiempo, pero su contenido fue influenciado por el Judaísmo.
''1. Elementos:''
*Verbo: Εὐχαριστῶ
*Manera de dar gracias:
*Causa del agradecimiento: (“porque”)
*Explicación / expansión de la causa
*Contenido de la petición
''2. Funciones:''
*Transición de la apertura al cuerpo de la carta
*Renueva la relación positiva entre Pablo y sus lectores
*Desafío implícito: Sus lectores deben tratar de merecer su afirmación
*Introduce los temas principales de la carta
''3. Ejemplos notables:''
*1 Tesalonicenses 1.2-10
*1 Corintios 1.4-9
*Omisión del agradecimiento en Gálatas
''Otras notas''
*Para Pablo, sus oraciones involucraban su memoria de sus congregaciones, y la memoria de sus congregaciones le llenaba de gozo de de agradecimiento. Para Pablo, “…acción de gracias tenía que ver con personas, no con cosas o eventos….reconocer a otras personas como dones, como dones que pertencen primeramente a Dios, sin importar qué tan irritantes algunos de estos sus dones pueden parecerse a nosotros. Dar gracias a Dios por su pueblo no elimina la necesidad de corregir o amonestarlo; Pablo todavía lo hará. Pero dar gracias a Dios por ellos ofrece la posibilidad de disminuir la auto-importancia de uno en relación con los demás.” ,,Fuente: Gordon D. Fee, Listening to the Spirit in the Text. (Grand Rapids: Wm. B. Eerdmans, 2000), 41-42.,,
Podemos discernir seis diferentes narrativas a través de Apocalipsis:
#''Los mensajes de Jesucristo a las siete iglesias (Caps. 1-3, 22.6-21)''
#''La adoración en el cielo y el reportaje de Juan (Caps. 4-5, 7.9-17, cap. 10, 11.15-19, 19.1-10, 22.6-12)''
#''El juicio sobre la tierra y sus habitantes''
#*Los primero seis sellos (cap. 6)
#*El último sello y las siete trompetas (caps 8-9)
#*Las siete copas (15.1, 15.5-8, cap 16)
#*El juicio final (20.11-15)
#''La guerra contra los enemigos de Dios''
#*El dragón (cap. 12, 20.1-10)
#*Las dos bestias (11.7, cap. 13, 14.9-13, 16.10, 17.3, 17.8-17)
#*La ramera de Babilonia (14.8, caps. 17-18)
#''Los retratos de la iglesia''
#*Los santos/mártires (6.9-11, 15.2-4, 20.1-6)
#*Los 144,000 y la gran multitud (cap. 7; 14.1-5)
#*Los dos testigos (11.1-14)
#*La mujer en el cielo y sus hijos (cap. 12)
#''La visión de la meta final (21.1-22.5)''
Igual que en las otras cartas pastorales, los términos que Pablo utiliza aquí para las virtudes no son palabras específicamente cristianas, sino que eran palabras comunes en la sociedad romana.
*2.12: tres de las cuatro virtudes del estoicismo son representadas aquí: sobriedad, justicia y piedad.
*Los requisitos para ancianos en 1.6-8 son virtudes convencionales, no necesariamente cristianas.
,,Fuente: Gordon D. Fee, God’s Empowering Presence: The Holy Spirit in the Letters of Paul. (Peabody, MA: Hendrickson, 1994), 776,,
Everett Harrison da una lista de los ''latinismos'' en Marcos: δηνάριον, κοδράντης, κεντυρίων, κη̂νσος, κράββατος, λεγιών, μόδιος, ξέστης, πρᾰιτώριον, σπεκουλάτωρ, φρᾰγελλόuv, y algunas frases. ,,Everett Harrison, Introducción al Nuevo Testamento. (Grand Rapids: Libros Desafío, 2002), 177,,
El número de parábolas varía entre comentaristas. Esta lista de 40 viene de Roy B. Zuck, Teaching as Jesus Taught. (Grand Rapids: Baker, 1995), 309-310. Nótese que el Evangelio según San Juan no contiene parábolas.
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|!Parábola|!Mateo|!Marcos|!Lucas|
|Las dos casas|7.24-27||6.47-49|
|El paño nuevo|9.16|2.21|5.36|
|Vino en odres nuevos|9.17|2.22|5.37-39|
|La canción de los niños|11.16-19||7.31-35|
|El sembrador y las tierras|13.5-8|4.3-8|8.4-15|
|Las cizañas|13.24-30|||
|La semilla de mostaza|13.31-32|4.30-32|13.18-19|
|La levadura|13.33||13.20-21|
|El tesoro escondido|13.44|||
|La perla|13.45-46|||
|La red|13.47-50|||
|El dueño de la casa|13.52|||
|El siervo malvado|18.23-25|||
|Los obreros de la viña|20.1-16|||
|Los dos hijos|21.28-32|||
|Los labradores malvados|21.33-44|12.1-11|20.9-18|
|El banquete de la boda|22.1-14|||
|La higuera|24.32-35|13.28-31|21.29-33|
|Los dos siervos|24.45-51||12.42-48|
|Las diez vírgenes|25.1-13|||
|Los talentos|25.14-30|||
|El crecimiento de la semilla||4.26-29||
|Siervos que velan||13.34-37|12.35-40|
|Los dos deudores|||7.41-43|
|El buen Samaritano|||10.25-37|
|El amigo importuno|||11.5-8|
|El rico necio|||12.16-21|
|Los dos siervos|||12.42-48|
|La higuera sin fruto|||13.6-9|
|La gran cena|||14.15-24|
|El constructor de la torre|||14.28-30|
|El rey que va a la guerra|||14.31-33|
|La oveja perdida|18.12-14||15.3-7|
|La moneda perdida|||15.8-10|
|El hijo perdido (pródigo)|||15.11-32|
|El mayordomo astuto|||16.1-9|
|El siervo y su recompensa|||17.7-10|
|La viuda y el juez injusto|||18.1-8|
|El Fariseo y el publicano|||18.9-14|
|Las minas|||19.11-27|
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|1.18|"Este, pues, que había adquirido un campo con el salario de su iniquidad, cayó de cabeza y se reventó por la mitad, y todas sus entrañas se derramaron."|
|2.45|"...vendían sus propiedades y sus bienes y lo repartían a todos según la necesidad de cada uno."|
|3.3-6|"Este, cuando vio a Pedro y a Juan que iban a entrar en el Templo, les rogaba que le dieran limosna. Pedro, con Juan, fijando en él los ojos, le dijo: - Míranos. Entonces él los miró atento, esperando recibir de ellos algo. Pero Pedro dijo: - No tengo plata ni oro, pero lo que tengo te doy: en el nombre de Jesucristo de Nazaret, levántate y anda."|
|4.32, 34-37|"La multitud de los que habían creído era de un corazón y un alma. Ninguno decía ser suyo propio nada de lo que poseía, sino que tenían todas las cosas en común....Así que no había entre ellos ningún necesitado, porque todos los que poseían heredades o casas, las vendían, y traían el producto de lo vendido y lo ponían a los pies de los apóstoles; y se repartía a cada uno según su necesidad. Entonces José, a quien los apóstoles pusieron por sobrenombre Bernabé (que significa «Hijo de consolación»), levita, natural de Chipre, vendió una heredad que tenía y trajo el producto de la venta y lo puso a los pies de los apóstoles."|
|5.1-11|"Pero cierto hombre llamado Ananías, con Safira, su mujer, vendió una heredad, y sustrajo parte del precio, sabiéndolo también su mujer; luego llevó solo el resto y lo puso a los pies de los apóstoles. Pedro le dijo: - Ananías, ¿por qué llenó Satanás tu corazón para que mintieras al Espíritu Santo y sustrajeras del producto de la venta de la heredad? Reteniéndola, ¿no te quedaba a ti?, y vendida, ¿no estaba en tu poder? ¿Por qué pusiste esto en tu corazón? No has mentido a los hombres, sino a Dios. Al oir Ananías estas palabras, cayó y expiró. Y sobrevino un gran temor sobre todos los que lo oyeron. Entonces se levantaron los jóvenes, lo envolvieron, lo sacaron y lo sepultaron. Pasado un lapso como de tres horas, sucedió que entró su mujer, sin saber lo que había acontecido. Entonces Pedro le dijo: - Dime, ¿vendisteis en tanto la heredad? Y ella dijo: - Sí, en tanto. Pedro le dijo: - ¿Por qué convinisteis en tentar al Espíritu del Señor? He aquí a la puerta los pies de los que han sepultado a tu marido, y te sacarán a ti. Al instante ella cayó a los pies de él, y expiró. Cuando entraron los jóvenes, la hallaron muerta; la sacaron y la sepultaron junto a su marido. Y sobrevino gran temor sobre toda la iglesia y sobre todos los que oyeron estas cosas."|
|6.1|"En aquellos días, como crecía el número de los discípulos, hubo murmuración de los griegos contra los hebreos, que las viudas de aquellos eran desatendidas en la distribución diaria."|
|7.16|"los cuales fueron trasladados a Siquem y puestos en el sepulcro que Abraham, a precio de dinero, había comprado a los hijos de Hamor en Siquem."|
|8.18-23|"Cuando vio Simón que por la imposición de las manos de los apóstoles se daba el Espíritu Santo, les ofreció dinero, diciendo: - Dadme también a mí este poder, para que cualquiera a quien yo imponga las manos reciba el Espíritu Santo.<br>Entonces Pedro le dijo: - Tu dinero perezca contigo, porque has pensado que el don de Dios se obtiene con dinero. No tienes tú parte ni suerte en este asunto, porque tu corazón no es recto delante de Dios. Arrepiéntete, pues, de esta tu maldad y ruega a Dios, si quizás te sea perdonado el pensamiento de tu corazón, porque en hiel de amargura y en prisión de maldad veo que estás."|
|9.36|"Había entonces en Jope una discípula llamada Tabita, (que traducido es «Dorcas»). Esta abundaba en buenas obras y en limosnas que hacía."|
|10.2, 4|"piadoso y temeroso de Dios con toda su casa, y que hacía muchas limosnas al pueblo y oraba siempre a Dios....Él, mirándolo fijamente, y atemorizado, dijo: ¿Qué es, Señor? Le dijo: - Tus oraciones y tus limosnas han subido para memoria delante de Dios."|
|11.29-30|"Entonces los discípulos, cada uno conforme a lo que tenía, determinaron enviar un socorro a los hermanos que habitaban en Judea; lo cual en efecto hicieron, enviándolo a los ancianos por mano de Bernabé y de Saulo."|
|16.16, 19|"Aconteció que mientras íbamos a la oración, nos salió al encuentro una muchacha que tenía espíritu de adivinación, la cual daba gran ganancia a sus amos, adivinando....Pero al ver sus amos que había salido la esperanza de su ganancia, prendieron a Pablo y a Silas, y los trajeron al foro, ante las autoridades."|
|19.19|b"Asimismo muchos de los que habían practicado la magia trajeron los libros y los quemaron delante de todos; y hecha la cuenta de su valor, hallaron que era de cincuenta mil piezas de plata."|
|19.24-27|"porque un platero llamado Demetrio, que hacía de plata templecillos de Diana, daba no poca ganancia a los artífices; a los cuales, reunidos con los obreros del mismo oficio, dijo: - Sabéis que de este oficio obtenemos nuestra riqueza; pero veis y oís que este Pablo, no solamente en Éfeso, sino en casi toda Asia, ha apartado a mucha gente con persuasión, diciendo que no son dioses los que se hacen con las manos. Y no solamente hay peligro de que este nuestro negocio venga a desacreditarse, sino también que el templo de la gran diosa Diana sea estimado en nada y comience a ser destruida la majestad de aquella a quien venera toda Asia y el mundo entero."|
|20.33-35|"Ni plata ni oro ni vestido de nadie he codiciado. Antes bien vosotros sabéis que para lo que me ha sido necesario a mí y a los que están conmigo, estas manos me han servido. En todo os he enseñado que, trabajando así, se debe ayudar a los necesitados, y recordar las palabras del Señor Jesús, que dijo: “Más bienaventurado es dar que recibir”»."|
|21.24|"Tómalos contigo, purifícate con ellos y paga sus gastos para que se rasuren la cabeza; y todos comprenderán que no hay nada de lo que se les informó acerca de ti, sino que tú también andas ordenadamente, guardando la Ley."|
|22.28|"Respondió el comandante: - Yo con una gran suma adquirí esta ciudadanía.<br>Entonces Pablo dijo: - Pero yo lo soy de nacimiento."|
|24.17|"Pero pasados algunos años, vine a hacer limosnas a mi nación y presentar ofrendas."|
,,Reina Valera Revisada (1995) Bible Text (Miami: Sociedades Biblicas Unidas, 1998),,
Hay una lista de virtudes en Santiago 3.17, una descripción de la sabiduría celestial. Después de la primera virtud, "pura", hay dos series de virtudes:
*Cuatro virtudes que empiezan con épsilon: eirenike, epieikes, eupeithes, y eleous.
*Tres virtues que empiezan con alfa: agaton, adiacritos, anipocritos.
,,Fuente:Ralph P. Martin and Peter H. Davids, Dictionary of the Later New Testament and Its Developments, electronic ed. (Downers Grove, IL: InterVarsity Press, 2000).,,
!Listas de vicios
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|Romanos 1:29–32|estando atestados de toda injusticia, fornicación, perversidad, avaricia, maldad; llenos de envidia, homicidios, contiendas, engaños y malignidades; murmuradores, detractores, aborrecedores de Dios, injuriosos, soberbios, altivos, inventores de males, desobedientes a los padres, necios, desleales, sin afecto natural, implacables, sin misericordia; quienes habiendo entendido el juicio de Dios, que los que practican tales cosas son dignos de muerte, no sólo las hacen, sino que también se complacen con los que las practican.|
|Romanos 13:13|Andemos como de día, honestamente; no en glotonerías y borracheras, no en lujurias y lascivias, no en contiendas y envidia|
|1 Corintios 5:10–11|no absolutamente con los fornicarios de este mundo, o con los avaros, o con los ladrones, o con los idólatras; pues en tal caso os sería necesario salir del mundo. Más bien os escribí que no os juntéis con ninguno que, llamándose hermano, fuere fornicario, o avaro, o idólatra, o maldiciente, o borracho, o ladrón; con el tal ni aun comáis.|
|1 Corintios 6:9–10|¿No sabéis que los injustos no heredarán el reino de Dios? No erréis; ni los fornicarios, ni los idólatras, ni los adúlteros, ni los afeminados, ni los que se echan con varones, ni los ladrones, ni los avaros, ni los borrachos, ni los maldicientes, ni los estafadores, heredarán el reino de Dios.|
|2 Corintios 12:20–21|Pues me temo que cuando llegue, no os halle tales como quiero, y yo sea hallado de vosotros cual no queréis; que haya entre vosotros contiendas, envidias, iras, divisiones, maledicencias, murmuraciones, soberbias, desórdenes; que cuando vuelva, me humille Dios entre vosotros, y quizá tenga que llorar por muchos de los que antes han pecado, y no se han arrepentido de la inmundicia y fornicación y lascivia que han cometido.|
|Gálatas 5:19–21|Y manifiestas son las obras de la carne, que son: adulterio, fornicación, inmundicia, lascivia, idolatría, hechicerías, enemistades, pleitos, celos, iras, contiendas, disensiones, herejías, envidias, homicidios, borracheras, orgías, y cosas semejantes a estas; acerca de las cuales os amonesto, como ya os lo he dicho antes, que los que practican tales cosas no heredarán el reino de Dios.|
|Efesios 4.31|Quítense de vosotros toda amargura, enojo, ira, gritería y maledicencia, y toda malicia.|
|Efesios 5.3-5|Pero fornicación y toda inmundicia, o avaricia, ni aun se nombre entre vosotros, como conviene a santos; ni palabras deshonestas, ni necedades, ni truhanerías, que no convienen, sino antes bien acciones de gracias. Porque sabéis esto, que ningún fornicario, o inmundo, o avaro, que es idólatra, tiene herencia en el reino de Cristo y de Dios. |
|Colosenses 3.5|Haced morir, pues, lo terrenal en vosotros: fornicación, impureza, pasiones desordenadas, malos deseos y avaricia, que es idolatría;|
|Colosenses 3.8|Pero ahora dejad también vosotros todas estas cosas: ira, enojo, malicia, blasfemia, palabras deshonestas de vuestra boca.|
|1 Timoteo 1.9-10|conociendo esto, que la ley no fue dada para el justo, sino para los transgresores y desobedientes, para los impíos y pecadores, para los irreverentes y profanos, para los parricidas y matricidas, para los homicidas, para los fornicarios, para los sodomitas, para los secuestradores, para los mentirosos y perjuros, y para cuanto se oponga a la sana doctrina|
|1 Timoteo 6:4-5|está envanecido, nada sabe, y delira acerca de cuestiones y contiendas de palabras, de las cuales nacen envidias, pleitos, blasfemias, malas sospechas, disputas necias de hombres corruptos de entendimiento y privados de la verdad, que toman la piedad como fuente de ganancia; apártate de los tales.|
|2 Timoteo 3:2–5|Porque habrá hombres amadores de sí mismos, avaros, vanagloriosos, soberbios, blasfemos, desobedientes a los padres, ingratos, impíos, sin afecto natural, implacables, calumniadores, intemperantes, crueles, aborrecedores de lo bueno, traidores, impetuosos, infatuados, amadores de los deleites más que de Dios, que tendrán apariencia de piedad, pero negarán la eficacia de ella; a éstos evita.|
|Tito 1.7|no soberbio, no iracundo, no dado al vino, no pendenciero, no codicioso de ganancias deshonestas,|
|Tito 3.3|Porque nosotros también éramos en otro tiempo insensatos, rebeldes, extraviados, esclavos de concupiscencias y deleites diversos, viviendo en malicia y envidia, aborrecibles, y aborreciéndonos unos a otros.|
!Listas de virtudes
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|2 Corintios 6:6–8|en pureza, en ciencia, en longanimidad, en bondad, en el Espíritu Santo, en amor sincero, en palabra de verdad, en poder de Dios, con armas de justicia a diestra y a siniestra; por honra y por deshonra, por mala fama y por buena fama; como engañadores, pero veraces;|
|Gálatas 5:22–23|Mas el fruto del Espíritu es amor, gozo, paz, paciencia, benignidad, bondad, fe, mansedumbre, templanza; contra tales cosas no hay ley.|
|Efesios 4.2-3|con toda humildad y mansedumbre, soportándoos con paciencia los unos a los otros en amor, solícitos en guardar la unidad del Espíritu en el vínculo de la paz;|
|Efesios 4:32-5:2|Antes sed benignos unos con otros, misericordiosos, perdonándoos unos a otros, como Dios también os perdonó a vosotros en Cristo. Sed, pues, imitadores de Dios como hijos amados.Y andad en amor, como también Cristo nos amó, y se entregó a sí mismo por nosotros, ofrenda y sacrificio a Dios en olor fragante.|
|Efesios 5.9|(porque el fruto del Espíritu es en toda bondad, justicia y verdad)|
|Filipenses 4.8|Por lo demás, hermanos, todo lo que es verdadero, todo lo honesto, todo lo justo, todo lo puro, todo lo amable, todo lo que es de buen nombre; si hay virtud alguna, si algo digno de alabanza, en esto pensad.|
|Colosenses 3.12|Vestíos, pues, como escogidos de Dios, santos y amados, de entrañable misericordia, de benignidad, de humildad, de mansedumbre, de paciencia;|
|1 Timoteo 3.2-4|Pero es necesario que el obispo sea irreprensible, marido de una sola mujer, sobrio, prudente, decoroso, hospedador, apto para enseñar; no dado al vino, no pendenciero, no codicioso de ganancias deshonestas, sino amable, apacible, no avaro; que gobierne bien su casa, que tenga a sus hijos en sujeción con toda honestidad|
|1 Timoteo 3.8-12|Los diáconos asimismo deben ser honestos, sin doblez, no dados a mucho vino, no codiciosos de ganancias deshonestas; que guarden el misterio de la fe con limpia conciencia.Y éstos también sean sometidos a prueba primero, y entonces ejerzan el diaconado, si son irreprensibles.Las mujeres asimismo sean honestas, no calumniadoras, sino sobrias, fieles en todo.Los diáconos sean maridos de una sola mujer, y que gobiernen bien sus hijos y sus casas.|
|1 Timoteo 4:12|Ninguno tenga en poco tu juventud, sino sé ejemplo de los creyentes en palabra, conducta, amor, espíritu, fe y pureza. |
|1 Timoteo 6:11|Mas tú, oh hombre de Dios, huye de estas cosas, y sigue la justicia, la piedad, la fe, el amor, la paciencia, la mansedumbre.|
|1 Timoteo 6:18|Que hagan bien, que sean ricos en buenas obras, dadivosos, generosos;|
|2 Timoteo 2:22-25|Huye también de las pasiones juveniles, y sigue la justicia, la fe, el amor y la paz, con los que de corazón limpio invocan al Señor. Pero desecha las cuestiones necias e insensatas, sabiendo que engendran contiendas. Porque el siervo del Señor no debe ser contencioso, sino amable para con todos, apto para enseñar, sufrido; que con mansedumbre corrija a los que se oponen, por si quizá Dios les conceda que se arrepientan para conocer la verdad|
|2 Timoteo 3.10|Pero tú has seguido mi doctrina, conducta, propósito, fe, longanimidad, amor, paciencia|
|Tito 1.8|hospedador, amante de lo bueno, sobrio, justo, santo, dueño de sí mismo|
,,Fuente desconocida. Texto bíblico: Reina Valera Revisada (1995) Bible Text (Miami: Sociedades Biblicas Unidas, 1998),,
*Un tema notable que reaparece varias veces en 1 Pedro es el contraste entre las cosas efímeras y perecibles, por un lado, y las cosas duraderas e indestructibles, por otro lado.
*Pedro dice que los seguidores de Cristo Jesús recibirán una herencia "indestructible, incontaminada e inmarchitable" (1.4). Nuestra fe vale más que el oro que es "perecedero" (1.7). La sangre que nos redimió no es como cosas "perecederas", como el oro y la plata (1.18).
*(Nacimos "no de simiente perecedera, sino de simiente imperecedera, mediante la palabra de Dios que vive y permanece" (1.23). En contraste con esta palabra, los seres humanos son efímeros como las flores y el pasto, que rápidamente se secan y caen (1.24-25).
*El tema reaparece dos veces más. En 3.7 Pedro exhorta a las mujeres a que tengan una belleza "incorruptible". Y en 5.4, Pedro promete a los ancianos fieles una corona "inmarcesible."
#No sabríamos que Jesús enseñaba con parábolas.
#No sabríamos que Jesús sanaba a los enfermos y hacía otros milagros.
#No sabríamos que Jesús fue bautizado y tentado, y ministró en Galilea.
#No sabríamos que Jesús comió con los pecadores y enfrentó a los Fariseos.
#No sabríamos que Jesús fue transfigurado.
#No sabríamos que Jesús entró a Jerusalén y purificó al templo.
#No sabríamos las razones históricas por las cuales Jesús fue crucificado.
,,Un resumen de F. F. Bruce, Paul and Jesús. (Grand Rapids: Baker, 1974), 19-21.,,
#Jesús fue Israelita, descendiente de Abraham (Gal. 3.16) y de David (Rom. 1.3).
#Jesús vivió bajo la ley judía (Gal. 4.4).
#Jesús fue traicionado, y en la noche que fue entregado, instituyó una comida simbólica de pan y vino (1 Cor. 11.23ff).
#Jesús sufrió la pena de crucifixión romana (1 Cor. 1.23, Gal. 3.1, 13; 6.14, etc).
#Las autoridades judías estaban implicadas en la muerte de Jesús (1 Tes. 2.15).
#Fue sepultado, resucitó al tercer día, y muchos testigos lo vieron vivo en varias ocasiones, incluso una en que fue visto por mas de 500 personas a la vez (1 Cor. 15.4ff).
#Pedro y Juan eran sus seguidores (Gal. 2.9), y Santiago era su hermano (Gal. 1.19, 2.9).
#Pablo cita a Jesús acerca del divorcio (1 Cor. 7.10f) y el derecho de un predicador recibir provisiones por su labor (1 Cor. 9.14).
#Romanos 12-15 contiene muchos paralelos con las enseñanzas de Jesús (véase el recurso, “Paralelos entre Romanos y las Enseñanzas de Jesús”).
#2 Corintios 10.1 alude a Mateo 11.29, y Filipenses 2.7 alude a Lucas 22.27 o Juan 13.4ff.
,,Un resumen de F. F. Bruce, Paul and Jesús. (Grand Rapids: Baker, 1974), 19-21.,,
#Es mencionado en las listas de los hermanos de Jesús. Además, los hermanos de Jesús no creyeron en Jesús antes de su resurrección (Mc. 3.21, 6.3, Jn. 7.5).
#El Señor apareció a él después de su resurrección (1 Co. 15.7).
#Estuvo presente el día de Pentecostés (Hch. 1.14)
#Era un líder (o el líder principal) en la iglesia en Jerusalén (Hch. 15, 21.18)
#Conoció a Pablo y apoyó al apóstol en el concilio de Jerusalén (Gl. 1.19, 2.9, Hch. 15)
#Pero era un líder del grupo que enfatizaba la circuncisión (Gl. 2.12)
#Convenció a Pablo a demostrar su obediencia a la ley (Hch. 21.24).
#Tiene una posición muy exaltada en la literatura extrabíblica.
##Llamado “Santiago el Justo”, “Obispo”, “Revelador de misterios secretos”
#Eusebio lo describió como un hombre muy ascético, un hombre con “rodillas de camello” porque oraba tanto tiempo de rodillas.
#Murió como mártir alrededor del año 62 d.c. por la mano de los judíos. Una tradición dice que fue apedreado. Otra dice que fue aventado del pináculo del templo. Supuestamente era tan popular en Jerusalén que Agripa removió al Sumo Sacerdote Anas debido a la muerte de Jacobo. Supuestamente algunos Judíos no cristianos creyeron que su muerte fue la causa de la destrucción de Jerusalén.
*Filemón y su familia vivía en la ciudad de Colosa:
**Hay instrucciones a Arquipo en Colosenses 4.13
**Colosenses 4.9 dice que Onésimo era el portador de Colosenses y que Onésimo era "uno de vosotros."
**Las personas que mandan saludos en Filemón 23-24 (Epafras, Marcos, Aristarco, Demas y Lucas) también mandan saludos en Colosenses 4.10-14.
*Con estos datos podemos llegar a la conclusión de que Pablo envió las dos cartas (Colosenses y Filemón) juntas a la iglesia en Colosa al mismo tiempo. Onésimo era el portador de ambas cartas.
*Seguramente Filemón era un hombre adinerado, porque tuvo esclavos y porque tuvo una casa suficientemente grande para efectuar cultos cristianos.
El libro de Salmos está dividido en cinco secciones que llamamos 'libros'. Cada libro se termina con una doxología. No es claro cuando el libro fue dividido en secciones. Algunos especulan que las cinco divisiones son una alusión a los cinco libros del Pentateuco.
|bluealtrows|k
|!Libro|!Salmos contenidos en el libro|!Doxología al final del libro|
|1|Salmos 1-41|41.13|
|2|Salmos 42-72|72.18-19|
|3|Salmos 73-89|89.52|
|4|Salmos 90-106|106.48|
|5|Salmos 107-150|Salmos 146-150|
,,C. Hassell Bullock, Encountering the Psalms, p. 58,,
<img src="http://www.giffmex.org/recursosgiffmexfiles/apocmensajesprincipales.jpg">
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!¿Qué es la crítica histórica?
*La crítica histórica estudia el trasfondo histórico y cultural del documento para determinar que factores históricos influenció la redacción del documento
*Su uso correcto
**Comparar el texto con los datos históricos y culturales que usted conoce acerca del primer siglo.
*Sus peligros y desventajas
**Esta crítica tiende ser especulativa. No podemos estar muy seguros acerca de los factores históricos que influenciaron más al escritor cuando escribió al texto
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!¿Qué es la crítica literaria?
*La crítica literaria estudia el autor, desinatario, circunstancias, propósito, integridad, etc, de un documento
*Su uso correcto
**Consultar un comentario o una introducción del NT para ver los datos introductorios de un Evangelio. Leer el Evangelio buscando pistas acerca de sus autores, primeros destinatarios, circunstancias, propósitos, estructura, mensaje, etc.
*Sus peligros y desventajas
**Algunos aspectos introductorios son más importantes que otros. No importa tanto si Mateo escribió el Evangelio de Mateo, porque los Evangelios son anónimos. No sabemos mucho acerca de los destinatarios de cada Evangelio, así que debemos evitar mucha especulación. Los pastores no queremos perder tiempo peleando sobre cuestiones de autoría, fecha y lugar de redacción, y otros puntos. Queremos estudiar estos datos solo con el fin de iluminar nuestro entendimiento del texto.
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!¿Qué es la crítica de fuentes?
La crítica de fuentes busca las “arrugas” de cada perícopa para determinar las fuentes literarias y orales usadas por el autor
*Su uso correcto
**Buscar las “arrugas” – las partes donde los datos cronológicos y otros no concuerdan – para identificar el contenido de las supuestas fuentes orales y literarias que el autor incorporó en el texto cuando escribió su Evangelio.
*Sus peligros y desventajas
**Es fácil perderse en reconstrucciones especulativas acerca de las fuentes de un texto bíblico. Al final lo que nos interesa es la forma final del Evangelio.
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!¿Qué es la crítica de tradiciones?
*La crítica de tradiciones especula acerca del desarrollo de las perícopas del texto – el origen y la trasmisión de las historias (por ejemplo, la relación entre los Evangelios)
*Su uso correcto
**Estudiar los Evangelios para llegar a una conclusión acerca de la historia de la formación de estos textos desde el tiempo de Jesús hasta la forma final.
*Sus peligros y desventajas
**Muchos que usan este acercamiento asumen que Jesús no hizo ni dijo mucho de lo que los Evangelios dicen. Ellos usan este acercamiento para distinguir entre el humano Jesús de la historia y el Cristo teológico que la iglesia inventó en las décadas después. Este acercamiento es especulativo y escéptico y no contribuye tanto a la interpretación del texto. Sea lo que sea el desarrollo histórico detrás de un texto, lo que importa para el intérprete es la forma final.
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!¿Qué es la crítica de redacción?
*La crítica de redacción estudia la manera en que el autor ha ordenado la forma final de su texto. ¿Por qué puso las perícopas en este orden? ¿Por qué lo escribió de esta manera? ¿Cómo ha usado y adaptado sus fuentes?
*Su uso correcto
**Estudiar la forma final de un Evangelio para ver cómo el autor diseñó su texto: ¿En qué orden puso los materiales que usó? ¿Qué incluyó y qué omitió? ¿Por qué lo escribió de esta manera? Usar una sinopsis o armonía de los Evangelios para comparar textos paralelos. El objetivo es llegar a la contribución teológica única de cada Evangelista – la teología de Lucas, por ejemplo, no contrasta con la teología de Mateo.
*Sus peligros y desventajas
**Este acercamiento reconoce que los Evangelistas adaptaron las enseñanzas de Jesús a sus necesidades y contextos. Pero algunos que usan este acercamiento comienzan a creer que los Evangelios son nada más que una construcción inventada por los Evangelistas sin base histórica en la vida de Jesús. Es importante mantener los dos planos de interpretación en mente: el plano de la vida de Jesús y el plano de la redacción del Evangelio por el autor
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!¿Qué es la critica textual?
*La critica textual compara los varios manuscritos extantes en griego para determinar el contenido del documento original.
*Su uso correcto
**Usar el aparato crítico en un NT en griego para ver si hay manuscritos con variantes significativos que podrían afectar la interpretación del texto.
**Evaluar los variantes según las normas establecidas.
*Sus peligros y desventajas
**Algunos intérpretes comparan las diferentes lecturas y escogen la lectura que va más de acuerdo a sus propias ideas en vez de usar las reglas establecidas para determinar la lectura original.
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!¿Qué es la crítica de formas?
*La crítica de formas estudia la forma final de una perícopa, comparándola con perícopas similares
**determinar su género literario, y
**para ver cómo el autor utilizó y ajustó el género para sus propósitos y su contexto.
*Su uso correcto
**Comparar la estructura / forma de un texto con ejemplos de su género literario para ver las similitudes y diferencias.
*Su peligros y desventajas
**A veces el intérprete pone la vista más en los aspectos de un género y descuenta la contribución única del texto.
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!¿Qué es la crítica lingüística?
La crítica lingüística estudia las palabras y frases usadas en un texto para determinar su significado.
*Su uso correcto
**Buscar el significado y etimología de una palabra o frase en un léxico o un diccionario teológico.
*Sus peligros y desventajas
**Hay varias trampas para los intérpretes que buscan el significado de una palabra. Libros de hermenéutica explican estas trampas y cómo evitarlas. Lo importante es buscar el significado de la palabra dentro de su contexto inmediato en el texto.
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!¿Qué es la crítica canónica?
*La crítica canónica estudia la relación del contenido del documento con el canon del AT y NT
*Su uso correcto
**Comparar escritura con escritura. Con una referencia temática en cadena o con el índice de citas y alusiones al AT, buscar la forma en que este texto debe ser interpretado, dado que es una sola parte de toda la Biblia.
**Además, estudiar la manera en que el autor ha usado y adaptado sus citas y alusiones al AT.
*Sus peligros y desventajas
**Es una tentación esconderse trás el contexto canónico para evitar las demandas del texto que estamos etudiando. No debemos perder la vista del árbol del texto porque estamos contemplando todo el bosque del canon.
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!¿En qué consiste la “búsqueda del Jesús histórico”?
*En realidad se habla de tres búsquedas del Jesús histórico.
*Se tratan de aplicar los métodos de la historiografía a los Evangelios para llegar al personaje histórico de Jesús de Nazaret detrás de los Evangelios.
*Las búsquedas preguntan, “Dentro de los límites de la investigación historiográfica, ¿Qué podemos decir acerca de Jesús de Nazaret con seguridad?
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!¿En qué consistió la primera búsqueda del Jesús histórico?
*Entre 1850-1900 muchos eruditos empezaron a dudar la veracidad de los Evangelios. Decían que los apóstoles eran testimonios prejuiciados que no podían producir obras históricas imparciales, porque eran adoradores de Jesús. Así que el retrato de Jesús que encontramos en los Evangelios fue distorcionado por la fe de los autores. El reto era de llegar a un retrato de Jesús imparcial, con fundamentos históricos.
*En ese tiempo muchas “Vidas de Jesús” fueron escritos por varios autores.
**Un problema es que no podían ponerse de acuerdo.
**Otro problema es que no enfatizaban el aspecto escatológico y apocalíptico de los Evangelios.
*Alberto Schweitzer comentó que estos libros comunicaban más acerca de sus autores que acerca de Jesús. Según Schweitzer, los autores parecían haber mirado en el pozo de la historia buscando a Jesús, pero lo que encontraron fue su propio reflejo.
*Martin Kähler repudió la idea que uno puede divorciar “el Jesús de la historia” y “el Cristo de la fe.” La fe cristiana no es una fe docética de principios abstractos. El Cristianismo se basa en la historia y depende de la historicidad de lo que dicen los Evangelios.
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!¿En qué consistió la segunda búsqueda del Jesús histórico?
*Entre 1953-1975 hubo una nueva confianza de parte de algunos eruditos. Ellos afirmaron que los Evangelios podían tener más material auténtico acerca de Jesús, a pesar de que fueron escritos por sus seguidores
*Los proponentes más destacados fueron Ernst Käsemann y Günther Bornkamm.
*El movimiento fue influenciado por el existencialismo. El Jesús de estos eruditos parecía un filósofo existencialista, y cuando esta filosofía pasó de moda, la segunda búsqueda perdío su iniciativa.
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!¿En qué consiste la tercera búsqueda del Jesús histórico?
*La tercera búsqueda empezó en los años 80 hasta el presente, con un nuevo optimismo acerca de la posibilidad de entender a Jesús por medio de los Evangelios.
*Se aprovecha de estudios sociológicos, culturales y retóricos acerca del tiempo de Jesús
*Incluye eruditos conservadores y evangélicos como Ben Witherington III y N. T. Wright, y eruditos liberales como los miembros del “Seminario de Jesús”
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!¿Qué es el “Seminario de Jesús”?
*El Seminario de Jesús es un grupo de alrededor de 150 eruditos radicales de norteamérica que se han reunido periódicamente desde 1985 para decidir la autenticidad de los dichos de Jesús. Llegaron a ser famosos en la prensa por causa de sus declaraciones controvertidas y por su método distinto (miembros votan usando fichas de diferentes colores para representar niveles de autenticidad)
*Según el Seminario, solo 18% de los dichos de Jesús en los Evangelios son auténticos.
*Ben Witherington critica al Seminario así:
**No tiene el apoyo de las asociaciones oficiales del NT
**Fue fundado con el fin de desacreditar a los fundamentalistas, así que fue prejuiciado desde el principio
**Han excluido la gran mayoría de los eruditos del NT, especialmente a los eruditos conservadores
**Se inclina a favorecer la autenticidad del Evangelio de Tomás, una obra que muchos eruditos rechazan como muy tarde e influenciado por el Gnosticismo
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*Hay un ''diablo'' que ha pecado desde el principio. Los que pecan son del diablo (3.8). Los que no son creyentes son “hijos del diablo” (3.10).
*Hay un ''maligno'' que los creyentes han vencido (2.13, 2.14). Este maligno controla al mundo (5.19), pero no puede lastimar a los creyentes (5.18). Caín pertenecía al maligno y asesinó a su hermano. Sus acciones eran malas (3.12)
*El que niega que Jesús es el Cristo es el ''anticristo'' (2.22). Hay anticristos que salieron y no se quedaron con Juan y sus colegas. Su salida es evidencia que no pertenecían al Cristianismo (2.18-19). Hay un espíritu de anticristo que los lectores sabían que venía, y que ya llegó al mundo (4.3).
*Hay ''falsos profetas'' que han salido al mundo (4.1). Son del mundo, hablan desde la perspectiva del mundo, y el mundo los escucha (4.5). Ellos son los que quieren engañar a los lectores (2.26, 3.7).
*Juan habla del ''“mundo”'' en un sentido negativo, como un sistema humano que se opone a Dios (2.15, 16, 17; 3.1, 4.1, 4.3, 4.4, 4.5; 5.4, 5.5, 5.19). El mundo no conoce a “nosotros” (¿los creyentes? ¿los apóstoles?) porque no conoció a Dios (3.2). El mundo odia a los creyentes (3.13). El mundo consiste en los deseos del pecador, la codicia de sus ojos, y el jactarse de lo que tiene y hace (2.16). Juan también habla del mundo en un sentido más néutro, el mundo humano en general (2.2, 4.9, 4.14, 4.17)
*Hay ''espíritus'' que no vienen de Dios (4.1), y se conocen porque ellos no confiesan a Jesús (4.3). Hay un espíritu de error (4.6).
*''El que está en el mundo'' (¿el diablo? ¿El anticristo?) tiene menos poder que Dios (4.4).
*Los inconversos no conocen a Dios (4.8). No han visto o conocido a Jesús (3.6). No son de Dios y no “nos” escuchan (probablemente quiere decir que no escuchan a Juan y sus colegas (4.6).
|!2.18-22|Hijitos, ya es el último tiempo. Según vosotros oísteis que el ''Anticristo'' viene, así ahora han surgido ''muchos anticristos''; por esto conocemos que es el último tiempo. Salieron de nosotros, pero no eran de nosotros, porque si hubieran sido de nosotros, habrían permanecido con nosotros; pero salieron para que se manifestara que no todos son de nosotros.<br> Vosotros tenéis la unción del Santo y conocéis todas las cosas. Os he escrito, no porque seáis ignorantes de la verdad, sino porque la conocéis, y porque ninguna mentira procede de la verdad. ¿Quién es el mentiroso, sino el que niega que Jesús es el Cristo? Este es el anticristo, pues niega al Padre y al Hijo.|
|!4.1-5|Amados, no creáis a todo espíritu, sino probad los espíritus si son de Dios, porque muchos falsos profetas han salido por el mundo. En esto conoced el Espíritu de Dios: todo espíritu que confiesa que Jesucristo ha venido en carne, es de Dios; y todo espíritu que no confiesa que Jesucristo ha venido en carne, no es de Dios; y este es ''el espíritu del Anticristo'', el cual vosotros habéis oído que viene, y que ahora ya está en el mundo.<br>Hijitos, vosotros sois de Dios y los habéis vencido, porque mayor es el que está en vosotros que el que está en el mundo. Ellos son del mundo; por eso hablan de las cosas del mundo y el mundo los oye.|
<span class="source">Texto bíblico: Reina Valera Revisada (1995) Bible Text (Miami: Sociedades Biblicas Unidas, 1998)</span>
Pablo sabe que los inconversos en Tesalónica estaban criticando a Pablo y sus colegas como farsantes. Por esta razón Pablo enfatiza en 1 Tesalonicenses la autoridad que él y los otros apóstoles recibieron de Dios:
* Dios aprobó a los apóstoles y les confió el evangelio (2.4).
*Los apóstoles compartían instrucciones autorizadas por el Señor Jesús (4.2)
*Las personas que rechazan las instrucciones morales de los apóstoles rechazan a Dios mismo (4.8)
*Los que son apóstoles o ministros tienen el derecho de exigir la hospitalidad de los que se convierten por su ministerio, aunque Pablo y sus colegas no se aprovecharon de este derecho (2.6)
*Timoteo también es colaborador de Dios (3.2)
*Dios también ayudó a los apóstoles (2.2)
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!!Variedad de escenarios en Jonás
En 48 versículos, pasamos de un barco a un mar tormentoso, al estomago de un pez, a una ciudad tan grande que toma tres días de atravesarla, a una colina con vientos calurosos.
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!!"Flashbacks" en Jonás
Según el Word Biblical Commentary, el libro de Jonás tiene un flashback (una escena que muestra lo que pasó antes del presente) en 4.5-11 y un flash forward (una escena que muestra lo que pasará en el futuro) en 1.16.
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!!Quiasmos en Jonás
David A. Dorsey propone el siguiente quiasmo para la estructura de Jonás 1.4-16:
@@.indent1 Dios “aventa” (hetil) un viento grande “en el mar” (el-hayyam) (1.4)@@
@@.indent2 Los marineros “claman” a sus dioses (1.5ª)@@
@@.indent3 Los esfuerzos inútiles de los marineros para salvar su barco (1.5b-c)@@
@@.indent4 Jonás no hace nada para salvar al barco (1.6)@@
@@.indent5 Los esfuerzos de los marineros de discernir qué hacer (1.7)@@
@@.indent6 Los marineros exigen una explicación de Jonás (1.8)@@
@@.indent7 Centro del quiasmo: el testimonio de Jonás (1.9)@@
@@.indent6 Los marineros exigen una explicación de Jonás (1.10)@@
@@.indent5 Los esfuerzos de los marineros de discernir qué hacer (1.11)@@
@@.indent4 Jonás por fin actúa para salvar al barco—sugiere que lo aventen al mar (1.12)@@
@@.indent3 Los esfuerzos inútiles de los marineros para salvar su barco (1.13)@@
@@.indent2 Los marineros claman a Dios (1.14)@@
@@.indent1 Los marineros “aventan” (hetil) a Jonás “en el mar” (el-hayyam) (1.15)@@
Conclusión: el temor y los votos de los marineros (1.16)
,,David A. Dorsey, The Literary Structure of the Old Testament. (Grand Rapids: Baker, 1999), 293.,,
Los salmos 120-134 son una colección dentro del salterio llamado "los cánticos de las subidas" que los Judíos peregrinos cantaban mientras subían hacia Jerusalén para las fiestas religiosas.
*El dragón amenaza a Jesús sin éxito (vv. 1-6)
*El dragón batalla contra Miguel, y pierde (vv. 7-12)
*El dragón amenaza a los mártires, pero ellos lo 'vencen' porque mueren sin renunciar a su fe (v. 11)
*El dragón amenaza a la mujer celestial (el pueblo de Dios del AT y NT) sin éxito, vv. 13-16)
*El dragón hace guerra contra los hijos de la mujer (esto se refiere al contenido de cap. 13, la persecución de los creyentes por la bestia y el falso profeta)
Cuando Hebreos 5.7 menciona que Jesucristo "...ofreció ruegos y súplicas con gran clamor y lágrimas al que lo podía librar de la muerte", probablemente no es una referencia a sus lágrimas en el huerto de Getsemaní:
*El relato acerca de Getsemaní en los Evangelios no menciona clamores o lágrimas.
*La petición de Jesús en Getsemaní fue que se quitara la copa de sufrimiento. Y Dios no le concedió esta petición. En cambio, en Hebreos 5.7, la petición de Jesús fue que sea rescatado de la muerte, y esta petición fue concedida, cuando resucitó.
Hebreos 5.7 probablemente alude a Salmo 116.1, 3 y 8:
//
Amo a Jehová, pues ha oído mi voz y mis súplicas,<br>
Me rodearon ligaduras de muerte, me encontraron las angustias del seol; angustia y dolor había yo hallado.<br>
pues tú has librado mi alma de la muerte, mis ojos de lágrimas y mis pies de resbalar.//
Cuando formamos una conclusión, o cuando otra persona presenta sus conclusiones, debemos preguntarnos si hay contraejemplos, excepciones que contradicen o por lo menos califican la conclusión.
@@.indent1 Posible conclusión: "Todas las personas buscan aumentar el placer y minimizar el dolor."@@
@@.indent1 Contraejemplo: Los masoquistas no minimizan el dolor. Les gusta el dolor.@@
!Premilenialismo dispensacionalista
*Enseña que la iglesia será arrebatada por 7 años de Gran Tribulación, y que Cristo vendrá al final para establecer un milenio literal en la tierra. Después habrá una rebelión final, y después de la victoria final de Jesús, se iniciará el juicio final y el estado eterno.
*''Ventajas:'' énfasis en la escatología que en círculos reformados no es tan prominente; su perspectiva les da motivación para evangelizar.
*''Desventajas:'' muy pesimista acerca de este mundo; desinclinados a involucrarse en la acción social para mejorar al mundo.
*Creyentes reformados rechazan al dispensacionalismo por varias razones hermenéuticas y teológicas. Su perspectiva sobre el milenio es igual que la de los premilenialistas moderadas. Trataremos los dos puntos de vista juntas.
!Premilenialismo moderado u histórico
Enseña que Cristo vendrá para establecer su reino en la tierra. Después habrá una rebelión final, y después de la victoria final de Jesús, se iniciará el juicio final y el estado eterno.
!Posmilenialismo
*Enseña que el reino de Cristo es su reino actual en los corazones. En esta época la iglesia va convirtiendo a las naciones, y cuando las naciones se convierten habrá un largo período de paz, los mil años. Al final del milenio habrá una rebelión y Cristo vendrá.
*''Ventajas:'' optimismo, activismo en el mundo, reconocimiento de los logros de las iglesias.
*''Desventajas:'' tendencia de olvidarse de lo sobrenatural y tratar de establecer el reino de Dios por esfuerzos humanos (p. ej, el evangelio social).
*En contra de posmilenialismo: la experiencia y la Biblia demuestran que el mundo no está mejorándose, sino que hay un crecimiento gradual de maldad, apostasía, y persecución. No parece que podemos esperar un período de paz donde la mayoría de las personas son cristianas.
!Amilenialismo
Enseña que esta época desde la resurrección hasta la segunda venida es el reino, el milenio. Hay un crecimiento gradual, tanto de la iglesia como de la maldad. Al final de este tiempo habrá el rebelión final, y Cristo vendrá para juzgar y para establecer al estado eterno.
-----
!!Jesús y los deseos
Es sorprendente que Jesús no habla mucho acerca de los deseos, especialmente cuando consideramos la importancia que los apóstoles dan al tema.
*La afirmación principal de Jesús en cuanto a los deseos aparece en Marcos 7.20-23 (NVI): "Luego añadió: - Lo que sale de la persona es lo que la contamina. Porque de adentro, del corazón humano, salen los malos pensamientos, la inmoralidad sexual, los robos, los homicidios, los adulterios, la avaricia, la maldad, el engaño, el libertinaje, la envidia, la calumnia, la arrogancia y la necedad. Todos estos males vienen de adentro y contaminan a la persona."
*En la parábola del sembrador, Jesús también dice lo siguiente: "Los que fueron sembrados entre espinos son los que oyen la palabra, pero los afanes de este siglo, el engaño de las riquezas y las codicias de otras cosas, entran y ahogan la palabra, y la hacen infructuosa." ,,(Mc 4.19, Reina-Valera 1995),,
-----
!!El apóstol Pablo acerca de los deseos
El apóstol Pablo escribe sobre los deseos en varios textos en sus cartas:
|yellowaltrows|k
|Romanos 1.24-27|@@XXXX@@|
|Romanos 6.12-14||
|Romanos 7.5-11||
|Romanos 7.18-20||
|Romanos 8.5-14||
|Romanos 13.14||
|1 Corintios 7.9||
|Gálatas 5.16-24||
|Efesios 2.3||
|Efesios 4.17-19||
|Efesios 4.22-24||
|Colosenses 3.5||
|1 Tesalonicenses 4.3-5||
|1 Timoteo 5.11||
|1 Timoteo 6.4-11||
|2 Timoteo 2.22||
|2 Timoteo 3.6-7||
|Tito 2.12-14||
|Tito 3.3||
,,Texto bíblico: Reina Valera Revisada (1995) Bible Text (Miami: Sociedades Biblicas Unidas, 1998),,
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!!El apóstol Jacobo acerca de los deseos
El apóstol Jacobo (Santiago) tiene dos textos que explican la relación entre los deseos, las tentaciones, y los conflictos:
|yellowaltrows|k
|Santiago 1.12-15|Dichoso el que resiste la tentación porque, al salir aprobado, recibirá la corona de la vida que Dios ha prometido a quienes lo aman. Que nadie, al ser tentado, diga: «Es Dios quien me tienta.» Porque Dios no puede ser tentado por el mal, ni tampoco tienta él a nadie. Todo lo contrario, cada uno es tentado cuando sus propios malos deseos lo arrastran y seducen. Luego, cuando el deseo ha concebido, engendra el pecado; y el pecado, una vez que ha sido consumado, da a luz la muerte.|
|Santiago 4.1-3|¿De dónde surgen las guerras y los conflictos entre ustedes? ¿No es precisamente de las pasiones que luchan dentro de ustedes mismos? Desean algo y no lo consiguen. Matan y sienten envidia, y no pueden obtener lo que quieren. Riñen y se hacen la guerra. No tienen, porque no piden. Y cuando piden, no reciben porque piden con malas intenciones, para satisfacer sus propias pasiones.|
,,Texto bíblico: Reina Valera Revisada (1995) Bible Text (Miami: Sociedades Biblicas Unidas, 1998),,
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!!El apóstol Pedro acerca de los deseos
El apóstol Pedro, aunque nos dejó solamente dos cortas epístolas, tiene mucho que decir acerca de los deseos:
|yellowaltrows|k
|1 Pedro 1.14|Como hijos obedientes, no se amolden a los malos deseos que tenían antes, cuando vivían en la ignorancia.|
|1 Pedro 2.11|Queridos hermanos, les ruego como a extranjeros y peregrinos en este mundo, que se aparten de los deseos pecaminosos que combaten contra la vida.|
|1 Pedro 4.1-2|Por tanto, ya que Cristo sufrió en el cuerpo, asuman también ustedes la misma actitud; porque el que ha sufrido en el cuerpo ha roto con el pecado, para vivir el resto de su vida terrenal no satisfaciendo sus pasiones humanas sino cumpliendo la voluntad de Dios.|
|2 Pedro 1.4|Así Dios nos ha entregado sus preciosas y magníficas promesas para que ustedes, luego de escapar de la corrupción que hay en el mundo debido a los malos deseos, lleguen a tener parte en la naturaleza divina.|
|2 Pedro 2.10|Esto les espera sobre todo a los que siguen los corrompidos deseos de la naturaleza humana y desprecian la autoridad del Señor.|
|2 Pedro 2.18|Pronunciando discursos arrogantes y sin sentido, seducen con los instintos naturales desenfrenados a quienes apenas comienzan a apartarse de los que viven en el error.|
|2 Pedro 3.3-4|Ante todo, deben saber que en los últimos días vendrá gente burlona que, siguiendo sus malos deseos, se mofará: «¿Qué hubo de esa promesa de su venida?|
,,Texto bíblico: Reina Valera Revisada (1995) Bible Text (Miami: Sociedades Biblicas Unidas, 1998),,
-----
!!Los apóstoles Juan y Judas acerca de los deseos
*Juan escribe lo siguiente en 1 Juan 2.16-17: "Porque nada de lo que hay en el mundo - los malos deseos del cuerpo, la codicia de los ojos y la arrogancia de la vida - proviene del Padre sino del mundo. El mundo se acaba con sus malos deseos, pero el que hace la voluntad de Dios permanece para siempre."
*Judas critica a los falsos maestros como personas que "se dejan llevar por sus propias pasiones" y se refiere a la profecía en 2 Pedro (Judas 16-18).
-----
!!Resumen del NT acerca de los deseos
Podemos resumir la enseñanza del Nuevo Testamento acerca de los deseos así:
*@@XXXXX@@
-----
!!El Budismo y los deseos
Otra religión que enfatiza la influencia dañina de los deseos es el Budismo. XXXX
-----
!!El estoicismo y los deseos
La filosofía antigua del estoícismo enseña XXX
-----
!!El vocabulario acerca de los deseos
Hay varios términos relacionados con el tema de los deseos:
*''Las adicciones'' son deseos fuertes estimulados por procesos químicos dentro del cuerpo de uno.
*''La ambición'' es el deseo de lograr metas personales. Se puede usar la palabra positiva o negativamente, de acuerdo al contexto.
*''El apetito'' se refiere al deseo normal de comer, pero a veces se usa figurativamente para hablar de otros deseos.
*''La avaricia'' es el deseo indebido de poseer más y más cosas que no tenemos.
*''La codicia'' es el deseo de poseer algo que pertenece a otra persona.
*''La concupiscencia'' es el deseo desmedido o descontrolado.
*''Los impulsos'' @@XXXX@@
*''Los instintos'' @@XXXX@@
*''La lujuria'' es el deseo sexual inapropiado.
*''Los motivos'' son deseos de lograr metas y objetivos. ''La motivación'' es el proceso de provocar los deseos que producen acción hacia los metas, y reducir los deseos contrarios.
*''Las necesidades'' @@XXXX@@
*La palabra pasión en su uso histórico no se refiere a los deseos sino a las emociones fuertes. Pero la Biblia Reina Valera usa la palabra ''"pasiones"'' para traducir palabras que en el griego significan "deseos."
*''La tentación'' es el deseo de hacer algo indebido.
-----
!!La publicidad, la mercadotecnia, y los deseos
Es urgente para el Cristiano conocer el tema de los deseos, y desarrollar su habilidad de controlar los deseos, porque hay toda una ciencia sofisticada de publicidad y mercadotecnia diseñada específicamente para crear más deseos en las personas. Las empresas gastan miles de millones de dólares al año para manipular las emociones de los consumidores y convencerlos a comprar sus productos y usar sus servicios.
-----
!!Freud acerca de los deseos
@@XXXX@@
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!!Maslow acerca de los deseos
Psicólogo Abraham Maslow construyó una jerarquía de cino niveles de necesidades que motivan al ser humano, desde el nivel más básico al nivel más avanzado:
#Las necesidades fisiológicas
#La necesidad de la seguridad
#La necesidad de pertenecer y amar
#La necesidad de la auto-estima
#La necesidad de la auto-actualización.
Maslow dijo que @@XXXX@@
-----
!!Deseos fuertes vs. deseos desordenados
No debemos confundir deseos fuertes con deseos desordenados. No es necesariamente malo tener un deseo fuerte. Podemos sentir fuertemente un deseo bueno. Pero un deseo desordenado o descontrolado es
*cuando deseamos algo inapropiado,
*cuando deseamos algo en el momento inapropiado,
*o cuando tomamos medidas inapropiadas para conseguir lo que deseamos.
-----
La lista larga de regiones indica que era una carta circular. Es una carta a un grupo de creyentes en una región ámplia pero específica.
Acerca de las regiones de Ponto, Galacia, Capadocia, Asia y Bitinia (1.1), podemos decir lo siguiente:
*Eran zonas generales del norte de Asia Menor, lo que ahora es Turquía (véase la imagen abajo).
*Se presentan en el orden de la ruta que el mensajero tomaría para entregar la carta.
*Tres de estos lugares, Capadocia, Ponto y Asia, se mencionan en Hechos 2.9-10. Eran regiones representadas por las multitudes presentes en Jerusalén para el día de Pentecostés.
*El Espíritu no permitió a Pablo evangelizar estas regiones, según Hechos 16.6-10. (nota: Pablo fue a la región Galacia del sur, y escribió una carta a los creyentes de esa región, pero no tenía relación con la Galacia del norte, adonde fue dirigida la presente carta).
*Pedro no evangelizó a sus lectores. En 1.12 él menciona a los que les predicaron el evangelio.
<img src="http://www.giffmex.org/images/1pedromapa.JPG">
Por muchos siglos se creía que los lectores eran Judíos, en gran parte por sus muchas referencias al Antiguo Testamento, combinadas con sus referencias a sus lectores como expatriados en 1.1. Sin embargo, los eruditos de hoy en día han llegado a un consenso de que hay ámplia evidencia que sus destinatarios fueron Gentiles.
*1.14, 1.18, 2.10, 4.3 son textos bastantes claros que los lectores eran paganos antes de convertirse.
*2.25 y 3.6 no son tan claras, pero también dan la impresión de que no eran Judíos antes de convertirse.
Aunque Pedro dijo en Gl. 2.7, 9 que iba a trabajar con los Judíos, no debemos asumir que //nunca// trabajaba con Gentiles. Más bien la Biblia da evidencia del ministerio de Pedro entre los Gentiles (Gl. 2.12, Hch. 10.34-38, 15.7-11)
¿Eran nuevos convertidos? Es posible. Pedro los compara con infantes en 2.2, y se refiere al bautismo en 3.21. Sin embargo, no podemos estar seguros.
!2 Juan
No es claro si debemos interpretar la frase “a la señora elegida” como una mujer, sus hijos y su hermana, o como una iglesia, sus miembros y otra iglesia. Si es una mujer, puede ser que ἐκλεκτε o κυρία era su nombre. Pero es más probable que Juan se dirige a una iglesia.
!3 Juan
Juan escribe a Gayo, de quien no sabemos nada más.
Pablo nunca había visitado esta iglesia en Roma cuando escribió. No sabemos mucho acerca del origen de la iglesia en Roma. La tradición desde Ireneo (180 d.c.) propone a Pedro como el fundador de la iglesia en Roma, pero no hay evidencia que Pedro fue a Roma tan temprano para fundar la iglesia ahí.
Podemos especular que los Judíos de Roma que se convirtieron el día de Pentecostés (Hechos 2.10) llevaron el evangelio a Roma y fundaron la iglesia.
Había muchos Judíos en Roma en el primer siglo (el número que los expertos dan es entre 40,000 y 50,000). Habían Judíos en Roma para el año 49 d.c. porque Suetonio menciona que los Judíos fueron expulsados de Roma en ese año porque se alborotaron, instigados por “Cresto” (Cristo). Este evento es atestado en Hechos 18.2. Pero estas expulsiones no duraban mucho tiempo, y en Rom. 16.3 encontramos a Aquila y Priscila en Roma otra vez.
''Evidencia que Pablo escribió específicamente a los creyentes Judíos:''
*Sus saludos en 16.3, 7, 11
*Se dirige a un Judío imaginario en cap. 2
*Explica la relación de sus lectores a la ley de Moisés:
**Murieron a la ley (7.4)
**Conocen la ley (7.1)
*Pablo llama a Abraham “nuestro” antepasado (4.1)
*Su ámplio uso del AT
*Mucho de la carta se trata de asuntos importantes para Judíos:
**El pecado de los Judíos
**La ley de Moisés
**Abraham
**El lugar y futuro de Israel
''Evidencia que Pablo escribió específicamente a los creyentes Gentiles:''
*Pablo incluye sus lectores entre los Gentiles a quienes él fue llamado a ministrar (1.5-6, 1.13, 15.14-21)
*“Vosotros” Gentiles en 11.13-24
*La exhortación a unidad en 15.7-9 parece ser dirigida a los Gentiles
*“Mis” en vez de “nuestros” en 9.3
''Conclusión:'' Pablo probablemente escribió a todos los Cristianos, Judíos y Gentiles, en Roma.
Muchos comentaristas observan que en algunos lugares Marcos tiene detalles muy vivos. Algunos ejemplos:
*Marcos menciona que los hombres quitaron parte del techo (2.4).
*Marcos menciona que Jesús guardaba una barca para la enseñanza (3.9).
*Marcos menciona que Jesús miró a los que estaban sentados alrededor de él (3.34).
*Marcos menciona que Jesús estaba en la popa de la barca durmiendo sobre un cabezal (4.37-38).
*Marcos menciona que estaban sentados los 5.000 sobre pasto verde (6.39-40).
Hay precisamente siete dichos de Jesús en el Evangelio de Juan que siguen el patrón: "Yo soy el" seguido por una metáfora. Nótese que cada dicho está asociado a promesas y palabras de consejo para el creyente.
|brownaltrows|k
|6.35, 41, 48, 51|Yo soy el pan de vida|El que a mí viene nunca tendrá hambre, y el que en mí cree no tendrá sed jamás|
|8.12, 9.5|Yo soy la luz del mundo|el que me sigue no andará en tinieblas, sino que tendrá la luz de la vida|
|10.7, 9|Yo soy la puerta de las ovejas|el que por mí entre será salvo|
|10.11, 14|Yo soy el buen pastor|y conozco mis ovejas, y las mías me conocen|
|11.25|Yo soy la resurrección y la vida|el que cree en mí, aunque esté muerto, vivirá. Y todo aquel que vive y cree en mí, no morirá eternamente|
|14.6|Yo soy el camino, la verdad y la vida|nadie viene al Padre sino por mí|
|15.1, 5|Yo soy la vid verdadera|el que permanece en mí y yo en él, este lleva mucho fruto|
El uso de Jesús de la frase "Yo soy" alega su divinidad, porque Jesús toma para sí mismo el mero nombre de Yahvé o Jehová ("Yo soy lo que soy"). Esto se ve particularmente en estos dos textos:
|brownaltrows|k
|8.58|Antes que Abraham fuera, yo soy|Sus enemigos en seguida intentan apedrearlo por blasfemia cuando lo dice.|
|18.5-6, 8|Yo soy|Judas Iscariote y las personas que vinieron para arrestar a Jesús se caen al suelo por una fuerza sobrenatural, como si lo estuvieran adorando, cuando lo dice.|
Jesús también dice "Yo soy el que doy testimonio de mí mismo" en Juan 8.18, y "yo soy de arriba" y "No soy de este mundo" en 8.23. Los otros usos de Jesus de la frase "Yo soy" en Juan simplemente quieren decir "Soy yo" o "Ese soy yo". (4.6, 6.20, 8.24, 8.28, 13.19, 18.8).
,,Fuente: búsqueda del autor en LOGOS 4, y después encontré esta página útil: http://catholic-resources.org/John/Themes-IAM.htm.,,
-----
!¿Qué significa “discípulo”?
La palabra MATHETES quería decir aprendiz o estudiante, y después llegó a significar “adherente del Cristianismo” (Hechos).
-----
!¿Qué antecedentes hubo para tener discípulos en el mundo antiguo?
*El AT casi no usa lenguaje del discipulado, pero véase Isa. 8.16
**Hubo escuelas de profetas asociados con
***Samuel (1 Sam 19:20–24),
***Eliseo (2 Reyes 4:1, 38; 9:1)
***Jeremías (Baruc, Jer. 36:32)
**El el mundo griego hubo filósofos y otros maestros que tenían aprendices
**Los rabinos tomaban discípulos para sí
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!¿Qué otros discípulos encontramos en los Evangelios?
*Los discípulos de los Fariseos (Mt 22:15–16; Mc 2:18)
*Los discípulos de Juan el bautista (Mc 2:18)
*Los discípulos de Moisés (Jn 9:24–29)
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!¿Qué niveles de discípulos de Jesús encontramos en los Evangelios?
*Los tres
*Los doce
*Los setenta (o setenta y dos)
*Un gran número de discípulos
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!¿Cuáles son los nombres de los doce discípulos de Jesús?
Nótese bien que hay tres grupos de cuatro discípulos, y dentro de cada grupo el orden varía entre las listas. Pero en cada Evangelio el mismo discípulo encabeza cada grupo (Simón Pedro, Felipe, y Jacobo).
|greenaltrows|k
|!Marcos 3.13-19|!Mateo 10.1-4|!Lc. 6.12-16|!Hc. 1.13|
|''Simón (Pedro)''|''Simón (Pedro)''|''Simón (Pedro)''|''Simón (Pedro)''|
||Andrés|Andrés|Juan|
|Jacobo hijo de Zebedeo|Jacobo hijo de Zebedeo|Jacobo hijo de Zebedeo|Jacobo hijo de Zebedeo|
|Juan|Juan|Juan||
|Andrés|||Andrés|
|''Felipe''|''Felipe''|''Felipe''|''Felipe''|
||||Tomás|
|Bartolomé|Bartolomé|Bartolomé|Bartolomé|
|Mateo||Mateo|Mateo|
|Tomás|Tomás|Tomás||
||Mateo|||
|''Jacobo hijo de Alfeo''|''Jacobo hijo de Alfeo''|''Jacobo hijo de Alfeo''|''Jacobo hijo de Alfeo''|
|Tadeo|Tadeo|||
|Simón el cananita|Simón el cananita|Simón el Zelote|Simón el Zelote|
|||Judas hijo de Jacobo|Judas hijo de Jacobo|
|Judas Iscariote|Judas Iscariote|Judas Iscariote||
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!¿Por qué hubo doce discípulos?
Representan un nuevo Israel, reconstituida ya no por descendencia judía sino por su fe en Jesús. Israel tenía 12 tribus, y el nuevo Israel tiene 12 apóstoles
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!¿En qué sentido eran diferentes los doce de los demás discípulos?
Eran también apóstoles, según Lc. 6.13
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!¿Por cuáles razones es notable el trasfondo de los doce discípulos?
*Su humildad: no eran letrados, Hc. 4.13
*Su variedad: algunos eran antiromanos (Simón el celote), mientras otros eran proromanos (Mateo era cobrador de impuestos)
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!¿En qué maneras fracasaron los discípulos, según los Evangelios?
*No entienden las parábolas y otras enseñanzas de Jesús
*No entienden la identidad de Jesús
*Demuestran una falta de fe cuando, por ejemplo, están en el barco y viene una tormenta
*No imaginan que Jesús puede alimentar a 5,000 personas
*No quieren servir a los demás
*Regañan a Jesús cuando dice que va a morir en la cruz
*Quieren que la ira de Dios caiga sobre los Samaritanos
*Disputan quién es el mayor entre ellos y dos de ellos hasta involucran a su madre para pedir mayores posiciones de autoridad en su reino
*Los tres duermen mientras él sufre en el huerto
*Judas lo traiciona
*Los otro once lo abandonan
*Pedro lo niega
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!¿Por qué los Evangelios enfatizan los fracasos de los discípulos?
*//Teoría inaceptable//: que hubo división en la iglesia primitiva y los Evangelistas querían desacreditar a los apóstoles, especialmente a Pedro
*//Teorías aceptables://
**Para resaltar por contraste la perfección de Jesús
**Para ser un modelo que nos anima – Dios los usó grandemente a pesar de sus fallas, y puede hacer lo mismo con nosotros. Como ellos, necesitamos proseguir hacia la meta
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!¿Cuáles son los aspectos principales de un discípulo de Jesucristo, según los Evangelios?
*Arrepentirse / aceptar la inversión de valores del reino (Mt. 4.17)
*Creer (Juan 5.24)
*Contar el costo / poner su lealtad a Jesús ante cualquier otro compromiso (Mt. 10.37-39)
*Ser como su Maestro
**En sus misiones ellos hacen milagros y enseñan (Mt. 10.7-8)
*Seguir a Jesús en su camino a la cruz / llevar su cruz (véase abajo)
*Llevar mucho fruto (Juan 15.8)
*Obedecer / hacer la voluntad de su Señor
*Amarse unos a otros (Juan 13.34-35)
*Perdonar y tener compasión (Mt. 18.10-35)
*Permanecer en Jesús (Juan 15.4-6)
*Velar y esperar la venida del reino con una conducta irreprochable (Mt. 24.42-44)
*Ser pescadores de personas / cumplir la Gran Comisión (Mt. 4.19, 28.8-10)
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!¿Qué significa que un discípulo debe “llevar su cruz”? (Mt 10.38, 16.24, Mc 8.34, Lc 9.23, 14.27)
*1. Algunos prefieren una perspectiva ''completamente literal'': Jesús exigía a todos sus discípulos que mueran literalmente como mártires con él o después de él
*2. Otros prefieren una perspectiva ''literal, pero en teoría'': que Jesús esperaba que todos sus discípulos estuvieran dispuestos / listos / preparados para ser martirizado como él
*Las demás perspectivas son ''figurativas'' – entienden la cruz como figura para otra cosa.
**3. La abnegación – que Jesús usó la cruz como una figura para la abnegación, la muerte a uno mismo
**4. El sufrimento en general – todo dolor, todo sufrimiento, vergüenza, rechazo (“mi cruz”)
**5. Baluarte – la palabra stauros en griego en su significado poste, estacada, palizada o baluarte – Jesús como un comandante que ha preparado una nueva vida para sus soldados detrás del baluarte
**6. Asociación con Jesús de toda la vida incluso la muerte – Jesús esperaba que nuestro discipulado fuera un proceso de toda la vida, llegando a su climax en nuestra muerte / La cruz como yugo – este dicho entonces sería el equivalente del dicho donde Jesús nos invita a tomar su yugo
**7. La cruz como marca o sello, que pertenecemos a Jesucristo
**8. Sufrimiento con el propósito de salvar a otros – el sufrimiento del Cristiano con el propósito de proclamar la salvación, extendiendo el alcance de la obra redentora de Cristo. Evangelizamos, y sufrimos en el proceso de hacerlo.
**9. Superar la opresión romana por medio del pacifismo en vez de por la revolución militar
**10. Sumisión a una autoridad que uno antes resisitía – los soldados obligaron a Jesús a que se sometiera a ellos, llevando su cruz al lugar de su ejecución. De la misma manera, los discípulos se someten a Jesús, a quien antes ellos resistían porque eran pecadores
''Mi perspectiva es una combinación de 2, 3, 6, y 8:''
*La muerte de Cristo en la cruz fue
**Su aceptación de la persecución contra él (#2)
**Requería la abnegación (#3)
**Cristo murió con el propósito de salvar a otros (#8)
*Nosotros sus discípulos tomamos nuestra cruz:
**Nos sometemos a las enseñanzas y al ejemplo de Jesús (#6)
**Aceptamos la meta de Cristo, de vivir para salvar a los demás (#8), y nos comprometemos a la abnegación para hacerlo (#3), rindiendo nuestros intereses y recursos para invertirlos en el evangelismo y la extensión del reino de Dios
**Aceptamos toda persecución que viene como resultado de nuestra decisión, hasta la muerte si es necesario (#2)
*Así que, como su Señor, el creyente muere a si mismo para salvar a otros.
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!¿Quiénes eran los adversarios humanos de Jesús?
*Los Fariseos tuvieron más influencia en Galilea y las áreas rurales, donde los Saduceos tenían más influencia en Jerusalén.
*Los Fariseos y Saduceos eran grupos políticos en que tenían una agenda política que promovían. Los escribas eran un grupo profesional que se dedicaba al estudio y la enseñanza de la ley.
*La mayoría de los Fariseos eran láicos, donde la mayoría de los Saduceos eran sacerdotes
*Algunos escribas eran Fariseos, algunos eran Saduceos, y algunos no eran ni Fariseos ni Saduceos.
*La mayoría de los escribas eran Fariseos, pero la mayoría de los Fariseos no eran escribas.
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!¿Cuáles eran las cualidades positivas de los Fariseos?
*Tomaron muy en serio la santidad, la separación y la pureza
*Tomaron muy en serio sus obligaciones religiosas
*Estaban preocupados por el bienestar religioso del pueblo
*Aplicaron la Palabra de Dios a la vida cotidiana
*Su doctrina era muy cercana a la de Jesús. Pablo se consideraba un Fariseo aún como Cristiano (Hch 23.6, Flp 3.5)
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!¿Cuáles son las críticas de Jesús levantó contra los Fariseos?
*Su exhibición extravagante de su devoción religiosa (Mt. 5.20, 6.2, 6.5, 6.16, 23.5, 23.28)
*Su orgullo y su búsqueda de la atención de otros (Mt. 6.3, 6.5, 23.5-7, 23.28, Lc. 16.15)
*Siguieron a tradiciones que contradecían a las Escrituras (Mt. 15.3-6, 23.16-22, Mc. 7.3-13)
*Su sentido de superioridad sobre personas que ellos consideraron ignorantes o inmundos (Mc. 2.16, Lc. 7.39, 18.9)
*Su negligencia de asuntos básicos de la moralidad mientras observaban asuntos minuciosos de la ley y detalles de la pureza ceremonial (Mt. 15.2, Mc. 7.2-4a 23.23-25, Lc. 11.38-39, 11.42, 16.15, etc)
*Su avaricia (Mt. 23.25, Lc. 11.39, 16.14)
*La manera que sirvieron de obstáculo para que otros entren al reino (Mt. 23.14-15, Lc. 11.52)
*Añadieron cargas al pueblo, sin ayudarles (Mt. 23.4, Lc. 11.46)
*Su hipocresía (Mt. 15.7, 22.18, 23.13-29, Mc. 12.15, Lc. 11.42-53)
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!¿Cuáles son los sobrenombres que Jesús dio a los Fariseos?
*Sepulcros blanqueados
*Generación de víboras
*Ciegos guías de ciegos
*Su enseñanza era levadura
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!¿Por qué razones se opusieron los Fariseos a Jesús?
*Porque Jesús se oponía a ellos y los criticaba
*Jesús violó sus tradiciones, asociándose él con los pecadores, sanando en el sábado, descuidando las purificaciones que ellos requerían
*Jesús era una amenaza a su sistema religiosa y su liderazgo
*Segun ellos Jesús blasfemó cuando perdonó a los pecados
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!¿Qué controversias encontramos en los Evangelios entre Jesús y sus enemigos?
''Controversias acerca del día de reposo''
*Los discípulos recogen espigas de trigo - Mc. 2.23-28 y paralelos
*Jesús sana a una mano paralizada - Mc. 3.1-6 y paralelos
*Jesús sana a un hidrópico - Lc. 14.1-6
*Jesús sana a una mujer encorvada - Lc. 13.10-17
''Controversias acerca del dinero, los pobres y otras personas marginadas''
*Levi - Mc. 2.13-17 y paralelos
*Zaqueo - Lc. 19.1-10
*Su ungimiento por una pecadora - Lc. 7.36-50
*La mujer adúltera - Jn. 7.53-8.11
*La bendición de los niños - Mc. 10.13-16 y paralelos
*El jóven rico - Mc. 10.17-31 y paralelos
*Impuestos a César - Mc. 12.13-17 y paralelos
*La impuesta del templo - Mt. 17.24-27
*La comida limpia - Lc. 11.37-41
*La herencia de dos hermanos - Lc. 12.13-15
*EL amor al dinero - Lc. 16.14-15
*Su ungimiento en Betania - Mc. 14.3-9
''Controversias acerca de la autoridad e identidad de Cristo''
*Sana a un paralítico - Mc. 2.1-12
*Los discípulos recogen espigas de trigo - [Mt y Lc usan la historia en Mc. 2.23-28 en este contexto]
*Su recepción en Nazarét - Mc. 6.1-6 y paralelos
*La acusación que Jesús tiene un demonio - Mc. 3.22-30 y paralelos
*La señal de Jonás - Mt.12.38-40, Mc. 8.11-13, Lc. 11.29ff
*La autoridad de Juan para bautizar - Mc. 11-27-33 y paralelos
*Una conversación con Nicodemo - Jn. 3.9-21
*Las declaraciones de Jesús en Jn. 8
*Jesús sana a un ciego - Jn. 9
*Su declaración "Yo y el Padre somos uno" - Jn. 11.22-42
''Controversias acerca de la ley''
*Ayunos - Mc. 2.18-22
*Limpio y no limpio - Mc. 7.1-8, 14-23
*Corbán - Mc. 7.9-13
*El gran mandamiento - Mc. 12.28-34 y paralelos, Lc. 10.25-29
*El divorcio - Mc. 10.2-9 y paralelos
''Controversias acerca del templo''
*Su limpieza del templo - Mc. 11.15-19 y paralelos, Jn. 2.12-22
*La mujer samaritana - Jn. 4.16-26
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!¿Quiénes estuvieron involucrados en la muerte de Jesús?
''Según Mateo''
*Los principales sacerdotes y ancianos del pueblo (26.47, 26.57, 27.1-2, 27.12, 27.20, 27.41, 28.11-14),
*Los Fariseos (27.62-64),
*Los escribas (27.41),
*Todo el Sanedrín (26.59)
''Según Marcos''
*Los principales sacerdotes (14.43, 14.53, 14.55, 15.1, 15.3, 15.11, 15.31),
*Los escribas (14.43, 14.53, 15.1, 15.31),
*Los ancianos del pueblo (14.43, 14.53, 15.1),
*Todo el Sanedrín (14.55, 15.1)
''Según Lucas''
*Los principales sacerdotes (22.2, 22.52, 22.66, 23.8-10, 23.18),
*Los gobernantes del pueblo (23.35),
*Toda la asamblea (23.1),
*Los ancianos del pueblo (22.2, 22.52, 22.66),
*Los jefes de la guardia del templo (22.2, 22.47)
''Según Juan''
*Los principales sacerdotes (18.3, 19.6, 19.21)
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!¿Cuáles eran las acusaciones contra Jesús?
*Comió con publicanos y pecadores (Mt. 9.10-11)
*Sus discípulos arrancaron espigas de trigo en el día de reposo (Mt. 12.1-2)
*Usó los poderes del demonio Beelzebul para expulsar a los demonios (Mt. 12.22-24)
*Era blasfemador (Mt. 26.65)
*Se atrevió perdonar a los pecados bajo su propia autoridad (Mc. 2.5-7)
*No ayunaba (Mc. 2.18-19)
*Estaba loco (Mc. 3.21)
*No purificaba sus manos antes de comer (Mc. 7.1-5)
*Malgastaba el dinero - no le importaban los pobres (Mc. 14.1-5)
*Sanaba en el día de reposo (Lc. 6.6-10)
*Permitió que una mujer pecadora le tocara (Lc. 7.39)
*Agitaba a la nación, alborotaba al pueblo (Lc 23.2, 5)
*Se oponía a los impuestos a Cesar (Lc 23.2)
*Decía que era un rey (Lc 23.2)
*Le faltaba la educación formal (Jn. 7.14-15)
*Fue poseído por un demonio (Jn. 7.20)
*Decía que era el Mesías cuando era de Galilea (Jn. 7.41-44)
*Daba información equivocada (Jn. 8.31-33)
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!¿Cuál era el temor del Sanedrín en cuanto a Jesús?
*Su temor era que la popularidad de Jesús y su mensaje de liberación presentaría un gran riesgo político, resultando en la destrucción de la nación a manos de los romanos (Juan 11.45-53)
*La ironía es que ellos mismos provocaron la destrucción de su nación porque rechazaron y mataron al Mesías
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!¿Cuántos juicios sostuvo Jesús?
*Seis.
**Ante Anás (Jn. 18.13-14, 19-23) (no tanto un juicio sino una interrogación para buscar evidencia contra él)
**Ante Caifás (Mt. 26.57, 59-68, Mc. 14.53, 55-65, Lc. 22.54ª, 63-65, Jn. 18.24)
**Formalmente ante el Sanedrín en la casa de Caifás (Mt. 27.1, Mc. 15.1ª, Lc. 22.66-71)
**Ante Pilato (Mt. 27.2, 11-14, Mc. 15.1b-5, Lc. 23.1-5, Jn. 18.28-38)
**Ante Herodes (Lc. 23.6-12)
**Ante Pilato de nuevo (Mt. 27.15-26, Mc. 15.6-15, Lc. 23.13-25, Jn. 18.39-19.16ª)
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!¿En qué maneras fueron ilegales los juicios contra Jesús?
*El Sanedrín se reunió en la casa de Caifás, no en su lugar oficial
*Se reunieron en la noche, algo que era ilegal
*Fue un día preparativa para una fiesta. Según el Misná, eso era ilegal
*Debe haber un día entre la presentación de la evidencia y la sentencia
*Usaron falsos testigos que ni siquiera se concordaban en sus testimonios
*Usaron las palabras de Jesús contra él; según sus leyes, no era posible incriminarse
*Lev. 24.16: el que blasfema debe ser apedreado, no crucificado. Sin embargo, Dt. 21.22-23
*Hay una diferencia entre la acusación de ellos (que Jesús era culpable de blasfemia) y lo que dicen a Pilato (que Jesús era culpable de rebelión)
*Ironía: no entraron a la casa de Pilato para mantenerse puros para la Pascua, pero mataron a un hombre inocente.
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!¿Cuáles son los paralelos entre el juicio de Jesús por los Judíos y su juicio por los Romanos?
*En ambos hay una pregunta acerca de su identidad (Mc. 14.61 / 15.2)
*En ambos hay falsas acusaciones contra él (Mc 14.56-59 / 15.3)
*En ambos Jesús guarda silencio (Mc 14.61 / 15.5)
*En ambos le preguntan por qué no responde a las acusaciones (Mc 14.60 / 15.4)
*En ambos es golpeado y burlado (Mc 14.64-65 / 15.15-20)
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!¿Para qué crimen fue condenado Jesús por los romanos?
*Para la sedición. Esta era la acusación que los líderes llevaron a Pilato (Lc 23.2). Pilato le preguntó si era el Rey de los Judíos, y puso un letrero al efecto en la cruz
**Jesús protestó en su arresto y ante Pilato que no era cierto, y que sus discípulos no resistieron a los romanos (Mt 26.55, Mc 14.48, Lc 22.52, Jn 18.36)
**Podemos decir que Pilato supo que no era culpable de sedición:
***Quiso liberarlo
***Lavó sus manos
***Se puso firme cuando los lideres pidieron que cambiara el letrero en la cruz
***Los discípulos no fueron arrestados y ejecutados, algo que esperaríamos si Jesús fuera considerado un revolucionario. Más bien, en cuestión de días formaron una comunidad que se reunía en el templo.
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!¿Quiénes eran los autores de los cuatro Evangelios?
*Los Evangelios mismos son anónimos. No mencionan los nombres de sus autores.
*La tradición de la iglesia antigua es que los autores fueron:
**El apóstol Mateo, también conocido como Leví
**Marcos, el compañero de Pablo en su primer viaje misionero.
***Se dice que Pedro compartió sus recuerdos de la vida de Jesús y que Marcos los escribió
***Algunos plantean que Marcos 14.51-52 son autobiográficos, que el joven que salió corriendo desnudo del huerto de Getsemaní era Marcos
**Lucas el médico y compañero de Pablo
***Es interesante ver que el tercer Evangelio tiene más precisión en cuanto a detalles médicos (4.35, 4.38, 5.12, 8.44, 13.11, etc)
***Es uno de los compañeros de Pablo que aparece en las secciones de Hechos donde el autor usa la primera persona personal
**El apóstol Juan
***Por proceso de eliminación se puede llegar a Juan como el autor de este Evangelio
*A los autores de los Evangelios se denominan “Evangelistas”, y sus libros son “Evangelios” (ambos con E mayúscula). No se debe confundir con “evangelista” (e minúscula, alguien que proclama el mensaje cristiano a los inconversos) y “evangelio” (e minúscula, el contenido del mensaje cristiano).
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!¿Cuál fue el público de cada Evangelio?
*Tradicionalmente, se dice que
**Mateo escribió a Judíos
**Marcos escribió a Romanos
**Lucas escribió a Gentiles en general
**Juan escribió a Cristianos
*Cuando estudiamos las cartas de Pablo, la “lectura de espejo” revela algo de las características de los destinatarios. Muchos eruditos usado el mismo métdod para estudiar los Evangelios, y han llegado a conclusiones muy específicas
**Por ejemplo, que Mateo escribió a una iglesia donde hubo conflictos entre Cristianos Judíos y Cristianos Gentiles
*Algunos están criticando la aplicación de este método al estudio los Evangelios
**El movimiento cristiano del primer siglo era una red de personas muy móviles. No debemos suponer que los Evangelios fueron escritos para una sola congregación cada una.
**Si el propósito de los Evangelistas fue de relatar la vida de Jesús, debemos suponer que los conflictos y problemas mencionados en los Evangelios vienen de la vida de Jesús, y que no son interpolaciones de parte de los Evangelistas para dirigirse a los conflictos y problemas de sus iglesias. Si leemos los Evangelios buscando pistas de sus destinatarios, corremos el riesgo de una lectura alegórica, donde el texto dice una cosa, pero lo leemos como un código de símbolos representando una realidad hipotética detrás del libro
**Podemos ver los intereses de cada Evangelista y sus destinatarios en la selección de los relatos que decidieron incluir, pero no debemos suponer que los Evangelistas distorcionaron los detalles de estos relatos para reflejar la situación que sus destinatarios enfrentaban.
*Así que es mejor eliminar la especulación en cuanto a los destinatarios específicos de los Evangelios, y limitarnos a comparar los énfasis de cada Evangelio con el contexto histórico general de las iglesias del primer siglo.
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!¿Cómo podemos describir el estilo literario que usa cada Evangelio?
''Mateo''
*Tiene un estilo didáctico. Es como un manual del discipulado
*Reune las enseñanzas de Jesús en cinco secciones principales
*Contiene muchas citas del AT (p. ej. 4.4-10)
''Marcos''
*Tiene el estilo menos refinado
*Da la impresión de prisa; Jesús pasa de una actividad a otra rápidamente, y muchas oraciones están conectadas por la palabra καὶ (“y”) o por la palabra εὐθὺς (“en seguida / inmediatamente”)
*Se enfoca más en los hechos de Jesús que en sus enseñanzas
*Usa el presente histórico (dice “Jesús pasa” en vez de “Jesús pasó”)
*Usa historias intercaladas
**3.20-35 - la historia de su familia interrumpida por la llegada de los maestros de la ley
**5.21-43 - La historia de la hija de Jairo interrumpida por la llegada de la mujer con flujo de sangre
**6.6-30 - La historia de la muerte de Juan rodeada por el envío y el informe de los discípulos
**11.12-20 - La historia del sacudido del templo rodeada por la historia de la higuera maldecida
**14.54-15.15 - Los juicios de Jesús interrumpidos por la historia de Pedro
''Lucas''
*Tiene un estilo elocuente y elevado, especialmente el dedicatorio a Teófilo
*A veces usa términos médicos precisos (4.35, 4.38, 5.12, 8.44, 13.11, etc)
*Contiene varias parábolas que los otros Evangelios no contienen
*Es el primer tomo de una obra de dos tomos (Lucas-Hechos)
*Entre sus dos tomos, Lucas hace paralelos entre Jesús y Esteban, entre Jesús y Pablo, y entre Pedro y Pablo
''Juan''
*Tiene un vocabulario sencillo; sin embargo es muy profundo y teológico
*Usa muchos contrastes agudos (cielo y tierra, día y noche, luz y tinieblas, carne y espíritu, verdad y mentira)
*Usa diálogos y monólogos extensos en lugar de dichos cortos
*Usa mucha ironía donde las personas hablan, y sus palabras son más profundas de lo que ellos mismos se dan cuenta (p.ej., 9.40-41, 11.50)
*Usa muchos dichos malentendidos de Jesús. Jesús habla, y la gente no entiende. A veces Jesús los corrige (p. ej. 8.21-23)
*Mucha de la acción ocurre en o cerca de Jerusalén.
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!¿Cuál es el retrato de Jesús que da cada Evangelio?
*Mateo presenta a Jesús como el Rey mesiánico que cumple las Escrituras
*Marcos lo presenta como el Siervo que sufre y como el Hijo del hombre
*Lucas lo presenta como el Hijo de Dios, y como profeta
*Juan lo presenta como el Logos que fue enviado por su Padre y el gran Yo Soy
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!¿Cómo podemos describir la estructura de cada Evangelio?
*Hay dos teorías acerca de la estructura de ''Mateo'':
**Una es que hay tres secciones geográficas
**La otra, que preferimos, es que Mateo divide su Evangelio en cinco secciones, cada uno con un discurso de Jesús.
***El Sermón del Monte (caps. 5-7)
***El discurso misionero (cap. 10)
***Las parábolas del reino (cap. 13)
***El discurso eclesiástico (cap. 18)
***El discurso escatológico (caps. 23-25)
*No hay consenso en cuanto a la estructura de ''Marcos'', pero se puede decir que su enfoque está en la pasión de Jesús más que en sus tres años de ministerio
*''Lucas'' parece ser el Evangelista que ha intentado ordenar su Evangelio en orden cronológico, aunque él también une relatos por tema. En Lucas 9:51–19:48, la narrativa gira alrededor del último viaje de Jesús a Jerusalén
*El Evangelio de ''Juan'' tiene dos secciones principales:
**Capítulos 1-12 se enfocan en señales que Jesús hizo para estimular la fe de sus discípulos. Raymundo Brown llama esta sección “El libro de señales”.
**En capítulos 13-21 la “hora” que Jesús esperaba en los capítulos anteriores ya llegó. Es la hora en que Jesús será exaltado por su crucifixión. Raymundo Brown llama esta sección “El libro de la gloria”.
**Mucha de la acción en Juan ocurre en Jerusalén, no en Galilea como en los otros Evangelios
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!¿De qué manera se presenta la muerte de Jesús en cada Evangelio?
*Mateo enfatiza el complot de los enemigos de Jesús
*Marcos enfatiza la tragedia y la tristeza de la crucifixión
*Lucas enfatiza la inocencia de Jesús
*Juan describe la crucifixión como la exaltación y la gloria de Jesús
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!¿Cuáles son los temas principales o enfoques de cada Evangelio?
''Mateo''
*El cumplimiento de las escrituras (muchas citas directas al AT)
*Jesús como un nuevo Moisés
*El discipulado
*La misericordia (p. ej., 9.27-30) y el perdón (p. ej., 18.15-21)
*La interpretación de la ley de Moisés (p. ej. 5.17-18)
*La justicia
*La presencia de Dios (1.23, 28.20)
*La adoración de Jesús (p. ej., 2.11, 28.17)
*Judíos y Gentiles
''Marcos''
*La presión y el temor de las multitudes (p. ej., 3.9, 3.20)
*La compasión de Jesús (p. ej., 1.41, 6.34)
*Los milagros y los hechos de Jesús
*Los demonios
*El secreto mesiánico (p. ej., 7.24, 8.26, 8.30)
*El fracaso de los discípulos, esp. Pedro (p. ej., 8.33, 9.28, 9.32)
*Los adversarios de Jesús
*El discipulado (p. ej., 8.34, 10.21)
*La cruz (predicciones de la pasión desde capítulo 2, y la narrativa de la última semana empieza en cap. 11)
''Lucas''
*El dinero y las riquezas (Zaqueo, varias parábolas)
*Los marginados – mujeres, niños, leprosos, pobres, pecadores, Gentiles. Lucas menciona diez mujeres que los otros Evangelistas no mencionan, y tres más en las parábolas
*El plan de Dios, y el hecho que fue necesario
*Los ángeles (más de 20 veces)
*Las canciones y el gozo (p. ej. las canciones de María, Zacarías y Simeón)
*La gente piadosa
''Juan''
*Jesús, enviado en una misión por su Padre
*El templo y el culto de los Judíos
*El acto de creer (p. ej., 3.16)
*La vida eterna / nuevo nacimiento (p. ej., cap. 3)
*La alta cristología (varios títulos, los dichos Yo soy, los que dan testimonio de Jesús, su soberanía en su pasión)
*La resurrección
*Los adversarios de Jesús
*El Espíritu de Dios (p. ej., como Consolador, caps. 14-16)
*El amor
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!¿Cuáles son las diferencias entre Juan y los Evangelios Sinópticos?
*En Juan no encontramos parábolas; exorcismos de demonios; la curación de leprosos; publicanos; Saduceos; pecadores compartiendo la mesa con Cristo; relatos del nacimiento, bautismo, tentación y transfiguración de Jesús; el huerto de Getsemaní, las burlas de los que rodeaban la cruz, el material del Sermón del Monte, el material del discurso en el Monte de Olivos, y de la institución de la Santa Cena. En Juan, Jesús no enseña sobre temas como limosnas, enojo, matrimonio y divorcio, perdón, impuestos, posesiones, etc.
*Juan incluye elementos que no se encuentran en los Sinópticos: Encuentros con Nicodemo y la mujer Samaritana; la referencia de tres Pascuas (2.13, 6.4, 11.55); el material en caps. 7-11, 14-17; los dichos “Yo Soy”, el lavamiento de los pies de los discípulos; nuevos milagros (2.1ff, 5.1ff, 9.1ff, 11.1ff); la conversación con Pilato, las dudas de Tomás.
*Sólo menciona el “reino de Dios” dos veces: reemplaza este término con “vida eterna”.
*Juan no habla del arrepentimiento, no menciona la palabra “evangelio,” no menciona la Parousia (con la posible excepción de 14.3, 21.22-23).
*Tiene términos que los otros Evangelios casi no enfatizan: Verdad, testigo, mundo, amar, creer, luz, tinieblas, vida, Padre, Hijo.
*Juan se enfoca en Judea y Jerusalén, no tanto en Galilea.
*Donde los Sinópticos hablan de los Fariseos y Saduceos, Juan los reemplaza con “los Judíos”.
*Donde los Sinópticos hacen el contraste entre este siglo y el siglo venidero (horizontal), Juan contrasta el cielo y la tierra (vertical)
*Enfatiza diálogos y monólogos extendidos en vez de dichos cortos.
*En los Sinópticos hay varias reacciones de la multitud a Jesús. En Juan, las reaciones son dos: creer o no creer.
*Jesús limpia el templo al inicio de su ministerio en vez de la última semana de su vida. Parece morir un día antes de la Pascua (Jn. 18.28, 13.1) en vez del día después de la Pascua (Mt. 26.17, Mc. 14.12, Lc. 22.7). La unción sucede antes de la entrada triunfal (Jn. 12.1-8 comparado con Mc. 14.1-9)
*El dicho acerca del profeta no reconocido en su propia tierra se aplica a Jerusalén en Juan (4.44), no Nazaret (Mc. 6.4). Compárese también el contexto de Mc. 6.3 con Jn. 6.42, y compárese Jn. 6.68-69 con Mc. 8.27-29.
*Su griego es sencillo y muy distinto.
*La popularidad de Jesús es la causa del deseo de los Judíos de crucificar a Jesús (7.31ff) en contraste con los Sinópticos, donde su popularidad es la razón que no lo arrestan (Mc. 11.18, 12.12).
*Jn. 21 es material que no encontramos en los otros Evangelios.
,,Fuentes: George Eldon Ladd, Teología del Nuevo Testamento; Sílabo de Dr. Dean Deppe, Calvin Theological Seminary, Grand Rapids, MI.,,
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Hay cuatro biografías de Jesús de Nazaret que fueron reconocidas por la iglesia antigua. Estos "Evangelios" principalmente los últimos tres años de la vida terrenal de Jesús: su ministerio público, su muerte, su resurrección, y su ascensión.
*No es cosa fácil dedicarse a estudiar a los Evangelios. Ve [[Evangelios (el estudio de)]] para ver los asuntos complicados y controversiales relacionados a los Evangelios.
*Los Evangelios nos relatan varios sucesos en la [[Vida de Jesús]] y nos comparten las muchas [[Enseñanzas de Jesús]].
*[[Mateo]] es un Evangelio que contiene muchos temas de interés para los Judíos, y contiene el famoso [[Sermón del Monte|El Sermón del Monte]].
*[[Marcos]] es el Evangelio más corto, y probablemente el primero en ser escrito.
*[[Lucas]] es un Evangelio que contiene varias parábolas que los otros Evangelios no relatan. El libro de [[Hechos]] es el segundo tomo de esta obra. Los eruditos usan el título ~Lucas-Hechos para referirse a esta obra de dos tomos.
*[[Juan]] es el Evangelio más distinto de los cuatro.
Mateo, Marcos y Lucas se llaman los Evangelios "sinópticos". La palabra "sinóptico" viene de dos palabras antiguas que quieren decir "ver juntos". La manera en que estos Evangelios entienden y presentan la historia de Jesús es notablemente similar:
*Relatan las mismas historias, y muchas veces en el mismo orden.
*Las palabras y frases que usan para contar esas historias son muchas veces idénticas.
*Esta similitud ha producido [[El problema sinóptico]], un intento de explicar sus similitudes y determinar las relaciones entre estos Evangelios - ¿cuál fue escrito primero? ¿alguno de ellos fue fuente para otros de ellos?
*Gálatas 4.4: “Pero cuando vino el cumplimiento del tiempo, Dios envió a su Hijo....”
*El imperio romano unificó el mundo mediterráneo y estableció ciertas condiciones favorables para la difusión del evangelio:
**Orden y estabilidad político
**Pax Romana – la falta de guerra, la supresión de ladrones y piratas
**Carreteras buenas y mucho transporte maritimo
**La universalidad del idioma el griego
*La búsqueda religiosa del mundo gentil
**Muchos estaban insatisfechos con la moralidad de las religiones paganas
**El politeísmo y los cuentos de los dioses débiles y conflictivos los debajan insatisfechos también
**El determinismo atrapaba a las personas dentro del pesimismo
**La falta de una buena vida después de la muerte en la filosofía y la religión pagana no les daba esperanza
**El Cristianismo ofrecía una alternativa nueva y atractiva
*El Judaísmo helénico era atractivo para muchos Gentiles buscando la verdad
**La Septuaginta – la Biblia en el idioma común
**La moralidad atractiva de los Judíos
**Ya habían producido defensas de la fe bíblica
**Las sinagogas eran fructíferas bases para buscar convertidos
**El Judaísmo era una de las “religiones lícitas” en el imperio, y en sus primeros años mientras el Cristianismo parecía una secta judía, disfrutaba la cobertura legal del Judaísmo
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|4.13|Y les dijo: - ¿No entendéis esta parábola? ¿Cómo, pues, entenderéis todas las parábolas?|
|4.38-40|Él estaba en la popa, durmiendo sobre un cabezal. Lo despertaron y le dijeron: - ¡Maestro!, ¿no tienes cuidado que perecemos? Él, levantándose, reprendió al viento y dijo al mar: - ¡Calla, enmudece! Entonces cesó el viento y sobrevino una gran calma. Y les dijo: - ¿Por qué estáis así amedrentados? ¿Cómo no tenéis fe?|
|6.35-37|Cuando ya era muy avanzada la hora, sus discípulos se acercaron a él, y le dijeron: - El lugar es desierto y la hora ya muy avanzada. Despídelos para que vayan a los campos y aldeas de alrededor y compren pan, pues no tienen qué comer. Respondiendo él, les dijo: - Dadles vosotros de comer. Ellos le dijeron: - ¿Quieres que vayamos y compremos pan por doscientos denarios y les demos de comer?|
|6.49-52|Viéndolo ellos andar sobre el mar, pensaron que era un fantasma y gritaron, 50 porque todos lo veían, y se asustaron. Pero en seguida habló con ellos, y les dijo: - ¡Tened ánimo! Soy yo, no temáis. Subió a la barca con ellos, y se calmó el viento. Ellos se asustaron mucho, y se maravillaban, pues aún no habían entendido lo de los panes, por cuanto estaban endurecidos sus corazones.|
|7.17-19|Cuando se alejó de la multitud y entró en casa, le preguntaron sus discípulos sobre la parábola. Él les dijo: - ¿También vosotros estáis así, sin entendimiento? ¿No entendéis que nada de fuera que entra en el hombre lo puede contaminar, porque no entra en su corazón, sino en el vientre, y sale a la letrina?|
|8.4-5|Sus discípulos le respondieron: - ¿De dónde podrá alguien saciar de pan a estos aquí en el desierto? Él les preguntó: - ¿Cuántos panes tenéis? Ellos dijeron: - Siete.|
|8.14-21|Se olvidaron de llevar pan, y no tenían sino un pan consigo en la barca. Y él les mandó, diciendo: - Mirad, guardaos de la levadura de los fariseos y de la levadura de Herodes. Discutían entre sí, diciendo: - Es porque no trajimos pan. Entendiéndolo Jesús, les dijo: - ¿Qué discutís?, ¿porque no tenéis pan? ¿No entendéis ni comprendéis? ¿Aún tenéis endurecido vuestro corazón? ¿Teniendo ojos no veis, y teniendo oídos no oís? ¿No recordáis? Cuando partí los cinco panes entre cinco mil, ¿cuántas cestas llenas de los pedazos recogisteis? Y ellos dijeron: - Doce. - Y cuando repartí los siete panes entre cuatro mil, ¿cuántas canastas llenas de los pedazos recogisteis? Y ellos dijeron: - Siete. Y les dijo: - ¿Cómo es que aún no entendéis?|
|8.32-33|Entonces Pedro lo tomó aparte y comenzó a reconvenirlo. Pero él, volviéndose y mirando a los discípulos, reprendió a Pedro, diciendo: - ¡Quítate de delante de mí, Satanás!, porque no pones la mira en las cosas de Dios, sino en las de los hombres.|
|9.5-6|Entonces Pedro dijo a Jesús: - ¡Maestro, bueno es para nosotros que estemos aquí! Hagamos tres enramadas: una para ti, otra para Moisés y otra para Elías. No sabía lo que hablaba, pues estaban asustados.|
|9.18|Dije a tus discípulos que lo echaran fuera, pero no pudieron.|
|9.28-29|Cuando él entró en casa, sus discípulos le preguntaron aparte: - ¿Por qué nosotros no pudimos echarlo fuera? Y les dijo: - Este género con nada puede salir, sino con oración y ayuno.|
|9.32|Pero ellos no entendían esta palabra, y tenían miedo de preguntarle.|
|9.33-34|Llegó a Capernaúm y, cuando estuvo en casa, les preguntó: - ¿Qué discutíais entre vosotros por el camino? Pero ellos callaron, porque por el camino habían discutido entre sí sobre quién había de ser el mayor.|
|9.38-40|Juan le respondió diciendo: - Maestro, hemos visto a uno que en tu nombre echaba fuera demonios, pero él no nos sigue, y se lo prohibimos porque no nos seguía. Pero Jesús dijo: - No se lo prohibáis, porque ninguno hay que haga milagro en mi nombre, que luego pueda hablar mal de mí, 40 pues el que no es contra nosotros, por nosotros es.|
|10.13-14|Le presentaban niños para que los tocara, pero los discípulos reprendían a los que los presentaban. Viéndolo Jesús, se indignó y les dijo: - Dejad a los niños venir a mí, y no se lo impidáis, porque de los tales es el reino de Dios.|
|10.26-27|Ellos se asombraban aun más, diciendo entre sí: - ¿Quién, pues, podrá ser salvo? Entonces Jesús, mirándolos, dijo: - Para los hombres es imposible, pero no para Dios, porque todas las cosas son posibles para Dios.|
|10.32|Jesús iba delante, y ellos, asombrados, lo seguían con miedo.|
|10.35-40|Entonces Jacobo y Juan, hijos de Zebedeo, se le acercaron y le dijeron: - Maestro, queremos que nos concedas lo que vamos a pedirte. Él les preguntó: - ¿Qué queréis que os haga? Ellos le contestaron: - Concédenos que en tu gloria nos sentemos el uno a tu derecha y el otro a tu izquierda. Entonces Jesús les dijo: - No sabéis lo que pedís. ¿Podéis beber del vaso que yo bebo, o ser bautizados con el bautismo con que yo soy bautizado? Ellos respondieron: - Podemos. Jesús les dijo: - A la verdad, del vaso que yo bebo beberéis, y con el bautismo con que yo soy bautizado seréis bautizados; pero el sentaros a mi derecha y a mi izquierda no es mío darlo, sino a aquellos para quienes está preparado.|
|13.1-2|Al salir Jesús del templo, le dijo uno de sus discípulos: - Maestro, ¡mira qué piedras y qué edificios! Jesús, respondiendo, le dijo: - ¿Ves estos grandes edificios? No quedará piedra sobre piedra que no sea derribada.|
|14.3-6|Pero estando él en Betania, sentado a la mesa en casa de Simón el leproso, vino una mujer con un vaso de alabastro de perfume de nardo puro de mucho valor; y quebrando el vaso de alabastro, se lo derramó sobre su cabeza. Entonces algunos se enojaron dentro de sí, y dijeron: - ¿Para qué se ha hecho este desperdicio de perfume?, pues podía haberse vendido por más de trescientos denarios y haberse dado a los pobres. Y murmuraban contra ella. Pero Jesús dijo: - Dejadla, ¿por qué la molestáis? Buena obra me ha hecho.|
|14.10-11|Entonces Judas Iscariote, uno de los doce, fue a los principales sacerdotes para entregárselo. Ellos, al oírlo, se alegraron y prometieron darle dinero. Y Judas buscaba oportunidad para entregarlo.|
|14.27-31, 14.66-72|Sus discípulos lo abandonan y Pedro le niega tres veces|
|14.32-42|Los discípulos duermen en Getsemaní|
,,Texto bíblico: Reina Valera Revisada (1995) Bible Text (Miami: Sociedades Biblicas Unidas, 1998),,
En 1 Tesalonicenses, Pablo describe a los Gentiles paganos en términos negativos:
*Vive en pasiones desordenadas y no conocen a Dios (4.5)
*Se entristecen y no tienen esperanza (4.13)
*Pertenecen a la noche y a la oscuridad, y viven como si estuvieran dormidos o borrachos (5.6-7)
Pablo critica severamente a los Judíos de su día en 1 Tesalonicenses 2.14-16:
*Causaron el sufrimiento de las iglesias
*Mataron a los profetas
*Mataron a Jesús
*Expulsaron a los apóstoles (de Tesalónica, Hechos 17.1-9)
*Desagradaban a Dios
*Se oponían a todas las personas tratando de prevenir que los apóstoles hablaran con los Gentiles
*Sus pecados se han amontonado
*La ira de Dios viene sobre ellos
Debido a la desafortunada prevalencia de antisemitismo en la historia de la iglesia, es importante hoy en día luchar contra esta forma repugnante del racismo. Y debemos ser sensibles al hecho de que los Judíos leen pasajes como este como expresiones del antisemitismo.
Pero a pesar del lenguaje pesado de este texto, debemos tomar en cuenta ciertos datos que nos ayudan a ponerlo en su contexto:
*No es mentira que los Judíos del primer siglo hicieron estas cosas. En los últimos siglos los Judíos han sido víctimas de religiones más grandes y poderosos como el Cristianismo y el Islam, y del movimiento Nazi. Pero en el primer siglo las cosas estaban al revés: el Judaísmo era una religión grande que perseguía al Cristianismo que era una religión nueva y pequeña.
*Pablo fue un Judío. No estaba hablando de toda persona de descendencia Judía con estas palabras, sino los adherentes del Judaísmo que usaban la violencia para oponerse al Cristianismo. No estaba hablando de cuestiones de raza sino de religión, y específicamente a las personas que usaban violencia contra otros.
*Pablo era un Judío que antes de su conversión las mismas cosas que critica aquí: se oponía al evangelio y ayudó a arrestar y matar a los Cristianos. Parte del fervor de Pablo era porque estaba reaccionando a su propio pasado.
*Pablo no se véia a si mismo como fuera del Judaísmo. Según él, el Cristianismo es el cumplimiento del Judaísmo, y Jesús es su Mesías. Entonces se puede decir que Pablo no veía el contraste entre "el Cristianimso, la religión de nosotros" y "el Judaísmo, la religión de ellos, los Judíos". Según Pablo, el contraste era "el Cristianismo, la verdadera continuación y cumplimiento de la tradición Judía" y "el Judaísmo falso, la religión de los que por su rechazo y oposición han salido de esa tradición, que han salido del Judaísmo verdadero". Entonces los comentarios de Pablo aquí no son críticas de la tradición Judía sino de personas que Pablo percibía que habían rechazado esa tradición.
*Pablo seguramente se veía como parte de un gran linaje de profetas desde el Antiguo Testamento que criticaban y protestaban los pecados de los Judíos desde adentro del Judaísmo. Si dijéramos que Pablo fue antisemítico, tendríamos que decir que Isaías, Jeremías, Oseas, etc, eran antisemíticos también.
*[[Job]] es un libro antiguo en el cual Job disputa con sus amigos acerca de las implicaciones teológicas de los agudos sufrimientos de Job.
*[[Salmos]] es una colección de 150 cantos litúrgicos de Israel.
*[[Proverbios]] es una colección de discursos y dichos sabios escritos mayormente por Salomón.
*[[Eclesiastés]] es un libro profundo que critica la inutilidad (vanidad) de las actividades y búsquedas de la humanidad.
*[[Cantares]] es una serie de poemas acerca del amor romántico.
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!¿Con qué grupos marginados se asoció Jesús, según los Evangelios?
*Jesús se asoció con ''los pobres'' y les ofreció buenas nuevas especialmente para ellos (véase “El dinero”)
*Jesús sanaba y tocaba a ''los leprosos'' (p. ej., Mc 1.40-42), que eran inmundos.
*Jesús se asociaba con ''las mujeres'' (véase “Las mujeres en su vida”)
*Jesús invitaba a ''los niños'' (Mt. 19.13-14) y los usaba como modelos para el reino (Mt. 18.3, v. t. Mt. 11.25)
*Jesús se asociaba con ''los pecadores''. Jesús ganó el sobrenombre “amigo de pecadores” (Mt. 11.19).
*Jesús se asociaba con ''cobradores de impuestos'' (p. ej., Mc 2.14-17, Mt. 5.46, Mt. 11.19) y dijo que estaban entrando al reino (Mt. 21.31-32)
*Jesús se asociaba con ''las prostitutas'' (Lc 7.37. 7.39) y dijo que estaban entrando al reino (Mt. 21.31-32)
*Jesús se asociaba con ''los Samaritanos'' (véase abajo)
*Jesús se asociaba con ''los Gentiles'' (véase La relación entre Judíos y Gentiles)
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!¿Por qué se asoció Jesús con las personas marginadas?
*Jesús dijo que venía para salvar a los perdidos (Lc 19.10)
*Dijo que no llamaba a los justos que no necesitaban a un doctor (o por lo menos no reconocían su necesidad de un doctor) sino a los pecadores al arrepentimiento (Lc. 5.31-32)
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!¿Quiénes eran los Samaritanos? y ¿Por qué los Judíos lo odiaban?
*Los Samaritanos tienen sus raíces en los coloniales que el Rey de Asiria trajo para poblar la tierra de Palestina cuando conquistó las diez tribus del norte en 722 a.c. La estrategia de Asiria era de conquistar naciones y trasladar su población a otra tierra para quitar su sentido de identidad.
*Eran una “mestizos” – una mezcla de sangre judía y gentil. Así que eran inmundos como los Gentiles.
*Los Samaritanos construyeron un templo en Gerizim en 322 a.c. que en el tiempo de Jesús era rival al templo en Jerusalén
*Su territorio imedía el paso de los peregrinos y otros viajeros judíos entre Galilea y Judea.
*En una Pascua entre los años 9 y 6 a.c., los Samaritanos colocaron huesos humanos en el templo de Jerusalén.
*Por este último motivo muchos Judíos oraban que los Samaritanos no participaran en la vida eterna.
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!¿En qué maneras mostró Jesús su aceptación de los Samaritanos?
*Hizo que un Samaritano fuera el héroe de una de sus parábolas (Lc 10)
*De los diez leprosos sanados juntos, solo el Samaritano regresó para agradecer a Jesús (Lc 17.12-19)
*Habló con la mujer Samaritana en Juan 4 y tuvo un breve ministerio entre los Samaritanos en esa ocasión
*Amonestó a sus discípulos cuando le preguntaron si deben mandar que descendiera fuego del cielo sobre algunos Samaritanos inhospitalarios (Lc 9.54-55)
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!¿Por qué los cobradores de impuestos eran marginados?
Se consideraban traidores a su propia gente porque eran Judíos pero cobraba impuestos de los Judíos por sus opresores, los Romanos.
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!¿Qué quiso decir Jesús cuando dijo que para entrar al reino tenemos que hacernos como niños? (Mt. 18.2-3)
*Ha habido muchas teorías especulativas: ¿De qué característica de los niños hablaba Jesús? ¿Su relativa inocencia? ¿La forma en que dependen de los demás? ¿Algún otra calidad de ser niño?
*Pero el contexto lo hace claro, en v. 4: Jesús se refiere a la condición humilde de los niños – no tenían derechos o poder en el mundo antiguo. Para entrar al reino, dice Jesús, es necesario humillarse y no preocuparse por la condición social de uno.
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!¿Cuál fue la actitud de los contemporáneos de Jesús hacia los pecadores?
*Los contemporáneos religiosos de Jesús menospreciaban a los pecadores y se consideraban mejores que ellos. Se escandalizaron porque Jesús comió y bebió con ellos y dijo que los pecadores entrarían al reino en lugar de ellos (Mt 21.31-32). Vemos estas actitudes a través de los Evangelios:
**La forma en que los líderes religiosos criticaban a Jesús por comer con los pecadores. Jesús dijo que venía para rescatar a los pecadores (Mc. 2.13-17, Lc 19.7)
**Simón el Fariseo se ofende porque una mujer pecadora llora sobre los pies de Jesús. Jesús usa la oportunidad para enseñarle acerca de la gracia y la gratitud (Lc 7.39-47)
**En la parábola del hijo pródigo el hermano mayor resiente la recepción gozoso de su hermano menor (Lc 15.25-30)
**En la parábola del Fariseo y el cobrador de impuestos, el Fariseo da gracias que no es un hombre injusto como el pecador
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Pablo usa varios ''métodos persuasivos ''para convencer a Filemón de su deber de recibir a Onésimo como un hermano en Cristo:
*"Haz lo que te pido...porque soy un prisionero encarcelado y debes tener compasión conmigo." (1, 9, 10, 13, 23)
*"Haz lo que te pido...porque tú eres un "amado" "colaborador." (vv. 1b-2)
*"Haz lo que te pido...porque esta carta es para tu familia y tu iglesia también. Ellos conocerán mi petición, y te amonestarán si no la concedes." (v. 2)
*"Haz lo que te pido…porque tienes una reputación de amor y compañerismo, “refrescando” [la traducción Reina Valera usa el verbo 'confortar'] a otros (vv. 4-7). Ahora muestra tu amor para mí (v. 9), sé un buen compañero (v. 17), y “refresca” [RV conforta] mi corazón también (20).”
*"Haz lo que te pido...porque tengo la autoridad de un apóstol. Lo que te pido es "necesario." (v. 8)
*"Haz lo que te pido...porque repito mi formula de petición dos veces." (vv. 9, 10)
*"Haz lo que te pido...porque soy un anciano." (v. 9. No es claro si Pablo está refiriéndose a su edad o su autoridad eclesiástica)
*"Haz lo que te pido...porque tu siervo Onésimo, cuyo nombre significa 'útil,' verdaderamente ha llegado a ser útil para mí y para tí. (vv. 11, 20a)
*"Haz lo que te pido...porque parece que este asunto era parte del plan divino." (v. 15. Pablo invoca lo que comentaristas llaman el 'vocativo pasivo', que implica la intervención de Dios)
*"Haz lo que te pido...porque somos amigos, y debes ser fiel a nuestra amistad." (v. 17. Nótese que Pablo retrasa su petición propia hasta ahora)
*"Haz lo que te pido...porque estoy ofreciendo reimbolsarte por tus gastos." (v. 19a)
*"Haz lo que te pido...porque me debes un favor." (v. 19b)
*"Haz lo que te pido...porque estoy expresando mi confianza en tí, así que te sentirás mal por haberme decepcionado si no lo haces." (v. 21)
*"Haz lo que te pido...porque espero visitarte pronto, y ¿cómo te sentirás si te visito y no has hecho este favor?" (v. 22)
*"Haz lo que te pido...porque estos hermanos conmigo también saben mi petición." (vv. 23-24)
Fuente: Adaptado de notas personales de un curso de Jeffrey A. D. Weima, Calvin Theological Seminary, Grand Rapids, MI.
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!¿Cuántos relatos tenemos en los Evangelios acerca de los milagros de Jesús?
*18 curaciones específicas (todos los sentidos menos el olfato, y casi toda parte del cuerpo)
**Fiebre (Mc. 1.29-31 y paralelos)
**Fiebre (Jn. 4.46-54)
**Leproso (Mc. 1.40-45)
**Leprosos (Lc. 17.11-19)
**Paralítico (Mc. 2.1-12 y paralelos)
**Paralítico (Mt. 8.5-13, Lc. 7.1-10)
**Paralítico (Lc. 13.11-13)
**Paralíticio (Jn. 5.1-9)
**Mano seca (Mc. 3.1-6 y paralelos)
**Ciegos (Mt. 9.27-31)
**Ciego (Mc. 8.22-26, Jn. 9)
**Ciego (Mc. 10.46-52)
**Sordomudo (Mc. 7.32-37)
**Mudo, endemoniado (Mt. 9.32-34)
**Oreja restaurada (Lc .22.50-51)
**Ciego, mudo y endemoniado (Mt. 12.22-23, Lc. 11.14)
**Deformado (Lc. 14.1-4)
**Flujo de sangre (Mc. 5.25-29 y paralelos)
*3 resucitaciones específicas
**El hijo de la viuda (Lc. 7.11-17)
**La hija de Jairo (Mc 5.22-43 y paralelos)
**Lázaro (Jn. 11.1-44)
*5 exorcismos específicos
**Hombre en la sinagoga (Mc. 1.21-28 y paralelos)
**Mc. 5.1-21 y paralelos
**Mc. 9.14-27 y paralelos
**Mc. 7.24-30, Mt. 15.21-28
**Véase #16 arriba, curacionees
*8 milagros controlando la naturaleza
##Calmar el agua (Mc. 4.37-41 y paralelos)
##Caminar sobre el agua (Mc. 6.45-52 y paralelos)
##Alimentar a 5,000+ hombres (Mc. 6.34-44 y paralelos)
##Alimentar a 4,000+ hombres (Mc. 8.1-9 y paralelos)
##La pesca milagrosa (Lc. 5.1-11, Jn. 21.1-14)
##Maldecir la higuera (Mc. 11.12-14, 20-25; Mt. 21.18-22)
##Convertir agua en vino (Jn. 2.1-11)
##La moneda en el pez (Mt. 17.24-27)
*Varios milagros que le suceden a Cristo – su concepción virginal, el Espíritu y la voz divina en su bautismo; su transfiguración, su resurrección y su ascensión
*Podemos añadir apariciones de ángeles en los Evangelios y las apariciones de Jesús después de su resurrección
*Jesús da poder a sus discípulos para que hagan milagros y exorcismos también
*Además, hay 15 resúmenes en los Evangelios acerca de su actividad milagrosa
-----
!¿Qué énfasis distinto da cada Evangelio Sinóptico en cuanto a los milagros?
*''Marcos''
**Marcos enfatiza más que otros que a veces Jesús quería que sus milagros fueran secretos (Mc 1:44; 5:43; 7:36; 8:26)
*''Mateo''
**Mateo enfatiza las frases “como creíste, te sea hecho” (Mt 8:13; 9:29; 15:28), y “fue sanado en aquella hora” (Mt 8:13; 9:22; 15:28; 17:18)
**Mateo menciona que Jesús sanaba a “todos” los que vinieron a él (Mt 4:23–24; 8:16; 12:15; 14:35; 15:37)
*''Lucas''
**Lucas menciona 3x que Jesús oró antes de sanar (Lc 5:16–17; 6:12–19; 9:29)
**Lucas menciona que las personas glorificaron a Dios después de ver milagros (Lc 5:25; 7:16; 9:43; 13:13; 17:15, 18; 18:43; 19:37)
**Aunque todos los Sinópticos hablan de los milagros como obras poderosas, Lucas habla del poder de Jesús (Lc Lk 4:36; 5:17; 6:19; 8:46, 9.1)
-----
!¿Cuál es la diferencia entre los Sinópticos y Juan en cuanto a los milagros?
*Para los sinópticos los milagros son muestras de poder y de la llegada del reino (Lc. 11.20), pero Juan nunca usa vocabulario de poder para hablar de los milagros
*En Juan los milagros son señales para que creamos (Jn. 20.30-31), donde en los Sinópticos, la gente exige una señal, y Jesús rehusa darsela, menos la señal de Jonás
*Para los Sinópticos, la fe generalmente es un requisito para un milagro (Mc 6.5-6), donde en Juan generalmente las señales tienen el propósito de provocar la fe de uno
*No hay exorcismos en Juan
-----
!¿Cuáles eran los propósitos de los milagros de Jesús?
#''Ayudar a los que estaban sufriendo / evidencia de la compasión de Jesús'' (Mc. 1.41, 8.2, Mt. 9.35-36, 14.14, 20.34)
#''Servir como señales del acercamiento del reino de Dios''
**Los exorcismos proclaman la iminente victoria sobre Satanás (Lc. 10.18, 11.20)
**La alimentación de 5,000 y 4,000: ¿anticipación del banquete mesiánico en los últimos tiempos? (los Evangelios no hacen una conexión directa, pero Jesús menciona el banquete varias veces)
**Conversión de agua en vino: ¿cumplimiento de Amos 9.13? (Juan 2 no lo especifica)
**Mc. 2.1-12 conecta el milagro con el perdón de los pecados, un elemento que los judíos esperaban en el reino de Dios
*''Evangelizar''
**Muchas veces sus milagros atraen a las multitudes y provocan su admiración. Sin embargo, algunas veces Jesús expresa frustración que la gente solo se interesa en los milagros, pero no en sus enseñanzas.
*''Conexión con la fe''
**La relación entre la fe y los milagros es complicada.
***A veces la fe es un requisito para recibir un milagro (Mc. 5.34 y paralelos, Mc. 10.52 y paralelos, Mt. 15.28, Lc. 17.19, Mc. 6.1-6)
****Conversaciones acerca de la fe antes del milagro (Mt. 9.27-31, Mc. 2.1-12, 9.14-29)
***Pero a veces el propósito de un milagro es para crear fe en las personas (Jn. 2.11, 6.14, 20.30-31)
***Y los milagros de Jesús no eran muy exitosos en producir fe: la mayoría de los que vieron los milagros rechazaron a Jesús. Hasta pensaban que hacía milagros por Beelzebú.
****Observación personal: hoy en día es común escuchar que una persona creería si viera un milagro. La evidencia bíblica es que las personas indispuestas a creer no serán convencidas aunque vean milagros (Lc. 16.30-31)
**La fe sorprendente de la persona (Mt. 8.5-13)
**Dichos de Jesús acerca del poder de la fe (Mc. 9.23, 11.23, Lc. 17.6)
*''Justificar la violación de la ley de Moisés''
**Jesús toca a un leproso, en contra de lo que dice la ley (Lev. 13-14). Pero lo sana, así que se puede decir que nunca tocó a un leproso, sino a un sano. De igual manera tocó a una mujer con flujo de sangre (contra Lev. 15.19-33) y una niña muerta (contra Num. 19.11-22), sanándolas.
**Jesús hace varios milagros en el sábado para mostrar que es legítimo usar el sábado para ayudar a otros (p. ej. Lc. 14.1-6)
*''Funcionar como parábola''
**La conversión del agua en vino (en tambos de agua para los ritos de purificación): Jesús reemplaza los ritos de purificación del AT
**La alimentación de 5,000+ y 4,000+: Jesús es la nueva Pascua y el Maná del cielo
**Juan 9: Los líderes de los judíos son espiritualmente ciegos
**Las pescas milagrosas: los discípulos pescarán las naciones
**La maldición de la higuera es una parábola de la maldición de la generación que rechazó a Jesús
*El Evangelio de Mateo tiene tres secciones con milagros, seguidas por un ''llamado al discipulado'' (Mt. 8.1-22, 8.23-9.17, 9.18-38)
*''Indicar que Jesús es como otros profetas y cumple el AT:''
**Como Moisés, Jesús alimentó al pueblo de Dios y cruzó el mar milagrosamente
**Varios de los milagros de Jesús son milagros que Elías y Eliseo hicieron
**Mt. 8.17: Jesús cumplió Isaías 53
-----
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|!Palabra o frase griega|!Traducción|!Frecuencia|!Versículos|
|θεός|Dios|16x|1:4, 2:5 (2x), 2:10, 3:5, 3:15, 4:3, 4:4, 4:5, 5:4, 5:5, 5:21, 6:1, 6:11, 6:13, 6:17|
|Χριστὸς Ἰησοῦς|Cristo Jesús|10x|1:1 (2x), 1:14, 1:15, 1:16, 2:5, 3:13, 4:6, 5:21, 6:13|
|τοῦ σωτῆρος ἡμῶν θεοῦ|Dios nuestro Salvador|2x|1:1, 2:3|
|Χριστῷ Ἰησοῦ τῷ κυρίῳ ἡμῶν|Cristo Jesús nuestro Señor|2x|1:2, 1:12|
|θεοῦ ζῶντος|El Dios vivo|2x|3:15, 4:10|
|τοῦ κυρίου ἡμῶν Ἰησοῦ Χριστοῦ|Nuestro Señor Jesucristo|2x|6:3, 6:14|
|θεοῦ πατρὸς|Dios Padre|1x|1:2|
|τοῦ μακαρίου θεοῦ|El Dios bendito|1x|1:11|
|τοῦ κυρίου ἡμῶν|Nuestro Señor|1x|1:14|
|τῷ δὲ βασιλεῖ τῶν αἰώνων, ἀφθάρτῳ, ἀοράτῳ, μόνῳ θεῷ|al Rey de los siglos, inmortal, invisible, al único y sabio Dios|1x|1:17|
|Τὸ πνεῦμα|El Espíritu|1x|4:1|
|σωτὴρ πάντων ἀνθρώπων|El Salvador de todo hombre|1x|4:10|
|Χριστοῦ|Cristo|1x|5:11|
|ὁ μακάριος καὶ μόνος δυνάστης, ὁ βασιλεὺς τῶν βασιλευόντων καὶ κύριος τῶν κυριευόντων|el bienaventurado y solo Soberano, Rey de reyes y Señor de señores|1x|6:15|
|brownaltrows|k
|!''Palabra o frase griega''|!''Traducción''|!''Frecuencia''|!''Versículos''|
|ὁ θεὸς|Dios|14x|1:1, 1:3, 1:6, 1:7, 1:8, 2:9, 2:14, 2:15, 2:19, 2:25, 3:4, 3:16, 3:17, 4:1|
|ὁ κύριος|El Señor|12x|1:16, 1:18, 2:7, 2:19 (2x), 2:22, 2:24, 3:11, 4:8, 4:17, 4:18, 4:22|
|Χριστῷ Ἰησοῦ|Cristo Jesús|10x|1:1(2x), 1:9, 1:13, 2:1, 2:3, 2:10, 3:12, 3:15, 4:1|
|θεοῦ πατρὸς|Dios Padre|1x|1:2|
|Χριστοῦ Ἰησοῦ τοῦ κυρίου ἡμῶν|Cristo Jesús nuestro Señor|1x|1:2|
|τοῦ κυρίου ἡμῶν|Nuestro Señor|1x|1:8|
|τοῦ σωτῆρος ἡμῶν Χριστοῦ Ἰησοῦ|Nuestro Salvador, Cristo Jesús|1x|1:10|
|πνεύματος ἁγίου|El Espíritu Santo|1x|1:14|
|Ἰησοῦν Χριστὸν|Jesucristo|1x|2:8|
|τῷ δεσπότῃ|El Maestro|1x|2:21|
|ὁ δίκαιος κριτής|El Juez justo|1x|4:8|
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|! Palabra o frase griega |! Traducción |! Frecuencia |! Versículos |
|ὁ θεός|Dios| 58x |1.1, 1.2, 1.9, 2.7, 5.9, 6.9, 7.11, 7.15, 7.17, 8.2, 8.4, 9.4, 9.13, 10.7, 11.1, 11.11, 11.16 (2x), 11.19, 12.5, 12.6, 12.17, 13.6, 14.4, 14.7, 14.10, 14.12, 14.19, 15.1, 15.2, 15.3, 15.8, 16.1, 16.9, 16.19, 16.21, 17.17 (2x), 18.5, 18.20, 19.4, 19.5, 19.9, 19.10, 19.17, 20.4, 20.6, 21.2, 21.3 (3x), 21.10, 21.11, 21.23, 22.1, 22.3, 22.9, 22.18, 22.19|
|ἀρνίον|El Cordero| 25x |5.6, 5.8, 5.13, 6.1, 6.16, 7.9, 7.10, 7.14, 12.11, 14.1, 14.4 (2x), 14.10, 15.3, 17.14 (2x), 19.7, 19.9, 21.9, 21.14, 21.22, 21.23, 21.27, 22.1, 22.3 |
|τὸ πνεῦμα |El Espíritu| 13x |1.10, 2.7, 2.11, 2.17, 2.29, 3.6, 3.13, 3.22, 4.2, 14.13, 17.3, 21.10, 22.17|
| Ἰησοῦ|Jesús| 9x |1.9 (2x), 12.17, 14.12, 17.6, 19.10 (2x), 20.4, 22.16|
|τοῦ καθημένου ἐπὶ τοῦ θρόνου |El que estaba sentado en el trono| 9x |4.9, 4.10, 5.1, 5.7, 5.13, 6.16, 7.15, 20.11, 21.5|
|τῷ θεῷ ἡμῶν |Nuestro Dios| 6x |5.10, 7.3, 7.12, 12.10 (2x), 19.1|
|τοῦ θεοῦ μου |Mi Dios| 5x |3.2, 3.12 (4x)|
|τὰ ἑπτὰ πνεύματα τοῦ θεοῦ|los siete espíritus de Dios| 4x |1.4, 3.1, 4.5, 5.6|
|τῇ κυριακῇ |Señor| 3x |1.10, 14.13, 15.4|
|τῷ ζῶντι εἰς τοὺς αἰῶνας τῶν αἰώνων|El que vive por los siglos de los siglos| 3x |4.9, 4.10, 10.6 |
|κύριε ὁ θεὸς ὁ παντοκράτωρ |Señor Dios Todopoderoso| 3x |15.3, 16.7, 21.22|
|Ἰησοῦ Χριστοῦ|Jesucristo| 2x |1.1, 1.2|
|ὅμοιον υἱὸν ἀνθρώπου|uno semejante al Hijo del hombre| 2x |1.13, 14.14|
|ὁ πρῶτος καὶ ὁ ἔσχατος, καὶ ὁ ζῶν|el primero y el último, el que vive| 2x |1.17-18, 2.8|
|τῷ θεῷ τοῦ οὐρανοῦ|El Dios del cielo| 2x |11.13, 16.11 |
|τοῦ Χριστοῦ αὐτοῦ|Su Cristo| 2x |11.15, 12.10|
|τοῦ θεοῦ τοῦ παντοκράτορος|Dios Todopoderoso| 1x |16.14, 19.15 |
|κύριος ὁ θεὸς |Señor Dios| 2x |18.8, 22.5|
|τοῦ καθημένου ἐπὶ τοῦ ἵππου|el que montaba el caballo| 2x |19.19, 19.21|
|τοῦ Χριστοῦ |Cristo| 2x |20.4, 20.6|
|κύριε Ἰησοῦ|El Señor Jesús| 2x |22.20, 22.21|
|ὁ ὢν καὶ ὁ ἦν καὶ ὁ ἐρχόμενος|el que es y que era y que ha de venir| 1x |1.4 |
|Ἰησοῦ Χριστοῦ, ὁ μάρτυς ὁ πιστός, ὁ πρωτότοκος τῶν νεκρῶν καὶ ὁ ἄρχων τῶν βασιλέων τῆς γῆς|Jesucristo, el testigo fiel, el primogénito de los muertos y el soberano de los reyes de la tierra| 1x |1.5 |
|τῷ θεῷ καὶ πατρὶ αὐτοῦ |Dios, su Padre| 1x |1.6 |
|τὸ Ἄλφα καὶ τὸ Ὦ|el Alfa y la Omega| 1x |1.8 |
|ὁ θεός, ὁ ὢν καὶ ὁ ἦν καὶ ὁ ἐρχόμενος, ὁ παντοκράτωρ|Dios, el que es y que era y que ha de venir, el Todopoderoso | 1x |1.8 |
|ὁ κρατῶν τοὺς ἑπτὰ ἀστέρας ἐν τῇ δεξιᾷ αὐτοῦ, ὁ περιπατῶν ἐν μέσῳ τῶν ἑπτὰ λυχνιῶν τῶν |El que tiene las siete estrellas en su diestra, el que camina en medio de los siete candelabros de oro| 1x |2.1 |
|ὁ ἔχων τὴν ῥομφαίαν τὴν δίστομον τὴν ὀξεῖαν|El que tiene la espada aguda de dos filos| 1x |2.12 |
|ὁ υἱὸς τοῦ θεοῦ|El Hijo de Dios| 1x |2.18 |
|ὁ ἔχων τὰ ἑπτὰ πνεύματα τοῦ θεοῦ καὶ τοὺς ἑπτὰ ἀστέρας· |El que tiene los siete espíritus de Dios y las siete estrellas| 1x |3.1 |
|τοῦ πατρός μου |Mi Padre| 1x |3.5 |
|ὁ ἅγιος, ὁ ἀληθινός, ὁ ἔχων τὴν κλεῖν Δαυίδ, ὁ ἀνοίγων καὶ οὐδεὶς κλείσει, καὶ κλείων καὶ οὐδεὶς ἀνοίγει|el Santo, el Verdadero, el que tiene la llave de David, el que abre y ninguno cierra, y cierra y ninguno abre| 1x |3.7 |
|ὁ Ἀμήν, ὁ μάρτυς ὁ πιστὸς καὶ ἀληθινός, ἡ ἀρχὴ τῆς κτίσεως τοῦ θεοῦ|El Amén, el testigo fiel y verdadero, el Principio de la creación de Dios| 1x |3.14 |
|κύριος ὁ θεὸς ὁ παντοκράτωρ, ὁ ἦν καὶ ὁ ὢν καὶ ὁ ἐρχόμενος|Señor Dios todopoderoso, el que era, que es, y el que ha de venir| 1x |4.8 |
|ὁ κύριος καὶ ὁ θεὸς ἡμῶν|Señor y Dios nuestro| 1x |4.11 |
|ὁ λέων ὁ ἐκ τῆς φυλῆς Ἰούδα, ἡ ῥίζα Δαυίδ|el León de la tribu de Judá, la raíz de David| 1x |5.5 |
|τὸ ἀρνίον τὸ ἐσφαγμένον|El Cordero que fue inmolado| 1x |5.12 |
|ὁ δεσπότης ὁ ἅγιος καὶ ἀληθινός|Señor, santo y verdadero| 1x |6.10 |
|θεοῦ ζῶντος|Dios vivo| 1x |7.2 |
|τῷ θεῷ ἡμῶν τῷ καθημένῳ ἐπὶ τῷ θρόνῳ|Nuestro Dios que está sentado en el trono| 1x |7.10 |
|τὸ ἀρνίον τὸ ἀνὰ μέσον τοῦ θρόνου |el Cordero que está en medio del trono| 1x |7.17 |
|τοῦ κυρίου τῆς γῆς ἑστῶτες|el Señor de la tierra| 1x |11.4 |
|ὁ κύριος αὐτῶν |El Señor mismo| 1x |11.8 |
|τοῦ κυρίου ἡμῶν |Nuestro Señor| 1x |11.15|
|κύριε ὁ θεὸς ὁ παντοκράτωρ, ὁ ὢν καὶ ὁ ἦν, ὅτι εἴληφας|Señor Dios todopoderoso, el que eres y que eras y que has de venir| 1x |11.17 |
|ἔτεκεν υἱόν, ἄρσεν, ὃς μέλλει ποιμαίνειν πάντα τὰ ἔθνη ἐν ῥάβδῳ σιδηρᾷ|un hijo varón, que va a regir a todas las naciones con vara de hierro| 1x |12.5 |
|ἔτεκεν τὸν ἄρσενα|El hijo varón| 1x |12.13 |
|τοῦ ἀρνίου τοῦ ἐσφαγμένου ἀπὸ καταβολῆς κόσμου|el Cordero que fue inmolado desde la fundación del mundo| 1x |13.8 |
|τοῦ πατρὸς αὐτοῦ |Su Padre| 1x |14.1 |
|τῷ ποιήσαντι τὸν οὐρανὸν καὶ τὴν γῆν καὶ θάλασσαν καὶ πηγὰς ὑδάτων|aquel que hizo el cielo y la tierra, el mar y las fuentes de las aguas| 1x |14.7 |
|ὁ βασιλεὺς τῶν ἐθνῶν|Rey de las naciones| 1x |15.3 |
|τοῦ θεοῦ τοῦ ζῶντος εἰς τοὺς αἰῶνας τῶν αἰώνων|Dios, quien vive por los siglos de los siglos| 1x |15.7 |
|ὁ ὢν καὶ ὁ ἦν, ὁ ὅσιος|el que eres y que eras, el Santo| 1x |16.5 |
|κύριος κυρίων ἐστὶν καὶ βασιλεὺς βασιλέων|Señor de señores y Rey de reyes| 1x |17.14 |
|κύριος ὁ θεὸς [ἡμῶν] ὁ παντοκράτωρ|Señor nuestro Dios todopoderoso| 1x |19.6 |
|τὸ πνεῦμα τῆς προφητείας|el Espíritu de la profecía| 1x |19.10 |
|πιστὸς καὶ ἀληθινός|Fiel y Verdadero| 1x |19.11 |
|ὁ λόγος τοῦ θεοῦ|La Palabra de Dios| 1x |19.13 |
|Βασιλεὺς βασιλέων καὶ κύριος κυρίων|Rey de reyes y Señor de señores| 1x |19.16 |
|τὸ Ἄλφα καὶ τὸ Ὦ, ἡ ἀρχὴ καὶ τὸ τέλος|el Alfa y la Omega, el principio y el fin| 1x |21.6 |
|αὐτῷ θεὸς|El Dios de él| 1x |21.7 |
|ὁ κύριος, ὁ θεὸς τῶν πνευμάτων τῶν προφητῶν|El Señor, el Dios de los espíritus de los profetas| 1x |22.6 |
|τὸ Ἄλφα καὶ τὸ Ὦ, ὁ πρῶτος καὶ ὁ ἔσχατος, ἡ ἀρχὴ καὶ τὸ τέλος|el Alfa y la Omega, el principio y el fin, el primero y el último| 1x |22.13 |
|ἡ ῥίζα καὶ τὸ γένος Δαυίδ, ὁ ἀστὴρ ὁ λαμπρὸς ὁ πρωϊνός|la raíz y el linaje de David, la estrella resplandeciente de la mañana| 1x |22.16 |
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| ! Palabra griega | ! Traducción | ! Frecuencia | ! Versículos |
|Χριστόν| Cristo | 3x | 6, 8, 20 |
|Χριστοῦ Ἰησοῦ| Cristo Jesús | 2x | 1, 23 |
|τοῦ κυρίου Ἰησοῦ Χριστοῦ| El Señor Jesucristo | 2x | 3, 25 |
|κυρίῳ| El Señor | 2x | 16, 20 |
|θεοῦ πατρὸς ἡμῶν| Dios nuestro Padre | 1x | 3 |
|θεῷ| Dios | 1x | 4 |
|τὸν κύριον Ἰησοῦν|El Señor Jesús | 1x | 5 |
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|!Palabra|!Traducción|!Frecuencia|!Versículo|
|ὁ θεός|Dios|18x|1.3, 1.8, 1.11, 1.28, 2.6 (2x), 2.9, 2.13, 2.15, 2.27, 3.3, 3.9, 3.14, 3.15, 4.6, 4.7, 4.18, 4.19|
|Χριστου̂|Cristo|17x|1.10, 1.13, 1.15, 1.17, 1.18, 1.20, 1.21, 1.23, 1.27, 1.29, 2.1, 2.16, 2.30, 3.7, 3.8, 3.9, 3.18|
|Χριστῳ̂ Ἰησου̂|Cristo Jesús|12x|1.1 (2x), 1.6, 1.8, 1.26, 2.5, 3.3, 3.12, 3.14, 4.7, 4.19, 4.21|
|Κύριος|El Señor|10x|1.14, 2.11, 2.24, 2.29, 3.1, 4.1, 4.2, 4.4, 4.5, 4.10|
|Ἰησου̂ Χριστου̂|Jesucristo|4x|1.11, 1.19, 2.11, 2.21|
|πνεύματος Ἰησου̂ Χριστου̂ / οἱ πνεύματι θεου̂|El Espíritu / El Espíritu de Jesucristo / El Espíritu de Dios)|3x|1.19, 2.1, 3.3|
|θεου̂ πατρὸς (ἡμω̂ν)|Dios (el / nuestro) padre|2x|1.2, 2.11|
|κυρίου Ἰησου̂ Χριστου̂|El Señor Jesucristo|2x|1.2, 3.20|
|Ἰησου̂|Jesús|1x|2.10|
|κυρίῳ Ἰησου̂|El Señor Jesús|1x|2.19|
|Χριστου̂ Ἰησου̂ του̂ κυρίου μου|Cristo Jesús mi Señor|1x|3.8|
|σωτη̂ρα|Un Salvador|1x|3.20|
|ὁ θεὸς τη̂ς εἰρήνης|El Dios de paz|1x|4.9|
|τῳ̂ θεῳ̂ καὶ πατρὶ ἡμω̂ν|Nuestro Dios y padre|1x|4.20|
Por razones prácticas, no se ha incluido el nombre “Jesús” cuando aparece solo.
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|! Palabra o frase griega |! Traducción |! Frecuencia |! Versículos |
|θεὸς|Dios|103x|1.6, 1.8, 1.19, 1.26, 1.30, 1.37, 1.64, 1.78, 2.13, 2.14, 2.20, 2.28, 2.38, 2.40, 2.52, 3.2, 3.6, 3.8, 3.38, 4.43, 5.1, 5.21, 5.25, 5.26, 6.4, 6.12, 6.20, 7.16 (2x), 7.28, 7.29, 7.30, 8.1, 8.10, 8.11, 8.21, 8.39, 9.2, 9.11, 9.43, 9.60, 9.62, 10.9, 10.11, 11.20 (2x), 11.28, 11.42 (2x), 11.49, 12.8, 12.9, 12.20, 12.21, 12.24, 12.28, 13.13, 13.18, 13.20, 13.28, 13.29, 14.15, 15.10, 16.13, 16.15 (2x), 16.16, 17.15, 17.18, 17.20 (2x), 17.21, 18.2, 18.4, 18.7, 18.11, 18.13, 18.14, 18.16, 18.17, 18.19, 18.24, 18.25, 18.27, 18.29, 18.43 (2x), 19.11, 19.37, 19.44, 20.21, 20.25 (2x), 20.36, 21.5, 21.31, 22.16, 22.18, 22.69, 23.40, 23.47, 23.51, 24.53|
|ὁ κύριος|El (mi) Señor|63x|1.6, 1.9, 1.11, 1.15, 1.17 (2x), 1.25, 1.28, 1.38, 1.43, 1.45, 1.46, 1.58, 1.66, 1.76, 2.9 (2x), 2.15, 2.22, 2.23 (2x), 2.24, 2.26, 2.39, 3.4, 4.19, 5.8, 5.12, 5.17, 6.46 (2x), 7.6, 7.13, 7.19, 9.54, 9.59, 9.61, 10.1, 10.40, 10.41, 11.1, 11.39, 12.6, 12.41, 12.42, 13.15, 13.23, 13.35, 17.5, 17.37, 18.41, 19.8 (2x), 19.31, 19.34, 19.38, 20.37, 20.42 (2x), 20.44, 22.33, 22.38, 22.49, 22.61, 24.34|
|ὁ υἱὸς τοῦ ἀνθρώπου|El Hijo del Hombre|25x|5.24, 6.5, 6.22, 7.34, 9.22, 9.26, 9.44, 9.58, 11.30, 12.8, 12.10, 12.40, 17.22, 17.24, 17.26, 17.30, 18.8, 18.31, 19.10, 21.27, 21.36, 22.22, 22.48, 22.69, 24.7|
|ὁ πατὴρ|El (Mi) Padre|16x|2.49, 6.36, 9.26, 10.21 (2x), 10.22 (3x), 11.2, 12.30, 12.32, 22.29, 22.42, 23.34, 23.46, 24.49|
|πνεύματος ἁγίου|El Espíritu Santo|13x|1.15, 1.35, 1.41, 1.67, 2.25, 2.26, 3.16, 3.22, 4.1, 10.21, 11.13, 12.10, 12.12|
|ἐπιστάτα|Maestro|12x|5.5, 7.40, 9.38, 10.25, 11.45, 12.13, 19.39, 20.21, 20.28, 20.39, 21.7, 22.11|
|ὁ χριστός|El Cristo / Mesías|9x|2.26, 3.15, 4.41, 20.41, 22.67, 23.2, 23.39, 24.26, 24.46|
|υἱὸς θεου̂|El Hijo de Dios|5x|1.35, 4.3, 4.9, 4.41, 22.70|
|ὁ υἱὸς|El (mi) Hijo|5x|3.22, 9.35, 10.22 (3x)|
|ἐπιστάτα|Maestro|5x|8.24 (2x), 8.45, 9.33, 17.13|
|κύριον τὸν θεὸν αὐτῶν|El Señor (tu, vuestro) Dios|4x|1.16, 4.8, 4.12, 10.27|
|πνεύματος|El Espíritu|4x|1.80 (?), 2.27, 4.1, 4.14|
|ὑψίστου|El Altísimo|3x|1.35, 1.76, 6.35|
|ὁ βασιλεὺς τω̂ν Ἰουδαίων|El rey de los judíos|3x|23.3, 23.37, 23.38|
|υἱὲ Δαυίδ|Hijo de David|3x|18.38, 18.39, 20.41|
|υἱὲ του̂ θεου̂ του̂ ὑψίστου|Jesús, Hijo del (Dios) Altísimo|2x|1.32, 8.28|
|ὁ χριστὸς του̂ θεου̂|El Cristo de Dios|2x|9.20, 23.35|
|Ἰησου̂ του̂ Ναζαρηνου̂|Jesús nazareno|2x|18.37, 24.19|
|κύριος ὁ θεὸς|El Señor Dios|1x|1.32|
|ἅγιον|El Santo|1x|1.35|
|τῳ̂ θεῳ̂ τῳ̂ σωτη̂ρι μου|Dios mi Salvador|1x|1.47|
|ὁ δυνατός|El Poderoso|1x|1.49|
|κύριος ὁ θεὸς του̂ Ἰσραήλ|el Señor Dios de Israel|1x|1.68|
|σωτὴρ|Un Salvador|1x|2.11|
|χριστὸς κύριος|Cristo el Señor|1x|2.11|
|δέσποτα|Señor|1x|2.29|
|πνευ̂μα κυρίου|El Espíritu del Señor|1x|4.18|
|ὁ ἅγιος του̂ θεου̂|El Santo de Dios|1x|4.34|
|κύριος ̂ σαββάτου|Señor del sábado|1x|6.5|
|του̂ κυρίου του̂ θερισμου̂|El Señor de la mies|1x|10.2|
|κύριε του̂ οὐρανου̂ καὶ τη̂ς γη̂ς|Señor del cielo y de la tierra|1x|10.21|
|ὁ πατὴρ [ὁ] ἐξ οὐρανου̂|Vuestro Padre celestial|1x|11.13|
|πλει̂ον Σολομω̂νος|alguien que es más que Salomón|1x|11.31|
|πλει̂ον Ἰωνα̂|alguien que es más que Jonás|1x|11.32|
|διδάσκαλε ἀγαθέ|Maestro bueno|1x|18.18|
|τὸν θεὸν Ἀβραὰμ καὶ θεὸν Ἰσαὰκ καὶ θεὸν Ἰακώβ|Dios de Abraham, Dios de Isaac y Dios de Jacob|1x|20.37|
|θεὸς ζω̂σιν|Dios de vivos|1x|20.38|
|ὁ ἐκλεκτός|el escogido|1x|23.35|
|κυρίου Ἰησου̂.|El Señor Jesús|1x|24.3|
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''Autor y destinatario''
*Pablo, el autor
*Timoteo el destinatario
''Los que están con Pablo''
*Lucas
*Eubulo
*Pudente
*Lino
*Claudio
*Todos los hermanos
''Los que abandonaron a Pablo''
*Todos los que están en Asia
*Figelo y Hermógenes
*Demas
''Los que no están presentes con Pablo por otras razones''
*Crescente
*Tito
*Tíquico
*Erasto
*Trófimo
*Es probable que Onesiforo falleció. Pablo habla de su familia, y solo habla de Onesiforo en el tiempo pasado.
''Los que están con Timoteo''
*Prisca y Aquila
*La casa de Onesiforo
*Marcos no está ni con Pablo ni con Timoteo, pero Timoteo debe traerlo a Pablo
''Los adversarios''
*Himeneo y Fileto
*"Algunos" en 2.18
*Alejandro el herrero
*Mujeres cargadas de pecados y los que se meten en sus casas para manipularlas
''Personajes del AT y del pasado''
*David
*Moisés
*Janes y Jambres
*Los antepasados de Pablo
*Loida, la abuela de Timoteo
*Eunice, la madre de Timoteo
''Seres sobrenaturales''
*Dios Padre
*Cristo Jesús
*El Espíritu Santo
*El diablo
''Otros''
*Los elegidos
*Muchos testigos
*Hombres calificados para enseñar a otros
*Los Gentiles
*Personas en los postreros tiempos
<img src="http://www.giffmex.org/recursosgiffmexfiles/cast3jn.jpg">
<img src="http://www.giffmex.org/recursosgiffmexfiles/castflm.jpg">
Uno de los temas principales de la carta de Pablo a los Efesios es la oposición de ''los poderes malos'', y la exaltación de Jesucristo sobre ellos.
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|1.21|Cristo está sentado sobre todo poder espiriutual|
|2.2|Ustedes antes seguían al príncipe del aire, etc|
|3.10|La sabiduría de Dios es manifiesto a los poderes espirituales por medio de la iglesia|
|4.27|No des lugar al diablo|
|5.16|Los días son malos|
|6.10-20|Armadura para resistir las fuerzas malignas|
,,Fuente: estudio personal del autor.,,
*[[Isaías]] fue un profeta que vio la destrución de Israel por los Asirios y la supervivencia de Judá. Los primeros 39 capítulos son mensajes para los contemporáneos de Isaías. Capítulos 40-66, en cambio, son mensajes para futuras generaciones. Isaías pudo ver que esas generaciones futuras irían en exilio a Babilonia, pero en un acto divino de nueva creación, ellos serían restaurados después a su tierra.
*[[Jeremías]] fue un hombre que denunció a su pueblo por sus pecados y profetizó la destrucción y la deportación de su nación. Jeremías fue maltratado porque su mensaje no fue popular.
*[[Lamentaciones]] es una serie de cinco poemas escritas para expresar el luto de un Judío que fue testigo de la destrucción de la ciudad de Jerusalén por los Babilonios.
*[[Ezequiel]] fue un profeta que fue llevado en la deportación de los Judíos a Babilonia. Su libro contiene sus profecías, narrativas y visiones que hablan de una renovación de Israel.
*[[Daniel]] fue un Judío que llegó a ser consejero de varios reyes paganos durante el tiempo del exilio. Los primeros seis capítulos de su libro relatan eventos de su vida. Los otros seis capítulos contienen visiones que Daniel recibió del Señor.
*[[Oseas]] es un hombre que fue llamado a casarse con una mujer infiel. Sus actos servían como una parábola en vivo de la infidelidad de Israel y Judá hacia Dios.
*[[Joel]] es una visión de un ejército de langostas que invaden a Israel. No es claro si Joel usa la figura de langostas para hablar de una invasión de soldados, o, más probable, que Joel usa la figura de un ejército para hablar de una invasión de langostas.
*[[Amós]] fue un profeta que denunció a sus contemporáneos, mayormente por pecados sociales.
*[[Abdías]] es una profecía contra la nación de Edom.
*[[Jonás]] narra la historia de un profeta que no quiso proclamar un mensaje de juicio a la capital de Asiria, porque supo que Dios tendría misericordia de ellos.
*[[Miqueas]] es una serie de mensajes tanto de juicio como de consolación para Israel.
*[[Nahúm]] es una profecía contra Ninivé.
*[[Habacuc]] es un diálogo entre el profeta y Dios. Dios responde a las quejas de Habacuc, que reclama la prosperidad y violencia de los malos.
*[[Sofonías]] profetiza el juicio de Dios contra varias naciones, pero termina anticipando el cuidado cariñosa que Dios mostrará a Jerusalén.
*[[Hageo]] es un libro breve acerca de la reconstrucción del templo de Jerusalén después de que los Judíos regresaron del cautiverio.
*[[Zacarías]] contiene una serie de visiones que afirman a Josué el sacerdote después del regreso del exilio, y el gobernador Sorobabel.
*[[Malaquías]] es una serie de mensajes sarcásticos criticando a los Judíos del cuarto siglo a.c. por varios pecados.
//Fuentes: "Prophets, Prophetesses", en Leland Ryken, Jim Wilhoit, Tremper Longman et al., Dictionary of Biblical Imagery, electronic ed. (Downers Grove, IL: ~InterVarsity Press, 2000), 671.//
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!!Profetisas
Aunque la mayoría de los profetas mencionados en el Antiguo Testamento eran varones, el AT nunca cuestiona la legitimidad de la existencia de profetisas.
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!!Llamados proféticos en la Biblia
Ejemplos de narrativas de llamados proféticos incluyen: Amós 7.14-15, Isaías 6.1-13, Jeremías 1, Ezequiel 1. En el Nuevo Testamento, el llamado de Pablo (Hechos 9, 22 y 26) es similar , y se presenta con elementos similares al llamado de Jeremías (Gálatas 1.15-16). ,,"Prophets, Prophetesses", en Leland Ryken, Jim Wilhoit, Tremper Longman et al., Dictionary of Biblical Imagery, electronic ed. (Downers Grove, IL: ~InterVarsity Press, 2000), 671.,,
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!!La esencia de ser profeta
*A veces los profetas predicen el futuro, pero no siempre, y la profecía no consiste en predecir el futuro.
*A veces los profetas protestan sobre los problemas sociales, pero no siempre, y ser profeta no consiste en ser un activista social.
*A veces los profetas reciben sueños y visiones extáticas que los transportan fuera de si mismos, pero no siempre, y ser profeta no consiste en tener estas experiencias sobrenaturales.
*La esencia de ser profeta es recibir y transmitir mensajes de Dios a la humanidad. Es ser el mensajero del gran Rey, proclamando sus mensajes a sus súbditos.
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!!El formato de los llamados proféticos
Las narrativas del llamados proféticos en el Antiguo Testamento tienen un formato típico, casi siempre con los mismos elementos:
*Dios enfrenta al profeta (Ex 3.1-3)
*Palabras introductorias (Ex 3.4-9)
*Dios comisiona al profeta (Ex 3.10)
*El profeta levanta objeciones (Ex 3.11)
*Dios responde con palabras de promesa (Ex 3.12)
*Dios da una señal al profeta (Ex 3.12)
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!!Acciones simbólicas
A veces Dios manda a los profetas transmitir sus mensajes a través de acciones simbólicas: el matrimonio de Oseas, la compra de terreno en Jeremías 32.6–15, el modelo del sitio contra Jerusalén en Ezequiel 4, etc. En el Nuevo Testamento, la maldición de la higuera por Jesús, y su "purificación" del templo, son acciones simbólicas similares a los de los profetas.
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!!Profecías dirigidas a otras naciones
La mayoría de las profecías se dirigen a Israel y Judá, el pueblo de Dios, pero también hay profecías dirigidas a otras naciones, por ejemplo la profecía de Jonas, y capítulos 13-23 de Isaías. Aún las profecías dirigidas a otras naciones son mensajes dirigidas también a Israel y Judá, porque la profecía de la destrucción de una nación que se oponía a Israel era una consolación para Israel, y una promesa de que Dios la vindicaría a pesar de la oposición de sus enemigos.
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!!Profecía y ley
Hay una conexión íntima entre los profetas y la ley: los profetas llamaban al pueblo de Dios a volver al pacto y a su obediencia a la ley.
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!!Malas noticias
Por lo general los profetas del Antiguo Testamento pronunciaban ayes y advertencias: mensajes que iban contra el statu quo y que no eran populares. Los mensajes positivos, los mensajes que decía que todo iba bien, eran sospechos.
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!!¿A quién o a quiénes representaba el profeta?
A veces se dice que "los profetas representaban a Dios ante el pueblo, y los sacerdotes representaban al pueblo delante de Dios." Y por lo general esto es correcto. Sin embargo, a veces los profetas intercedían por el pueblo de Israel delante de Dios, representando al pueblo delante de él.
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!!Juicio y salvación
Las profecías puestas por escrito en el Antiguo Testamento se pueden dividir en dos categorías: advertencias de inminente juicio sobre el pueblo por su desobediencia a Dios, y promesas de la futura salvación del pueblo por la misericordia de Dios.
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!!La relación entre profetas y reyes
A veces los profetas criticaban a los reyes de Israel, y a veces los profetas apoyaban al rey. A veces los profetas criticaban el templo y el sacerdocio del Israel, y a veces los apoyaban. Incluso algunos profetas eran sacerdotes. Es una caricatura falsa alegar que los profetas eran personas carismáticas que tomaban una postura en contra de las instituciones de Israel. Es más correcto decir que los profetas criticaban abusos en las instituciones de Israel, y llamaban a los reyes y sacerdotes a ser fieles al llamado que recibieron de Dios.
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!!La imaginación profética
Walter Brueggemann escribe acerca de la "imaginación profética": los profetas eran personas con la visión para imaginar un mejor futuro para Israel. Cuando Israel solo podía fijarse en las tentaciones pecaminosas, los profetas imaginaban un Israel castigado por Dios y así purificado de su pecado. Cuando Israel estaba destruida y perdía la esperanza, los profetas imaginaban un futuro de restauración y bendición para el pueblo de Dios.
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!!La oposición a los profetas
Israel tenía la tendencia de resistir, perseguir y hasta matar a los profetas que Dios le mandaba. Vemos la articulación de este tema particularmente en el Nuevo Testamento (p. ej., Mt. 23.29-32, Lc 11.47-50, 13.24, Hch. 7.52), pero vemos muchos ejemplos de este fenómeno en el Antiguo Testamento.
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!!Escuelas proféticas
A veces imaginamos a los profetas como figuras solitarias, pero el Antiguo Testamento menciona la existencia de escuelas proféticas (1 S 10.10, 2 R. 2.3-15, Is. 8.16).
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!!Dios "levantará" a un profeta
Deuteronomio 18.15 indica que la profecía era una función ocasional, no una institución duradera como el sacerdocio o el reinado. Cuando había necesidad Dios "levantaba" profetas como Moisés para pasar sus mensajes al pueblo. (Es interesante notar que en el libro de Hechos, Pedro juega con esta palabra "levantará": en la resurrección, Dios "levantó" a su profeta Jesús como señal al pueblo y como un cumplimiento sorprendente de Dt 18.15).
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Varios propósitos para el libro de Hechos han sido propuestos, con sus pros y contras:
#''Fortalecer a los cristianos''
##Es el propósito que Lucas menciona en Lucas 1.4: “para que conozcas bien la verdad de las cosas en las cuales has sido instruido.”
##Lucas promueva la unidad entre los cristianos judíos y los cristianos gentiles. Mucha de su presentación se concentra en el asunto de la inclusión de los gentiles.
##Hechos presenta la victoria de la iglesia ante la tribulación.
##PERO: ¿Por qué hay tanto material que no tiene que ver con la edificación?
#''Escribir la historia del comienzo de la iglesia primitiva''
##Las introducciones de Lucas y Hechos.
##Hechos 1.8 se cumple en cap. 28 cuando Pablo llega a Roma.
##El libro de Hechos demuestra precisión histórica.
##PERO: ¿Por qué no escribe acerca de los otros apóstoles?
##¿Por qué termina antes de terminar la historia de Pablo?
#''Responder a la demora de la parousia de Cristo con una teología de la historia del Cristianismo''
##La idea es que después de un tiempo la iglesia primitiva dejó de esperar la venida inminente del Señor y comenzó a sentir la necesidad de entender su lugar dentro de una histpria de la salvación más ámplia.
#''Evangelizar a los inconversos''
##La inclusión de los discursos evangelísticos
##PERO: ¿Por qué mucho del material parece ser dirigido a los cristianos?
#''Recomendar a Pablo a los cristianos judíos, y presentar a Pablo como un judío leal''
##Presenta a Pablo como buen judío, y defiende a Pablo de las críticas de los Judíos, al grado que algunos eruditos dicen que Hechos contradice al imagen de Pablo que recibimos de sus epístolas.
##PERO: ¿Por qué mucho del libro se trata de Pedro, Felipe y otros?
#''Ayudar en la defensa de Pablo en las cortes romanos''
##La cuarta parte del libro se dedica a los juicios de Pablo
##Hechos presenta:
###Romanos que se convirtieron o que fueron simpatizantes al cristianismo
###Que las autoridades romanas no encontraron ninguna culpa en el cristianismo
###Que el cristianismo era una religión lícita, porque era una secta del judaísmo
##PERO: ¿Por qué incluye tanta información irrelevante al caso de Pablo? ¿Qué oficial romano leería todo el libro de Hechos para buscar información relevante?
##¿No sería peligroso describir a Jesucristo como "Señor" tantas veces en un libro dirigido a los oficiales romanos? "Señor" era un título para Cesar. Llamar "Señor" a Jesucristo era robar la gloria de César y darsela a otro.
#''Defender al imperio romano ante los Cristianos Judíos''
##Demuestra a los líderes romanos actuando de una forma justa a favor los Cristianos
##No ataca al poder romano como muchos escritos judíos del tiempo hacen
#''Luchar contra el gnosticismo.''
##20.28-30
##PERO: ¿Más evidencia?
#''Guiar a sus lectores Cristianos en como responder a las autoridades romanos''
,,Fuente: Notas del Dr. Dean Deppe, Calvin Theological Seminary,,
''Hay varias propuestas en cuanto al propósito del Evangelio de Juan:''
#''Juan tiene un propósito evangelístico.''
##La declaración acerca del propósito en 20.31 parece un propósito evangelístico.
##La mención de Tomás podría ser un desafío para que futuras generaciones, que no han visto con sus ojos, crean en Jesús sin haberlo visto.
#''Juan tiene un propósito apologético.''
##Juan menciona varias acusaciones de los judíos contra Jesús (véase abajo, Otros Temas – Acusaciones contra Jesús). Puede ser que Juan quería escribir para responder a estas acusaciones.
##Juan menciona varios dichos malentendidos que Jesús hace. Puede ser que algunos de los dichos de Jesús causaban confusión o escándalo para los judíos en el tiempo de Juan, y Juan quería explicar estos dichos.
##Se puede entender todo el Evangelio como un juicio, y a través del Evangelio Jesús llama varios testigos para defenderlo: Moisés, Juan el Bautista, la Ley, su Padre, sus milagros, etc. Véase especialmente 8.13-59. Hasta los oponentes mismos dan testimonio de él sin saberlo (11.49-50, 19.19-22).
##Varios elementos de Juan indican que el Evangelio fue escrito para distanciarse del Judaísmo:
###La palabra “vuestro” para hablar de cosas judías: vuestros antepasados (6.49), vuestra ley (8.17), vuestro padre Abraham (8.56)
###Retratos de los líderes del Judaísmo como personas insensatas (3.10, 9.30)
###La hipocresía de los líderes que no entran a casa de Pilato para no quedarse inmundos para la Pascua, aunque estaban matando a un hombre inocente.
###El Evangelio muestra como Jesús es el cumplimiento de las fiestas del Judaísmo (1.18, 2.1-11, 2.12-25, 4.19-24, el sábado, la Pascua (cap. 6), 8.12ff, etc)
###La palabra verdadera es aplicada a Jesús y sus discípulos—son la verdadera viña, el verdadero pan, luz, etc)
###Jesús es más importante que Moisés (1.17, 3.13, 5.45, 9.28)
##Hay un énfasis en la superioridad de Jesús a Juan el bautizador. Puede ser que Juan defiende a Jesús contra los seguidores de Juan que no se convirtieron.
##Cada vez que Pedro y el discípulo que Jesús amó aparecen juntos en este Evangelio, Pedro se ve como inferior al otro discípulo. Algunos han sugerido que hay una apologética para disminuir el poder de Pedro o personas que lo elevan indebidamente en la iglesia.
#''Juan tiene un propósito de fortalecer a los creyentes.''
##La importancia de la unidad aparece en 10.16, 10.30, 17.11, 17.21-23
##El concepto de “permanecer” es importante para este Evangelio (8.31, 6.67-68, 15.4ff)
##La amenaza de expulsión de la sinagoga podría haber sido un tropiezo para los destinatarios de este Evangelio, y Juan posiblemente escribe para fortalecerlos contra la oposición (9.34, 16.1-2)
##El discurso de despedida (caps. 13-17) es material edificador para los que ya son creyentes.
#''Juan tiene un propósito teológico.''
##Juan enfatiza en varias maneras que Jesús es Dios. (véase Cristología en Juan, abajo)
##Hay pistas que el autor supo de algunos los Evangelios Sinópticos y quiere suplementar el testimonio de ellos con información adicional.
#''Puede ser que Juan tuvo una combinación de estos propósitos.''
!!Teología y doxología
“…la meta apropiada de toda teología auténtica es la doxología. Cualquier teología que no empiece ni termine en adoración no es bíblica, sino que es el producto de la filosofía occidental.” ,,Fuente: traducción de Gordon D. Fee, Listening to the Spirit in the Text. (Grand Rapids: Wm. B. Eerdmans, 2000), p. 5.,,
Pablo les escribe con varios propósitos:
#''Pablo consuela a los Filipenses'' con noticias de él:
##Aunque está en la cárcel, está confiado que va a ser liberado pronto. De todos modos, si muere, estará contento, porque estará con Cristo. Así que no deben preocuparse por él.
##Además, está contento que a pesar de las personas que predican para hacerle daño, por lo menos están predicando el evangelio, y el evangelio está difundiéndose.
##Epafrodito casi murió, pero se mejoró, y Pablo lo envía llevando la carta consigo.
#''Pablo exhorta a los Filipenses'' que deben llevar una conducta digna de Cristo. Son ciudadanos del cielo, y deben vivir así. Hay tres conjuntos de exhortaciones a vivir dignamente en vistas de un mundo hostil: 1.27-30, 2.12-16, 4.1.
##En particular, deben tener la humildad de poner otros primero, y sacrificar sus propios intereses para atender a las necesidades de los demás. De esta manera llegarán a la unidad y la reconciliación (1.27, 2.1-4, 4.2-3)
##Y solo unidos pueden enfrentar las dificultades y la oposición que los rodean, particularmente en la forma de judaizantes (3.1ff).
#''Pablo agradece a los Filipenses'' el apoyo financiero que le han brindado (4.10-19), y les avisa que próximamente recibirán una visita de Timoteo, y después, Dios mediante, de Pablo mismo (2.19-30).
Pablo usa varias ''estrategias para motivar a los Filipenses'' a obedecer las exhortaciones mencionadas arriba.
#Pablo les ofrece ''el ejemplo'' de la humillación y exaltación de Cristo (2.5-11), su propio ejemplo de abnegación y resurrección (3.4-14), y los llama a ''la imitación'' (3.17). Nuestro objetivo es morir y ser resucitados, entregar nuestras vidas para la salvación y bienestar de otros, igual como Cristo. Es una parte esencial de estar “en Cristo,” una frase frecuente en Filipenses.
#Pablo les motiva con ''la esperanza escatológica'' en 1.20-23, 1.28, 3.12-14, 3.18-21.
#Pablo les recuerda de ''su ciudadanía celestial'' en 1.27 (Pablo usa una palabra griega que habla de conducta civil) y en 3.20. Deben comportarse como peregrinos y personas orgullosas de ser ciudadanos del reino de Dios.
#Pablo habla de ''gozo''. En 3.1 comienza a concluir su carta y los exhorta a regocijarse. A lo mejor cambió de opinión y escribe otro capítulo más. Y en 4.4 resume su conclusión, repitiendo dos veces su exhortación de regocijarse. El gozo es un remedio importante tanto para soportar la oposición que enfrentan, como para sanar las divisiones entre ellos.
#Pablo les motiva, recordándoles de las riquezas de Dios (cap. 4), y las muchas bendiciones que han recibido de Dios (2.1).
''En Filipenses, encontramos el siguiente procedimiento lógico:''
#Los Filipenses deben estar listos para enfrentar la oposición. Por esta razón necesitan la unidad (1.27-28)
#Para poder estar unidos (2.2), necesitan aprender poner las necesidades de otros antes de sus propios intereses (2.3-4)
#Para poner a otros primero, necesitan la humildad (2.3)
#Para facilitar su humildad, deben ser inspirados por las motivaciones que encontramos arriba.
Juan menciona sus propósitos en escribir, en los siguientes versículos:
|yellowaltrows|k
|1.4|Estas cosas os escribimos, para que vuestro gozo sea cumplido.|
|2.1|Hijitos míos, estas cosas os escribo para que no pequéis;|
|2.7-8|Hermanos, no os escribo mandamiento nuevo, sino el mandamiento antiguo que habéis tenido desde el principio; este mandamiento antiguo es la palabra que habéis oído desde el principio. <br><br>Sin embargo, os escribo un mandamiento nuevo, que es verdadero en él y en vosotros, porque las tinieblas van pasando, y la luz verdadera ya alumbra.|
|2.12-14|Os escribo a vosotros, hijitos, porque vuestros pecados os han sido perdonados por su nombre. <br>Os escribo a vosotros, padres, porque conocéis al que es desde el principio. <br>Os escribo a vosotros, jóvenes, porque habéis vencido al maligno. <br>Os escribo a vosotros, hijitos, porque habéis conocido al Padre. <br>Os he escrito a vosotros, padres, porque habéis conocido al que es desde el principio. <br>Os he escrito a vosotros, jóvenes, porque sois fuertes, y la palabra de Dios permanece en vosotros, y habéis vencido al maligno.|
|2.21|No os he escrito como si ignoraseis la verdad, sino porque la conocéis, y porque ninguna mentira procede de la verdad.|
|2.26|Os he escrito esto sobre los que os engañan. |
|5.13|Estas cosas os he escrito a vosotros que creéis en el nombre del Hijo de Dios, para que sepáis que tenéis vida eterna, y para que creáis en el nombre del Hijo de Dios.|
2.26 es la clave: hay personas que salieron de la iglesia que quieren engañar a los que permanecieron. Quieren que los destinatarios duden la enseñanza que Juan les ha dado. Y Juan escribe para responder que sus lectores ya saben la verdad (2.21), han vencido al maligno, han sido perdonados, y son fuertes (2.12-14). Por estas razones ellos no deben cometer el gran pecado de abandonar a Cristo y aceptar la falsa doctrina (2.1). Juan quiere recordarles del viejo mandamiento que, sin embargo, es nuevo (2.7-8). Los que creen en Jesucristo y siguen fieles a él pueden y deben tener la confianza que tienen la vida eterna (5.13). Y si los destinatarios son fieles a Jesucristo, completarán el gozo de Juan (1.4).
"Juan ve que tiene que calmar a los fieles y explicarles en términos claros las diferencias entre los dos grupos y así darles fundamentos para su propia seguridad y confianza delante de Dios (5.13) en un momento cuando [los cismáticos] los hacían que se sintieran inferiores y espiritualmente amenazados." ,,Carson, Moo y Morris, 452.,,
*El Judaísmo
**Persecución anti-cristiana de parte de los Judíos (1-2 Tesalonicenses, Hebreos, Apocalipsis)
**El Judaísmo místico (Colosenses)
*Las filosofías griegas (Hechos 17)
**Platonismo
**Estoicismo
**Epicureísmo
**Escepticismo
*Derivados del Cristianismo
**Los Judaizantes (Gálatas)
**Inicios del Gnosticismo (1 Juan)
**Varios profetas y maestros ambulantes que criticaban a los apóstoles (1-2 Corintios, 2 Pedro, Judas, 2 Juan)
*El politeísmo greco-romano
*Los Misterios
-----
!!La clave del libro de Jonás
Según //Word Biblical Commentary//, una clave para entender el mensaje del libro de Jonás es la pregunta que se repite en Jonás 4.4 y 4.9: "¿Tienes razón de enfurecerte tanto?" (NVI)
-----
!!Dios en Jonás
*Dios es soberano sobre el mar, las tormentas y los peces (cap. 1-2), sobre la tierra (vientos, plantas y animales, cap. 4), sobre los ídolos (2.8)
*Dios no tolera el pecado de Ninivé, pero tiene compasión de los Ninivitas cuando se arrepientan. Dios tampoco tolera la resistencia de Jonás, pero tiene compasión de él, lo rescata en caps. 1-2, y trata de convencerlo en cap. 4.
*Los que están fuera del pacto son importante para Dios, según este libro.
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!!Grandeza en Jonás
*Una gran ciudad (1.2, 3.2, 4.11)
*Un gran viento (1.4)
*Una tormenta grande (1.12)
*Un gran pez (1.17)
-----
!!Palabras claves en Jonás
@@.hebrewNoAlign קוּם@@ (Qum, levantarse):
*1.2: Dios llama a Jonás para “levantarse” a predicar.
*1.3: Nuestra expectativa es que Jonás se levantará para ir a Ninivé, pero se levanta para huir a Tarsis.
*1.6: El marinero pagano insiste que Jonás se levante para orar a su Dios.
*3.2-3: Dios repite su llamado, y por fin Jonás se levanta y se va.
Otras palabras claves:
*@@.hebrewNoAlign גָּדֹל@@ (Gadol, grande): 1.2, 1.4, 1.10, 1.13, 3.2, 4.6.
*@@.hebrewNoAlign מָנָה@@ (Mana, designar o proveer): 1.17, 4.6, 4.7, 4.8
*@@.hebrewNoAlign יָרַד@@ (Yarad, bajar): 1.3 (dos veces), 1.6, 2.6.
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!!Los pecados de Jonás
*Su huida de la comisión profética que Dios le dio (1.3)
*Su exclusivismo y su sentido de superioridad sobre los paganos (1.9, 2.8). Jonás quiso ver la destrucción de Ninivé (4.5), y no quiso que Dios tuviera compasión de ellos (4.2).
*Su enojo excesivo (¡4.3, 4.9!) cuando la calabacera muere
-----
Según los reformadores, la ley de Moisés contenida en el Pentatéuco tiene tres usos en la vida del Cristiano. Juan Calvino reconocía los tres usos, pero Martin Lutero sólo reconocía los primeros dos usos.
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!La función civil
La ley restringe el pecado y promueva la justicia civil.
-----
!La función pedagógica
La ley muestra a la humanidad su pecado. Hay tres partes de esta función:
*''La función cognitiva: '' La ley tiene la función de hacernos consciente de nuestro pecado y su pena (Ro. 3.20b, 7.7b, Gl. 3.19). La ley define al pecado y lo aplica a nuestra cuenta.
*b. ''La función convertativa:'' La ley transforma un pecado en un hecho definido de transgresión. El pecado es más culpable cuando los que saben mejor lo cometan, porque es una traición consciente a una ley conocida (Ro 5.13, 4.15, v. t. Amos 3.1-2).
*c. ''La función catalítica:'' La ley causa o provoca el pecado. La ley despierta al pecado en nosotros, y aumenta la cantidad de pecados que cometemos (Ro 7.5, 7.8-11; Ro 5.20, 1 Co 15.56). La ley despierta nuestra fascinación con lo prohibido. Escuchamos que algo es prohibido, y el hecho de saber que es prohibido aumenta nuestro deseo de hacerlo.
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!La función normativa
La ley es una guía para la conducta del Cristiano (Ro 3.31, 8.4, 13.8-10; Gl 5.14, 6.2; Ef. 6.2).
-----
Según los reformadores, la ley de Moisés contenida en el Pentatéuco tiene tres usos en la vida del Cristiano. Juan Calvino reconocía los tres usos, pero Martin Lutero sólo reconocía los primeros dos usos.
-----
!!La función civil
La ley restringe el pecado y promueva la justicia civil.
-----
!!La función pedagógica
La ley muestra a la humanidad su pecado. Hay tres partes de esta función:
*''La función cognitiva: '' La ley tiene la función de hacernos consciente de nuestro pecado y su pena (Ro. 3.20b, 7.7b, Gl. 3.19). La ley define al pecado y lo aplica a nuestra cuenta.
*''La función convertativa:'' La ley transforma un pecado en un hecho definido de transgresión. El pecado es más culpable cuando los que saben mejor lo cometan, porque es una traición consciente a una ley conocida (Ro 5.13, 4.15, v. t. Amos 3.1-2).
*''La función catalítica:'' La ley causa o provoca el pecado. La ley despierta al pecado en nosotros, y aumenta la cantidad de pecados que cometemos (Ro 7.5, 7.8-11; Ro 5.20, 1 Co 15.56). La ley despierta nuestra fascinación con lo prohibido. Escuchamos que algo es prohibido, y el hecho de saber que es prohibido aumenta nuestro deseo de hacerlo.
-----
!!La función normativa
La ley es una guía para la conducta del Cristiano (Ro 3.31, 8.4, 13.8-10; Gl 5.14, 6.2; Ef. 6.2).
-----
*[[El contenido del Evangelio de Lucas]]
*[[El estudio del Evangelio de Lucas]]
*[[Notas exegéticas para Lucas]]
*[[Bibliografía de recursos consultados para Lucas]]
*[[Dos maneras de entender la estructura de Lucas 15.3-7]]
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La parábola del rico y Lázaro es distinta en que es la única parábola de Jesús donde los personajes tienen nombres (Abraham y Lázaro; el hombre rico no tiene nombre), y es la única parábola que sale de la vida cotidiana para enfocarse en la vida después de la muerte. ,,Klyne Snodgrass, Stories With Intent, 419.,,
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!La miserable situación de Lázaro en la parábola del rico y Lázaro
*Fue "echado" a la puerta del rico. Probablemente no pudo caminar, y alguien lo había echado ahí para pedir limosnas.
*Lázaro "ansiaba saciarse de las migajas que caían de la mesa del rico": Snydgrass (425) dice que no eran migajas que se caían accidentalmente, sino panes que la gente usaba para limpiarse las manos y después echaban al suelo. Si estaba tan desesperado para comer estas migajas, probablemente su muerte fue por causa de hambre.
*Los perros en v. 21 o eran perros callejeros o eran los perros del rico que, después de comer las migajas que Lázaro deseaba, todavía tenían hambre y lamían las llagas de Lázaro.
*Snydgrass dice que las llagas de Lázaro, y su contacto con estos perros, le hubieran dejado ritualmente impuro.
*Se menciona la sepultura del hombre rico, pero no se menciona la sepultura de Lázaro. Probablemente no fue sepultado por falta de recursos económicos.
*Su nombre viene de Eleazar, y quiere decir "Dios ayuda" o "Dios ha ayudado".
*No es el Lázaro que fue resucitado en Juan 11. Ese Lázaro no fue mendigo, y Abraham insiste que el Lázaro de esta parábola no sería resucitado.
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!El hombre rico en la parábola del rico y Lázaro
*La parábola gira alrededor del rico, no Lázaro. El rico se menciona primero, habla más de una vez, y el texto se enfoca en su destino y sus preocupaciones. En cambio, Lázaro no habla y no actúa.
*La palabra en Latín para "rico" es "dives", y por esta razón se surgió la idea errónea que el nombre del rico fue "Dives".
*Se vestía de púrpura. Ropa de ese color era costosa, porque el color se hacía de caracoles marinos a través de un proceso complicado. (Snydgrass)
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!Paralelos entre la parábola del rico y Lázaro y la parábola del hijo pródigo
*Tanto el hijo pródigo como Lázaro son pobres, tienen mucha hambre, y desean ser saciados con comida asquerosa
*Ambos ellos en su miseria están en contacto con animales inmundos
*Ambas parábolas mencionan celebraciones
**La fiesta para celebrar el regreso del hijo pródigo
**Las fiestas del hombre rico
*Ambas parábolas mencionan una resurrección
**El hijo pródigo figurativamente murió y regresó de la muerte (Lc 15.24)
**Abraham dice que Lázaro no puede ser resucitado para advertir a los hermanos del rico. (Lc 16.31)
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!El Hades en la parábola del rico y Lázaro
*Tanto Lázaro y Abraham como el hombre rico están en Hades. Hades era la palabra general para el lugar de los muertos. No era el nombre para el lugar de castigo para los malos (gehena). Sin embargo, la descripción demuestra que para Lázaro es un lugar de castigo.
*"El seno de Abraham" (16.22) no es el nombre del lugar adonde fue Lázaro. Quiere decir que Lázaro fue llevado al lado de Abraham mismo en el banquete mesiánico mencionado en Lucas 13.28-29.
*La "sima" (abismo, grieta) separa a Abraham y Lázaro del rico de la misma manera que las puertas de la casa del rico formaban una barrera impenetrable entre él y Lázaro.
*El hecho de que el rico "alza sus ojos" en v. 23 implica que el rico está abajo, mientras Abraham y Lázaro están en un lugar más elevado.
*No debemos imaginar que esta parábola es una descripción exacta de verdades escatológicas. Algunos elementos son necesarios para contar la parábola, por ejemplo, la sima entre ellos y su habilidad de comunicar a través de esta sima.
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!La estructura de la parábola del rico y Lázaro (Lucas 16.19-31)
*Las respectivas vidas y muertes del rico y Lázaro (16.19-22)
**La descripción del rico (19)
**La descripción de Lázaro (20-21)
**La muerte de Lázaro (22a)
**La muerte del rico (22b)
*La primera petición del rico a Abraham (16.23-26)
**El contexto (23)
**El rico pide (24)
**Abraham responde (25-26)
*La segunda petición del rico a Abraham (16.27-31)
**El rico pide (27-28)
**Abraham responde (29)
**El rico insiste (30)
**Abraham responde (31)
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!¿Se ha cambiado la actitud del rico ya que está en Hades?
*Por un lado,
**El rico no dice abiertamente que su castigo es injusto. No pide ser liberado de su tormenta; sólo pide la más mínima misericordia.
**El rico se preocupa por el destino de sus hermanos.
*Sin embargo,
**El rico no pide por la humanidad, solo por sus hermanos.
**Las dos peticiones del rico demuestran que él todavía no estima a Lázaro. El rico ve a Lázaro como siervo o mensajero. No piensa en Lázaro como su hermano. El rico en su vida encarnaba la actitud de Caín: "¿Soy yo acaso guarda de mi hermano?" (Gn 4.9) (Snodgrass, 430)
**Algunos comentaristas dicen que hay una implicación egoísta del comentario del rico en v. 28: que el rico está diciendo que si él hubiera tenido suficiente información de parte de Dios, él no estaría sufriendo en el Hades. Abraham le explica que la Ley y los Profetas son suficientemente claros en cuanto a la forma en que se debe tratar a los necesitados.
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¿Cómo sabe el rico el nombre de Lázaro en el Hades (Lc 16.24)? ¿Es posible que en su vida el rico hasta sabía el nombre del hombre necesitado que quedaba a la puerta de su propiedad pero no hizo nada por él? Este hecho haría el pecado del rico aún más abominable.
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Comentarista John Nolland menciona algo interesante acerca de la parábola del rico y Lázaro: El rico dice que sus hermanos viven en la casa de su padre, pero no pide que Lázaro sea enviado a su padre, solo a sus hermanos. Es probable que los padres ya fallecieron, y los hermanos vivían con el rico en la propiedad familiar. Si es así, el rico sabe que sus hermanos son igualmente culpables del mismo pecado de él, porque ellos, igual al rico, vivían en esa casa y no hicieron nada para aliviar el sufrimiento de Lázaro, que quedaba a las puertas de la propiedad.
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En Lucas 16.31 Jesús anticipa su propia resurrección. Él sería resucitado en el futuro cercano; sin embargo, muchos no creerían, porque ellos no creían a Moisés y los profetas que hablaban de él.
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El comentario de Hendriksen dice que la respuesta de Abraham al rico en vv. 25-26 tiene dos enfoques:
*Versículo 25 explica que el envío de Lázaro para aliviar al rico sería //inapropiado//.
*Versículo 26 dice que además el envío de Lázaro sería //imposible//.
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La parábola del rico y Lázaro termina sin decirnos lo que sucedió con los cinco hermanos del hombre rico. Esta falta de resolución probablemente fue adrede, para forzarnos a ponernos en el lugar de ellos, y preguntarnos, ¿Qué pasará conmigo? ¿Atenderé a Moisés y los profetas? ¿Ayudaré a los necesitados? ¿o cerraré mis ojos a la necesidad de ellos?
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En Lucas 16.31 Abraham insiste que él no enviará a Lázaro a los hermanos del hombre rico para advertirles. Esto es similar al ministerio de Jesús. Su generación pidió señal, pero Jesús rehusó darles la señal que deseaban (p. ej., Mt 12.38-39, 16.1, 16.4).
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!¿La parábola del rico y Lázaro enseña la salvación por las obras, o por la pobreza de uno?
*Debemos notar que esta es una parábola, una historia breve, y no una teología sistemática.
*Debemos notar que esta parábola no habla de las razones por las cuales Lázaro es llevado al cielo. Este punto no es el enfoque de la parábola.
*Si los pobres fueran automáticamente salvos, no habría incentivo para ayudarles. Alguien podría decir, "¿Para qué ayudar a los pobres? ¿Les pondríamos en peligro de perder una salvación automática si les ayudáramos a salir de su miseria." Pero esta parábola enseña la importancia de ayudar a los pobres.
*La salvación es por la fe, pero si alguien dice que tiene fe, pero es tan insensible que no ayuda a la persona muriendo de hambre a la puerta de su casa, se demuestra por su insensibilidad que no tiene una fe verdadera. (Stg 2.15-16, 1 Jn 3.17).
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En Lucas 16.24 el hombre rico llama a Abraham "Padre Abraham", y en v. 25 Abraham le llama "hijo." Esto demuestra que el rico era un Judío, un descendiente de Abraham. ¡Qué escándalo hubiera sido para los contemporáneos de Jesús oir que un hijo de Abraham puede estar en el lugar de tormenta y castigo. Además, muchos de ellos veían las riquezas como señal de la bendición de Dios. Ellos habrían considerado al hombre rico como un hombre aprobado y bendicido por Dios. Para los Judíos, eran los Gentiles, los pecadores, los paganos, que estarían en el infierno. Pero Jesús contempla la posibilidad de un Judío rico en el infierno.
''Textos similares:''
*''Mateo 3.8-9: ''"Producid, pues, frutos dignos de arrepentimiento, y no penséis decir dentro de vosotros mismos: “A Abraham tenemos por padre”, porque yo os digo que Dios puede levantar hijos a Abraham aun de estas piedras."
*''Lucas 13.28-30:'' "Allí será el llanto y el crujir de dientes, cuando veáis a Abraham, a Isaac, a Jacob y a todos los profetas en el reino de Dios, y vosotros estéis excluidos. Vendrán gentes del oriente y del occidente, del norte y del sur, y se sentarán a la mesa en el reino de Dios. Hay últimos que serán primeros, y primeros que serán últimos." (Snodgrass observa que este texto tiene paralelos con la parábola del rico y Lázaro: un cambio de fortunas y la mención de Abraham.
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El pecado del hombre rico en la parábola del rico y Lázaro es que fue ciego a las necesidades de Lázaro, que quedaba a su puerta. Snodgrass, 433-434, dice que una de las marcas de un discípulo es la habilidad de ver. Snodgrass menciona Lucas 7.44 en este conexión.
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!Lucas 16.19-31 en su contexto inmediato en el Evangelio de Lucas:
*16.1-13 es otra parábola acerca del uso del dinero de uno
*16.14 nos dice que los Fariseos eran avaros, y su burla forma la ocasión de la parábola
*16.16-17 enfatizan la importancia de la ley y los profetas, un tema que aparece en 16.29-31
*Capítulo 17 efectúa un cambio de tema, al tema del perdón y las relaciones interpersonales
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Pablo enseñó en una variedad de contextos:
*En sinagogas (varias citas)
*Al lado de un río (Hc. 16.13)
*En una cárcel (Hc. 16.23-28)
*En el mercado de Atenas (17.5)
*En el Areópago (17.22)
*En un salón académico en Éfeso (19.9)
*En un aposento alto en Troas (20.8)
*Desde las gradas del templo en Jerusalén (21.40)
*En la asamblea del Sanedrín (22.30ff)
*En un tribunal en Cesarea (25.6)
*En un barco (27.10ff)
*En una casa privada en Roma (28.30-31)
,,Fuente: Roy B. Zuck, Teaching as Paul Taught. (Grand Rapids: Baker, 1998), pp. 107.,,
*Desde los abismos hasta los cielos
*Desde la tierra y hasta el mar
*Los cuatro ángulos de la tierra
*El trono de Dios y el trono de Satanás
*El lago de fuego y el mar de cristal
*Jerusalén, el Monte Sión, Sodoma, Egipto, Armagedón, Gog y Magog, Bablionia y la nueva Jerusalén
*El santuario del tabernáculo del testimonio
*La isla de Patmos y las siete ciudades en Asia menor en caps. 2-3
*Montañas, cuevas, ríos, desiertos, el río Éufrates
*Hades
*Nuevos cielos y nueva tierra
*Un lagar
*Véase la frase en 5.3 y frases similares, y la frase en 5.6 y frases similares
<img src="http://www.giffmex.org/images/iglesiasdeapoc2y3.jpg">
*[[El contenido del Evangelio de Marcos]]
*[[El estudio del Evangelio de Marcos]]
*[[Notas exegéticas para Marcos]]
*[[Bibliografía de recursos consultados para Marcos]]
!Estructura
|bluealtrows|k
|1.1|El título del libro|
|1.2-3|Cita de Isaías acerca de Juan|
|1.4|El ministerio de Juan|
|1.5|La reacción del público a Juan|
|1.6|La aparición de Juan|
|1.7-8|La predicación de Juan|
|1.9|La aparición y bautismo de Jesús|
|1.10-11|Los sucesos sobrenaturales que acompañaron su bautismo|
|1.12|El Espíritu lleva a Jesús a su tentación|
|1.13a|Satanás tienta a Jesús|
|1.13b|Los ángeles socorran a Jesús|
Esta sección es un resumen del ministerio y el mensaje de Jesús.
!Estructura
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|1.16-17|Jesús llama a Simón y a Andrés|
|1.18|Simón y Andrés siguen a Jesús|
|1.19|Jesús llama a Jacobo y a Juan|
|1.20|Jacobo y Juan siguen a Jesús|
!Estructura
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|1.21|La llegada de Jesús a Capernaúm y su enseñanza|
|1.22|La reacción del público a Jesús|
|1.23-24|La súplica del hombre con el espíritu inmundo|
|1.25|Jesús amonesta al espíritu|
|1.26|La salida del espíritu|
|1.27-28|La reacción del público al exorcismo|
!!Elementos de Marcos 3.1-6
''Temas''
*Sanar
*El sábado
*La ley, la legalidad
*La mano seca
*Jesús bajo escrutineo
*Dureza o terquedad de corazón
*Complot para matar a Jesús
*El silencio de los Fariseos
*El enojo de Jesús
*La tristeza de Jesús
*Hacer el bien y el mal
*Salvar y destruir vida
''Personajes''
*Jesús
*El hombre con la mano seca
*Los Fariseos
*Los Herodianos
''Nombres para Dios''
*No se menciona directamente a Dios
*No se usa el nombre Jesús, solo pronombres
''Lugares''
*La sinagoga
!!Paralelos entre las historias de las dos mujeres en Marcos 5.21-43
*El período de doce años se menciona en conexión con ambas (5.25, 5.42)
*Ambas son llamadas 'hijas' (5.34, 5.35)
*Hay referencias a caídas en ambas historias (5.22, 5.33)
*Se menciona la fe en ambas historias (5.34, 5.36)
*Hay referencias a la salvación en ambas (5.23, 5.28)
*Según la ley de Moisés, tocar tanto a una mujer con flujo de sangre como a un cadáver dejaba a un Judío inmundo. Pero Jesús toca a ambas mujeres en esta historia, pero su poder convierte la situación. En lugar de que ellas le dejaran inmundo, él las deja sanadas.
,,Fuentes: notas de una clase con el Dr. Dean Deppe,,
*Tanto Marcos como 1 Pedro hablan de la persecución de los seguidores de Jesús
*Tanto Marcos como 1 Pedro hablan del Siervo de Dios que sufre por los demás
*Los dos libros citan los mismos textos:
**Salmo 118.22 es citado en Marcos 12.10 y en 1 Pedro 2.7.
**Isaías 40.8 es citado en Marcos 13.31b y en 1 Pedro 1.25.
**Isaías 53 es citado en Marcos 10.45b y en 1 Pedro 2.22-25a.
**Ezequiel 34 es citado en Marcos 6.34 y en 1 Pedro 2.25b.
Todos nuestros materiales sobre el Evangelio de Mateo ahora se encuentran en
<span class="indent1">http://www.giffmex.org/rg/mateo.html
</span>
un archivo con presentaciones y más.
*Moisés (3.22, 7.37)
*David (1.16, 2.25, 2.34, 4.25)
*Un salmo (13.33)
*El libro de Salmos (1.20)
*Isaías (8.30, 28.25)
*El profeta (7.48, 8.34)
*Joel (2.16)
*Los profetas (7.42, 13.40, 15.15)
''Biblia''<br>@@.indent1
[[El Antiguo Testamento]]<br>
[[El Nuevo Testamento]]<br>
[[La interpretación bíblica|Interpretación]]@@
''Pensamiento cristiano''<br>@@.indent1
[[La teología sistemática]]<br>@@
''Ministerio y transformación''<br>@@.indent1
[[La transformación personal]]<br>@@
Merismos son referencias al primer y el último artículo de una serie para representar toda la serie. Apocalipsis usa tres merismos:
*El Alfa y la Omega, 1.8, 21.6, 22.13
*El primero y el postrero, 1.17, 2.8, 22.13
*El principio y el fin, 21.6, 22.13
,,Fuente: Wilson, 54,,
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|Sanidades y resurrecciones|1.29-31, 1.32-34, 1.42, 2.11-12, 3.5, 3.10, 5.25-32, 5.40-43, 6.56, 7.31-35, 8.22-26, 10.52, 14.3|
|Exorcismos|1.23-27, 1.32-34, 3.11, 3.23-27, 5.1-20, 7.24-30, 9.20-29|
|Otros milagros|4.35-41, 6.39-44, 6.48-49, 8.1-10, 11.14, 20-21|
*“Maravillas, prodigios y señales” (2.19, 2.22, 2.43, 4.30, 5.12, 6.8, 7.36, 8.13, 14.3, 15.12)
*La reacción de los testigos (2.7, 2.12, 8.9, 8.11, 8.13, 9.21, 10.45, 12.16)
*Visiones (7.31, 9.10, 9.12, 10.3, 10.17, 10.19, 11.5, 12.9, 16.9-10, 18.9)
*Apariciones de ángeles (21x en Hechos)
!Descripciones generales de milagros
*2.19, 2.22, 2.43, 4.30, 5.12, 5.16, 6.8, 7.36, 8.6-7, 8.13, 14.3, 15.12, 19.11-12
!Manifestaciones del Espíritu Santo
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|2.2-4|El Espíritu aparece con viento, fuego, idiomas|
|8.17|Las personas lo reciben con la imposición de manos|
|8.29|Habla a Felipe|
|8.39-40|Lleva a Felipe a Azoto|
|10.19-20|Habla a Pedro|
|10.44-46|Aparece con idiomas|
|11.28|Por medio del Espíritu, Ágabo profetiza un hambre |
|13.2|Habla a la iglesia en Antioquía|
|13.4|Envía a Bernabé y Saulo (¿de la misma manera que a Felipe en 8.39-40?)|
|16.6-7|Impide la entrada de Pablo a Asia y Bitinia|
|16.9|La visión del hombre de Macedonia|
|19.6|Aparece con idiomas a la imposición de manos|
|20.22-23|Obliga a Pablo a ir a Jerusalén, y lo advierte de los sufrimientos que le espera|
|21.4|Algunos discípulos exhortan a Pablo "por el Espíritu" a que no vaya a Jerusalén|
|21.10-11|Ágabo profetiza por medio del Espíritu|
!Visiones
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|7.55|Esteban ve a Jesús|
|9.3ff y paralelos|Jesús aparece a Saulo con luces brillantes|
|10.11-16|Pedro recibe una visión de los animales|
|18.9-10|El Señor habla con Pablo en una visión|
|23.11|El Señor se acerca a Pablo para hablarle|
!Profecías
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|11.28|Ágabo profetiza un hambre|
|21.10-11|Ágabo profetiza los problemas de Pablo|
|27.23-24|Profecía del ángel diciendo que Pablo vivirá. El cumplimiento vemos en v. 44.|
!Apariciones de ángeles
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|1.10|Dos ángeles explican la seguna venida|
|8.26|A Felipe|
|10.3-6|Cornelio recibe una visión de un ángel|
|12.7-10|Un ángel libera a Pedro de sus cadenas y lo saca de la cárcel|
|27.23-24|Un ángel se para al lado de Pablo y profetiza que Pablo vivirá|
!Ceguera
|brownaltrows|k
|9.8|Pablo|
|13.11|~Bar-Jesús/Elimas|
!Sanidades
|brownaltrows|k
|3.6-8|Pedro sana a un mendigo lisiado|
|9.17-19|Pablo recobra la vista|
|9.34|Pedro sana a Eneas|
|14.10|Pablo sana a un cojo en Listra|
|28.3-6|La víbora no le hace daño a Pablo|
|28.8-9|Pablo sana al padre de Publio y otras personas|
!Exorcismos
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|16.18|Pablo echa un demonio fuera de una esclava|
!Muertes milagrosas
|brownaltrows|k
|5.5, 10|Ananías y Safira|
|12.23|Herodes|
!Resurrecciones en Hechos
|brownaltrows|k
|9.40|Pedro levanta a Dorcas|
|14.19-20|¿Una resurrección de Pablo?|
|20.9-10|Pablo levanta a Eutico|
!Otros milagros
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|1.9|La ascensión de Jesús|
|5.19|El Señor abre las puertas de la cárcel|
!Actividad sobrenatural no divina
|brownaltrows|k
|8.9-11|La magia de Simón|
|16.16|Una esclava profetiza por medio de un espíritu|
|19.13|Algunos judíos exorcizaba|
|19.15-16|Los demonios dan paliza a los siete hijos de Esceva|
,,Fuente: estudio personal del autor,,
-----
!Dato acerca de la actividad sobrenatural en Hechos
Hechos está saturado de actividad sobrenatural. Solo cinco de los 28 capítulos de Hechos no mencionan milagros (caps. 17, 22, 24-26). (Lucas probablemente entiende las conversiones, el denuedo con que predican los Cristianos, y el crecimiento rápido de la iglesia como milagros también)
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|>|!Minerales|
|Oro|1.12, 1.20, 2.1, 3.18, 4.4, 5.8, 8.3, 9.7, 9.13, 9.20, 14.14, 15.7, 17.4, 18.12, 18.16, 21.15, 21.18, 21.21|
|Bronce|1.15, 2.18, 9.20, 18.12|
|Azufre|9.17, 9.18, 14.10, 19.20, 20.10, 21.8|
|Plata|9.20, 18.12|
|Hierro|18.12|
|>|!Joyas|
|Perlas|17.4, 18.12, 18.16, 21.21|
|Jaspe|4.3, 21.11, 21.18, 21.19|
|Zafiro|21.19|
|Ágata|21.19|
|Esmeralda|21.19|
|Ónice|21.20|
|Cornalina|4.3, 21.20|
|Crisólito|21.20|
|Crisopraso|21.20|
|Jacinto|21.20|
|Amatista|21.20|
|>|!Otros materiales|
|Piedra|2.17, 9.20, 18.21|
|Vidrio|4.6, 15.2, 21.18, 21.21|
|Cristal|4.6, 22.1|
|Madera|9.20, 18.12|
|Cidro|18.12|
|Marfil|18.12|
|Mármol|18.12|
,,Fuente: Wilson, 45,,
#Varias parábolas, enseñanzas, y relatos acerca de Jesús, especialmente de su nacimiento y juventud, se encuentran solamente en este Evangelio.
#Da mas énfasis en el nacimiento y juventud de Jesús que otros evangelistas. Es posible que María la madre del Señor fue una de sus fuentes de información (2.19).
#Comparte algunos de los intereses y detalles del Evangelio de Juan. Posiblemente usaron la misma fuente.
##El enfoque en Jerusalén
##Marta y María
##Anas
##El rol de Satanás en la traición de Jesús
##El otro Judas
##Las tres veces que Pilato declaró la inocencia de Jesús
##El detalle de la oreja derecha en 22.50, Jn. 18.10.
#Lucas tiende incluir ambos artículos en vez de escoger entre objetos: 8.16, 9.25, 11.33, 11.49, 12.14, 12.47, 13.15, 14.5, 14.12, 17.7, 21.29
#Lucas añade comentarios y preguntas: 10.29, 11.1, 11.27, 12.13, 12.41, 13.23, 14.15, 17.5, 17.20-21, 17.37ª, 19.25.
#La palabra “hoy” en Lucas: 2.11, 4.21, 5.26, 19.5, 23.43.
#Hay una sección, 9.51-18.14, que comienza con la determinación de Jesús de ir a Jerusalén. Dentro de poco Jesús pasa por Samaria y Betania, “pero el resto del material no tiene a Jerusalén como marco. La información respecto al tiempo y lugar es más bien vaga.” (Harrison, 201). Parece que Lucas quería insertar materiales sobre algunos temas (parábolas, etc), y consideró que eran suficientemente importantes para meritar la interrupción de su narrativa cronológica aquí.
!Jesús como rey, y el reino de Dios
*''Reino:'' 1.33, 4.43, 6.20, 7.28, 8.1, 8.10, 9.2, 9.11, 9.22, 9.60, 9.62, 10.9, 10.11, 11.2, 11.17-20, 12.31-32, 13.18, 20, 28, 29; 14.15, 16.16, 17.20-21, 18.16-17, 18.24-29, 19.11, 21.10, 21.31, 22.16, 22.18, 22.29-30, 23.42, 23.51.
*''Jesús como rey en cap. 23:'' vv. 2-3, 37-38.
!La centralidad de la muerte de Jesús en la cruz
*Es cierto que Lucas omite Mc. 10.45 y no hace una conexión entre la muerte de Cristo y la salvación y el perdón, ni en su Evangelio, ni en Hechos.
*Sin embargo, vemos la importancia de la muerte de Jesús para Lucas en los siguientes datos:
**El “éxodo” de Jesús es el tema de la conversación en 9.31 (la transfiguración)
**La determinación de Jesús en 9.51
**Es su bautismo en 12.50
**Las varias predicciones de la pasión (véase el recurso “Predicciones de la Pasión”)
**Lucas dedica dos capítulos a la pasión
**Profecías cumplidas por la pasión (18.31, 20.17, 22.37, 24.26-27, 24.44, 24.46)
!La oración
*Lucas reporta 9 ocasiones en que Jesús oró, 7 de ellas que solo aparecen en este Evangelio
*11.1-13, 18.1-14, 22.40
*Parábolas acerca de la oración (20.47)
!El arrepentimiento y la fe
*Arrepentimiento: 3.7-14, 5.31-32, 15.17-21, 18.9-14, 19.1-10, 24.44-47
*Fe: 5.20, 7.47-50, 17.19, 18.42
!Exhortaciones de mantenerse firme
*8.13-15, 9.23, 18.8, 21.19
*Temor a Dios, 12.1-12
*Responsabilidad en vista de la Parousía (12.35-48, 18.8, 19.11-27)
!La paz
*1.79,
*2.14,
*10.5-6
!Otros conceptos claves
Harrison llama nuestra atención a otros conceptos claves: el llanto, el amor, la amistad, la sabiduría, el entendimiento, la gloria, la autoridad.
*Alejandro Magno, de Macedonia, vence a los Persas (334 a.c.)
*Alejandro muere a los 32 años en 323 a.c., y su reino se divide entre sus cuatro generales y sus familias. Tolomeo y su familia gana y mantiene control de de Palestina por cien años
*En 198 a.c. los Seleúcidas (de Siria) vencen a los Tolomeos (de Egipto) y toman control de Palestina.
*En 175 a.c. el rey seleúcida Antíoco IV “Epífanes” toma poder y quiere helenizar todo su reino, incluyendo a Palestina. Introduce costumbres ofensivas a los Judíos, profana el templo de Jerusalén y prohibe muchos aspectos de la religión judía.
*En 167 a.c. un sacerdote viejo, Matatías, reusó ofrecer sacrificios paganos y mató al inspector del rey Antíoco. Sus hijos, que llegaron a ser conocidos como los Macabeos (los martillos), iniciaron campañas militares contra los Sirios, y eventualmente tomaron control de Jerusalén. Rededicaron al templo en 165, evento que ahora es celebrado en Janucá.
*Los Asmoneos, toman poder en 134 a.c. Son descendientes directos de los Macabeos, pero son motivados por la ambición política y no por la religión. Expanden el territorio de los Judíos.
*En 63 a.c. hay una fuerte rivalidad entre dos reyes asmoneos, Aristóbulo II e Hircano II. Solicitan la intervención del imperio romano, y en respuesta, el general romano Pompeyo entra a Jerusalén y la conquista. Palestina llega a ser gobernado por el imperio romano.
*Julio César entra a Roma victorioso sobre sus rivales en 46 a.c. pero es asesinado en 44 a.c.,
*En 37 a.c. Herodes el grande recibe del Senado romano poder sobre Palestina. Tiene sangre judía y gentil, instituye inmensos programas de construcción (incluso el la renovación del templo), pero es un tirano odiado por los Judíos. Fallece en la primavera de 4 a.c. y Roma divide su reino entre sus hijos Herodes Antipas (incl. Galilea y Perea), Arquelao (incl Judea y Samaria), y Felipe.
*César Augusto reina sobre el imperio romano desde 27 a.c. hasta 14 d.c.
En el segundo capítulo de Tito, Pablo usa tres ''motivos evangelísticos''. Es decir, que Tito y los miembros de su iglesia deben tomar en cuenta que la sociedad no cristiana está mirando la conducta de ellos para valuar al Cristianismo.
*Las mujeres deben enseñar a las mujeres jóvenes cómo comportarse en sus hogares "para que la palabra de Dios no sea blasfemada."(2.5)
*Tito debe ser ejemplar por la siguiente razón: "de modo que el adversario se avergüence y no tenga nada malo que decir de vosotros." (2.8)
*Los esclavos deben ser fieles "para que en todo adornen la doctrina de Dios, nuestro Salvador."
,,Texto bíblico: Reina Valera Revisada (1995) Bible Text (Miami: Sociedades Biblicas Unidas, 1998),,
Presiona cualquier etiqueta para ver hiperenlaces a las fichas con esa etiqueta.
!!Biblia
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!!Pensamiento
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!!Vida y ministerio
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!!Glosarios y misceláneos
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!!Navegación básica
*~RecursosGiffmex es una base de datos contenidos //en un solo documento//. Aunque se usa un navegador web para verlo, ''no se usan las flechas del navegador'' para navegar dentro del documento. Si uses las flechas del navegador, saldrás del documento y tendrás que regresar.
*El documento está diseñado como ''una pila de fichas'', todas conectadas por ''hiperenlaces''. Se usan los hiperenlaces para avanzar a nuevas fichas, y la 'x' en la parte superior derecha de una ficha para cerrar la ficha y regresar a la ficha anterior.
*Con cuidado con ''las barras de desplazamiento'', porque hay dos: una controla el desplazamiento de las fichas, y la otra controla el desplazamiento de los controles a mano derecha.
*Hay una ''ventanilla de búsqueda'' a mano derecha.
*Cada ficha tiene ''etiquetas'' según su tema. Presionar una etiqueta abre una lista de las fichas con la misma etiqueta. También hemos colectado todas las fichas en dos lugares: [[Muro de etiquetas]] y la pestaña "Tags", dentro de la pestaña "More", a mano derecha.
*Ah, y no te preocupes si abres una ficha a modo de edición. La versión en línea no puede ser editada o dañada.
!!Navegación avanzada
*Las otras pestañas a mano derecha son muy útiles:
**''Abiertos'' es una lista de las fichas abiertas. Puedes usarla para navegar o para cerrar fichas abiertas.
**''Recientes'' (reciente) tiene una lista de todas las fichas, ordenadas por la fecha en que fueron editadas.
**''Menúes'' es una pestaña que contiene diez otras pestañas: En particular queremos señalar la pestaña ''All'' (todos), una lista alfabética de todas las fichas.
*Cada ficha tiene una ''sección de información'' en la parte superior, indicada por la letra "i".
**La pestaña de ''Referencias'' tiene una lista de las fichas que contienen hiperenlaces a la ficha.
**La pestaña ''Tagging'' tiene una lista de las fichas etiquetadas con el título de esta ficha.
**Las otras pestañas tienen información adicional acerca de la ficha.
|brownaltrows|k
|!Palabra o frase griega|!Traducción|!Frecuencia|!Versículos|
|ὁ θεὸς|Dios|59x|1:5, 2:5, 2:14, 2:17, 3:1, 3:2, 3:8, 3:9 (3x), 3:10 (2x), 3:17, 3:20, 3:21, 4:1, 4:2 (2x), 4:3, 4:4, 4:6 (3x), 4:7 (3x), 4:8 (2x), 4:9, 4:10, 4:11, 4:12 (2x), 4:15 (3x), 4:16 (4x), 4:20 (2x), 4:21, 5:1, 5:2 (2x), 5:3, 5:4, 5:5, 5:9 (2x), 5:10 (3x), 5:11, 5:13, 5:18 (2x), 5:19|
|ὁ υἱὸς τοῦ θεοῦ|El Hijo, su Hijo, el Hijo de Dios|17x|2:22, 2:23 (2x), 2:24, 3:8, 4:10, 4:14, 4:15, 5:5, 5:9, 5:10 (2x), 5:11, 5:12 (2x), 5:13, 5:20|
|ὁ πατὴρ|El Padre|12x|1:2, 1:3, 2:1, 2:13, 2:15, 2:16, 2:22, 2:23 (2x), 2:24, 3:1, 4:14|
|τὸ πνεῦμα τοῦ θεοῦ |El Espíritu (de Dios) / su Espíritu|6x|3:24, 4:2, 4:13, 5:6 (2x), 5:8|
|Ἰησοῦς|Jesús|5x|2:22, 4:3, 4:15, 5:1, 5:5|
|τοῦ υἱοῦ αὐτοῦ Ἰησοῦ Χριστοῦ|Su hijo Jesucristo|3x|1:3, 3:23, 5:20|
|ὁ Χριστός|El Cristo|2x|2:22, 5:1|
|Ἰησοῦν Χριστὸν |Jesucristo|2x|4:2, 5:6|
|τὴν ζωὴν τὴν αἰώνιον |Vida eterna|2x|1:2, 5:20|
|τοῦ λόγου τῆς ζωῆς|La palabra de vida|1x|1:1|
|ἡ ζωὴ |:La vida|1x|1:2|
|Ἰησοῦ τοῦ υἱοῦ αὐτοῦ|Jesús su Hijo|1x|1:7|
|Ἰησοῦν Χριστὸν δίκαιον|Jesucristo el justo|1x|2:1|
|τοῦ ἁγίου|El Santo|1x|2:20|
|τὸ πνεῦμα τῆς ἀληθείας |El Espíritu de verdad|1x|4:6|
|τὸν υἱὸν αὐτοῦ τὸν μονογενῆ |Su hijo único [o unigénito]|1x|4:9|
|σωτῆρα τοῦ κόσμου|El Salvador del mundo|1x|4:14|
|ὁ ἀληθινὸς θεὸς |El verdadero Dios|1x|5:20|
“Estadísticamente [1 Pedro] tiene la palabra “Dios” 39x, que significa un promedio de una vez por cada 43 palabras.” (Carson, Moo y Morris, 428). Solamente 1 Juan (1 x cada 34 palabras) y Romanos (1 x cada 46 palabras) son comparables con 1 Pedro en su uso de la palabra Dios.
|brownaltrows|k
|!''Palabra o frase griega''|!''Traducción''|!''Frecuencia''|!''Versículos''|
|θεὸς |Dios |36x |1:5, 1:21 (2x), 1:23, 2:4, 2:5, 2:10, 2:12, 2:15, 2:16, 2:17, 2:19, 2:20, 3:4, 3:5, 3:17, 3:18, 3:20, 3:21, 3:22, 4:2, 4:6, 4:10, 4:11 (3x), 4:14, 4:16, 4:17 (2x), 4:19, 5:2 (2x), 5:5, 5:6, 5:12 |
|Χριστοῦ |Cristo |13x |1:11 (2x), 1:19, 2:21, 3:15, 3:16, 3:18, 4:1, 4:13, 4:14, 5:1, 5:10, 5:14 |
|Ἰησοῦ Χριστοῦ |Jesucristo |8x |1.1, 1.2, 1.3, 1.7, 1.13, 2.5, 3.21, 4.11 |
|ὁ κύριος |El Señor |6x |1.25, 2.3, 2.13, 3.12 (2x), 3.15 |
|πνεύματος |El Espíritu |2x |1.2, 3.18 |
|θεοῦ πατρός |Dios Padre |1x |1.2 |
|ὁ θεὸς καὶ πατὴρ τοῦ κυρίου ἡμῶν Ἰησοῦ Χριστοῦ |El Dios y Padre (de nuestro Señor Jesucristo) |1x |1.3 |
|τοῦ κυρίου ἡμῶν Ἰησοῦ Χριστοῦ |Nuestro Señor Jesucristo |1x |1.3 |
|πνεῦμα Χριστοῦ |El Espíritu de Cristo |1x |1.11 |
|πνεύματι ἁγίῳ |El Espíritu Santo |1x |1.12 |
|πατέρα |un Padre |1x |1.17 |
|λίθον ζῶντα |piedra viva |1x |2.4 |
|τὸν ποιμένα καὶ ἐπίσκοπον τῶν ψυχῶν ὑμῶν |El Pastor y Obispo de vuestras almas |1x |2.25 |
|τὸ τῆς δόξης καὶ τὸ τοῦ θεοῦ πνεῦμα |El Espíritu de Gloria y de Dios |1x |4.14 |
|πιστῷ κτίστῃ |el fiel Creador |1x |4.19 |
|ἀρχιποίμενος |el Príncipe de los pastores |1x |5.4 |
|Ὁ θεὸς πάσης χάριτος |El Dios de toda gracia |1x |5.10 |
|brownaltrows|k
|!Palabra o frase griega|!Traducción|!Frecuencia|!Versículos|
|ὁ θεὸς |Dios|5x|1:2, 1:21, 2:4, 3:5, 3:12|
|τοῦ κυρίου ἡμῶν καὶ σωτῆρος Ἰησοῦ Χριστοῦ|Nuestro Señor y Salvador Jesucristo|5x|1:11, 1:14, 1:16, 2:20, 3:18|
|κύριος|El Señor|5x|2:9, 2:11, 3:8, 3:9, 3:10|
|Ἰησοῦ Χριστοῦ|Jesucristo|1x|1:1|
|τοῦ θεοῦ ἡμῶν καὶ σωτῆρος Ἰησοῦ Χριστοῦ|Nuestro Dios y Salvador Jesucristo|1x|1:1|
|Ἰησοῦ τοῦ κυρίου ἡμῶν|Jesús nuestro Señor|1x|1:2|
|θεοῦ πατρὸς|Dios Padre|1x|1:17|
|Ὁ υἱός μου|(Mi) hijo|1x|1:17|
|πνεύματος ἁγίου|El Espíritu Santo|1x|1:21|
|δεσπότην |El Señor soberano|1x|2:1|
|τοῦ κυρίου καὶ σωτῆρος|El Señor y Salvador|1x|3:2|
|τοῦ κυρίου ἡμῶν |Nuestro Señor|1x|3:15|
|brownaltrows|k
|!Palabra o frase griega |!Traducción |!Frecuencia |!Versículos |
|ὁ θεὸς|Dios|11x|1:3, 1:4, 1:5 (2x), 1:6, 1:8, 2:4, 2:11, 2:13 (2x), 3:5|
|τοῦ κυρίου|el Señor|8x|1:9, 2:2, 2:13, 3:1, 3:4, 3:5, 3:16|
|τοῦ κυρίου Ἰησοῦ Χριστοῦ|el Señor Jesucristo|5x|1:1, 1:2, 1:12, 3:6, 3:12|
|τοῦ κυρίου ἡμῶν Ἰησοῦ Χριστοῦ |nuestro Señor Jesucristo|4x|2:1, 2:14, 2:16, 3:18|
|τοῦ κυρίου Ἰησοῦ|el Señor Jesús|2x|1:7, 2:8|
|τοῦ κυρίου ἡμῶν Ἰησοῦ|nuestro Señor Jesús|2x|1:8, 1:12|
|ὁ θεὸς ἡμῶν|nuestro Dios|2x|1:11, 1:12|
|θεῷ πατρὶ ἡμῶν|Dios nuestro padre|1x|1:1|
|θεοῦ πατρὸς|Dios padre|1x|1:2|
|πνεύματος|el Espíritu|1x|2:13|
|τοῦ Χριστοῦ|Cristo|1x|3:5|
|ὁ κύριος τῆς εἰρήνης|el Señor de paz|1x|3:16|
Es interesante notar que el autor nunca usa el nombre “Cristo Jesús”, que Pablo usa alrededor de 90 veces.
|brownaltrows|k
|! Palabra o frase griega |! Traducción |! Frecuencia |! Versículos |
|θεός|Dios|54x|1.1, 1.6, 1.8, 1.9 (2x), 2.4, 2.9, 2.13, 2.17, 3.4, 4.4, 4.9, 4.10, 4.12, 5.1, 5.4, 5.10, 5.12, 6.1, 6.3, 6.5, 6.7, 6.10, 6.13, 6.17, 6.18, 7.19, 7.25, 9.14, 9.20, 9.24, 10.7, 10.12, 10.21, 10.36, 11.3, 11.4 (2x), 11.5 (2x), 11.6, 11.10, 11.16, 11.19, 11.25, 11.40, 12.2, 12.7, 12.15, 12.28, 12.29, 13.4, 13.7, 13.15, 13.16|
|κύριος |(el) Señor|14x|1.10, 2.3, 7.21, 8.2, 8.8, 8.9, 8.10, 8.11, 10.16, 10.30, 12.5, 12.6, 12.14, 13.6|
|τοῦ Χριστοῦ|Cristo|9x|3.6, 3.14, 5.5, 6.1, 9.11, 9.14, 9.24, 9.28, 11.26|
|Ἰησοῦ|Jesús|5x|2.9, 6.20, 7.22, 10.19, 13.12|
|τὸ πνεῦμα τὸ ἅγιον|El Espíritu Santo|5x|2.4, 3.7, 6.4, 9.8, 10.15 |
|θεοῦ ζῶντος|El Dios viviente|4x|3.12, 9.14, 10.31, 12.22|
|υἱὸν|(el) Hijo|3x|1.2, 1.8, 7.28|
|τὸν υἱὸν τοῦ θεοῦ|El Hijo de Dios|3x|6.6, 7.3, 10.29 |
|Ἰησοῦ Χριστοῦ|Jesucristo|3x|10.10, 13.8, 13.21|
|τῆς μεγαλωσύνης ἐν ὑψηλοῖς o τῆς μεγαλωσύνης ἐν τοῖς οὐρανοῖς|la Majestad en las alturas|2x|1.3, 8.1|
|πρωτοτόκων|El Primogénito|2x|1.6, 12.23|
|αὐτῷ, δι’ ὃν τὰ πάντα καὶ δι’ οὗ τὰ πάντα|Aquel por cuya causa existen todas las cosas y por quien todas las cosas subsisten |1x|2.10|
|τὸν ἀρχηγὸν τῆς σωτηρίας|El autor de la salvación de ellos|1x|2.10|
|τὸν ἀπόστολον καὶ ἀρχιερέα τῆς ὁμολογίας ἡμῶν Ἰησοῦν|El apóstol y sumo sacerdote de nuestra profesión, Jesús|1x|3.1|
|Ἰησοῦν τὸν υἱὸν τοῦ θεοῦ|Jesús el Hijo de Dios|1x|4.14|
|τοῦ θεοῦ τοῦ ὑψίστου|Dios Altísimo|1x|7.1|
|ὁ κύριος ἡμῶν|nuestro Señor|1x|7.14|
|πνεύματος αἰωνίου |el Espíritu eterno|1x|9.14|
|τὸ πνεῦμα τῆς χάριτος|el Espíritu de gracia|1x|10.29|
|αὐτοὺς ὁ θεὸς |Dios de ellos|1x|11.16|
|τὸν τῆς πίστεως ἀρχηγὸν καὶ τελειωτὴν Ἰησοῦν|Jesús, el autor y consumador de la fe|1x|12.2|
|τῷ πατρὶ τῶν πνευμάτων|el Padre de los espíritus|1x|12.9|
|κριτῇ θεῷ πάντων|Dios, Juez de todos|1x|12.23|
|διαθήκης νέας μεσίτῃ Ἰησοῦ|Jesús, Mediador del nuevo pacto|1x|12.24|
|ὁ θεὸς ἡμῶν |nuestro Dios|1x|12.29|
|Ὁ θεὸς τῆς εἰρήνης|el Dios de paz|1x|13.20|
|τὸν ποιμένα τῶν προβάτων τὸν μέγαν ἐν αἵματι διαθήκης αἰωνίου, τὸν κύριον ἡμῶν Ἰησοῦν|nuestro Señor Jesucristo, el gran pastor de las ovejas|1x|13.20|
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|!Palabra o frase griega|!Traducción|!Frecuencia|!Versículos|
|κύριος|El Señor|3x|5, 9, 14|
|τοῦ κυρίου ἡμῶν Ἰησοῦ Χριστοῦ·|Nuestro Señor Jesucristo|3x|17, 21, 25|
|Ἰησοῦ Χριστοῦ|Jesucristo|2x|1 (2x)|
|θεῷ πατρὶ|Dios Padre|1x|1|
|τοῦ θεοῦ ἡμῶν|Nuestro Dios|1x|4|
|τὸν μόνον δεσπότην καὶ κύριον ἡμῶν Ἰησοῦν Χριστὸν|Jesucristo, nuestro único Señor soberano|1x|4|
|πνεῦμα|El Espíritu|1x|19|
|πνεύματι ἁγίῳ|El Espíritu Santo|1x|20|
|θεοῦ|Dios|1x|21|
|μόνῳ θεῷ σωτῆρι ἡμῶν|El único Dios nuestro Salvador|1x|25|
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|!Palabra o frase griega|!Traducción|!Frecuencia|!Versículos|
|ὁ θεὸς|Dios|15x|1:1, 1:5, 1:13 (2x), 1:20, 2:5, 2:19, 2:23 (2x), 3:9, 4:4 (2x), 4:6, 4:7, 4:8|
|ὁ κύριος|El Señor|10x|1:7, 4:10, 4:15, 5:7, 5:8, 5:10, 5:11 (2x), 5:14, 5:15|
|κριτής|(el) Juez|2x|4:12, 5:9|
|κυρίου Ἰησοῦ Χριστοῦ|El Señor Jesucristo|1x|1:1|
|τοῦ πατρὸς τῶν φώτων|El Padre de luces|1x|1:17|
|τῷ θεῷ καὶ πατρὶ|[nuestro] Dios y Padre|1x|1:27|
|τοῦ κυρίου ἡμῶν Ἰησοῦ Χριστοῦ τῆς δόξης|Nuestro glorioso Señor Jesucristo|1x|2:1|
|τὸν κύριον καὶ πατέρα|El Señor y Padre|1x|3:9|
|νομοθέτης|Dador de la ley|1x|4:12|
|κυρίου Σαβαὼθ|El Señor de los ejércitos|1x|5:4|
|brownaltrows|k
|!Palabra o frase griega |! Traducción |! Frecuencia |!Versículos|
|θεὸς|Dios | 8x |1:1 (2x), 1:2,1:7, 1:16, 2:5, 2:11, 3:8 |
|τοῦ σωτῆρος ἡμῶν θεοῦ|Dios nuestro Salvador| 3x |1:3, 2:10, 3:4 |
|Ἰησοῦ Χριστοῦ|Jesucristo| 1x |1:1 |
|θεοῦ πατρὸς|Dios Padre | 1x |1:4 |
|Χριστοῦ Ἰησοῦ τοῦ σωτῆρος ἡμῶν|Cristo Jesús nuestro Salvador | 1x |1:4|
|τοῦ μεγάλου θεοῦ καὶ σωτῆρος ἡμῶν Ἰησοῦ Χριστοῦ|Nuestro gran Dios y Salvador, Jesucristo | 1x |2:13|
|πνεύματος ἁγίου|El Espíritu Santo | 1x |3:5 |
|Ἰησοῦ Χριστοῦ τοῦ σωτῆρος ἡμῶν|Jesucristo nuestro Salvador | 1x |3:6 |
Hay cuatro secciones distintas en capítulo 12:
:''12.1-6'', el dragón no logra devorar al hijo de la mujer celestial
::''12.7-9'', Miguel y sus ángeles vencen al dragón y sus ángeles, y los lanzan a la tierra
::''12.10-12'', un himno celebrando la victoria de Dios sobre el dragón
:''12.13-17'', el dragón no logra ahogar a la mujer celestial
Las dos secciones intermedias parecen ser un paréntesis entre las dos secciones acerca del dragón y la mujer, por las siguientes razones:
#Vv. 1-6 y 13-17 son narrativas que se enfocan en la mujer, los hijos de la mujer, y el dragón. Vv. 7-12 mencionan el dragón, pero estos versículos son distintos en su enfoque.
#Versículos 6 y 13 repiten la idea de que el dragón fue lanzado a la tierra. Estas repeticiones forman un marco alrededor de la intrusión de vv. 7-12. Son 'ganchos' que conectan vv. 1-6 y 13-17.
#Vv. 10-12 son un comentario acerca de vv. 7-9.
*[[1 Corintios 1.1-3]]
*[[1 Corintios 1.4-9]]
*[[1 Corintios 1.10-17]]
*[[1 Corintios 1.18-25]]
*[[1 Corintios 1.26-31]]
*[[1 Corintios 2.1-5]]
*[[1 Corintios 2.6-16]]
*[[1 Corintios 3.1-4]]
*[[1 Corintios 3.5-9]]
*[[1 Corintios 3.10-15]]
*[[1 Corintios 3.16-17]]
*[[1 Corintios 3.18-23]]
*[[1 Corintios 4.1-5]]
*[[1 Corintios 4.6-13]]
*[[1 Corintios 4.14-21]]
*[[1 Corintios 5.1-13]]
*[[1 Corintios 6.1-11]]
*[[1 Corintios 6.12-20]]
*[[1 Corintios 7.1-40]]
*[[1 Corintios 8]]
*[[1 Corintios 9]]
*[[1 Corintios 10.1-11.1]]
*[[1 Corintios 11.2-16]]
*[[1 Corintios 11.17-34]]
*[[1 Corintios 12]]
*[[1 Corintios 13]]
*[[1 Corintios 14]]
*[[1 Corintios 15]]
*[[1 Corintios 16.1-11]]
*[[1 Corintios 16.12]]
*[[1 Corintios 16.13-24]]
*[[1 Juan 1.1-4]]
*[[1 Juan 1.5-7]]
*[[1 Juan 1.8-10]]
*[[1 Juan 2.1-2]]
*[[1 Juan 2.3-6]]
*[[1 Juan 2.7-11]]
*[[1 Juan 2.12-14]]
*[[1 Juan 2.15-17]]
*[[1 Juan 2.18-27]]
*[[1 Juan 2.28-3.3]]
*[[1 Juan 3.4-10]]
*[[1 Juan 3.11-18]]
*[[1 Juan 3.19-24]]
*[[1 Juan 4.1-6]]
*[[1 Juan 4.7-12]]
*[[1 Juan 4.13-15]]
*[[1 Juan 4.16-21]]
*[[1 Juan 5.1-5]]
*[[1 Juan 5.6-12]]
*[[1 Juan 5.13]]
*[[1 Juan 5.14-15]]
*[[1 Juan 5.16-17]]
*[[1 Juan 5.18-20]]
*[[1 Juan 5.21]]
*[[1 Pedro 1.1-2]]
*[[1 Pedro 1.3-12]]
*[[1 Pedro 1.13-2.3]]
*[[1 Pedro 2.4-10]]
*[[1 Pedro 2.11-3.12]]
*[[1 Pedro 3.13-17]]
*[[1 Pedro 3.18-4.6]]
*[[1 Pedro 4.7-11]]
*[[1 Pedro 4.12-19]]
*[[1 Pedro 5.1-11]]
*[[1 Pedro 5.12-14]]
*[[1 Tesalonicenses 1.1]]
*[[1 Tesalonicenses 1.2-10]]
*[[1 Tesalonicenses 2.1-16]]
*[[1 Tesalonicenses 2.17-3.10]]
*[[1 Tesalonicenses 3.11-13]]
*[[1 Tesalonicenses 4.1-12]]
*[[1 Tesalonicenses 4.13-18]]
*[[1 Tesalonicenses 5.1-11]]
*[[1 Tesalonicenses 5.12-22]]
*[[1 Tesalonicenses 5.23-28]]
*[[1 Timoteo 1.1-2]]
*[[1 Timoteo 1.3-20]]
*[[1 Timoteo 2.1-8]]
*[[1 Timoteo 2.9-15]]
*[[1 Timoteo 3.1-16]]
*[[1 Timoteo 4.1-16]]
*[[1 Timoteo 5.1-16]]
*[[1 Timoteo 5.17-25]]
*[[1 Timoteo 6.1-2]]
*[[1 Timoteo 6.3-19]]
*[[1 Timoteo 6.20-21]]
*[[2 Corintios 1.1-2]]
*[[2 Corintios 1.3-11]]
*[[2 Corintios 1.12-2.4]]
*[[2 Corintios 2.5-11]]
*[[2 Corintios 2.12-17]]
*[[2 Corintios 3.1-11]]
*[[2 Corintios 3.12-4.6]]
*[[2 Corintios 4.7-16a]]
*[[2 Corintios 4.16b-5.10]]
*[[2 Corintios 5.11-6.10]]
*[[2 Corintios 6.11-7.4]]
*[[2 Corintios 7.5-16]]
*[[2 Corintios 8.1-6]]
*[[2 Corintios 8.7-15]]
*[[2 Corintios 8.16-24]]
*[[2 Corintios 9.1-5]]
*[[2 Corintios 9.6-15]]
*[[2 Corintios 10.1-6]]
*[[2 Corintios 10.7-18]]
*[[2 Corintios 11.1-15]]
*[[2 Corintios 11.16-33]]
*[[2 Corintios 12.1-10]]
*[[2 Corintios 12.11-21]]
*[[2 Corintios 13.1-10]]
*[[2 Corintios 13.11-14]]
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!La "señora elegida y sus hijos" en 2 Juan 1
La "señora elegida y sus hijos" a los cuales el anciano escribe en 2 Juan 1 es probablemente una iglesia y los miembros de la iglesia. John Stott nota que el autor cambia entre la segunda personal singular y la segunda persona plural en su carta, y algunos de los comentarios que el anciano hace en su carta no tendría sentido si la carta hablara de una mujer literal con sus hijos literales.
-----
!"A quienes yo amo en la verdad" en 2 Juan 1
La frase "a quienes yo amo en la verdad" en 2 Juan 1 podría significar "a quienes amo de verdad." Pero es más probable que el anciano hace un contraste entre él mismo y los falsos maestros que él menciona más adelante en su carta. El anciano está en la verdad, y los falsos maestros no.
-----
!2 Juan 2
John Stott comenta acerca de 2 Juan 2 que"...somos ligados a nuestros hermanos en Cristo con una liga especial de la verdad. La verdad es la base del amor recíprioco y cristiano." Stott sugiere que la unidad cristiana es debilitada y no mejorada cuando diluimos la verdad cristiana. Por el otro lado, también podemos decir que un compromiso con la verdad no debe minar nuestra responsabilidad de amarnos mútuamente. Muchos Cristianos han caído en conflictos y actitudes poco amables sobre cuestiones de doctrina, y este hecho es una contradicción de la misma doctrina que defendemos. Stott escribe, "Nuestro amor se vuelve débil si no es fortalecido por la verdad, y nuestra verdad se vuelve dura si no es suavizada por el amor." ,,John R. W. Stott, The Letters of John (Grand Rapids: Eerdmans, 19XX), 205, 207.,,
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!2 Juan 4
Según 2 Juan 4, la verdad del mensaje cristiano no es simplemente algo de creer, sino un camino dentro del cual uno necesita caminar. La misma idea se encuentra en 1 Juan 1.6 y 3 Juan 3-4.
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!2 Juan 5
2 Juan 5 contiene lógica circular. Sin embargo, su pensamiento no es contradictorio: amar de verdad implica obedecer los mandamientos de Dios, y el mandamiento de Dios es amar. Obedecer a Dios es una de las maneras en que le mostramos nuestro amor, y el amor es una de las maneras en que obedecemos a Dios.
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!2 Juan 6
"El mandamiento que Juan menciona [en 2 Juan 6] fue un mandamiento viejo porque estaba en la ley (Lv 19.18), aunque el ejemplo de Jesús lo dio una nueva importancia (Jn 13.34-35). En el contexto de 1-2 Juan, "amarse mútuamente" significa adherirse a la comunidad cristiana (en lugar de dejarla, como hacían los secesionistas)." ,,Craig S. Keener, The IVP Bible Background Commentary: New Testament. (Downer's Grove, IL: InterVarsity, 1993),, 1 Juan 2.7-8, 3.11 es otro texto que dice que el nuevo mandamiento de amar es el mandamiento viejo, el que los lectores tenían desde el principio.
-----
!Los engañadores que "han salido al mundo" en 2 Juan 7
En 2 Juan 7 el anciano escribe que muchos engañadores 'han salido' al mundo. Con la palabra 'han salido', ¿quiere decir el autor que ellos han salido de la iglesia? ¿Serán los mismos sececionistas mencionados en 1 Juan 2.18-19? ¿Será un contraste intencional de parte del autor entre 'algunos' de los hijos que andan en la verdad (4) y los 'muchos' que no? Yo creo que esta conclusión sería una sobre-interpretación del texto. No hay necesidad de conectar las personas en v. 7 con los secesionistas en 1 Juan. Tampoco hay necesidad de conectar 'algunos' en v. 4 con los 'muchos' en v. 7. Puede ser que estas conexiones sean válidas, pero no tenemos suficiente información para estar seguros. Una lectura normal de 2 Juan, sin ser influenciada por 1 Juan, sería que a) el anciano de repente se encontró con algunos miembros de la iglesia y los encontró andando en la verdad, y b) el anciano sabe que hay falsos maestros saliendo al mundo para difundir sus enseñanzas. Aún Smalley, que cree que son secesionistas, menciona que la selección de la frase 'han salido' podría haber sido influenciada por el vocabulario misionero del autor. En Juan 8.42, 13.3, 17.18, 20.21 y 3 Juan 7, la palabra ἐξῆλθον tiene que ver con las misiones. ,,Stephen S. Smalley, vol. 51, Word Biblical Commentary : 1,2,3 John, Word Biblical Commentary (Dallas: Word, Incorporated, 2002), 328.,,
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!La encarnación de Cristo en 2 Juan 7
2 Juan 7 eleva la doctrina de la encarnación de Cristo, y hace de ella una doctrina que distingue los verdaderos Cristianos de los inconversos. El anciano hasta dice que las personas que no creen en la encarnación de Cristo son anticristos.
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!2 Juan 8: ¿"Nuestro" trabajo o "vuestro" trabajo?
Lee 2 Juan 8 con cuidado: los mejores manuscritos dicen "para que no perdáis el fruto de nuestro trabajo" (no "vuestro" trabajo como en la traducción Reina Valera). La idea es que el autor y los lectores han trabajado juntos para avanzar el reino de Dios y cosechar el correspondiente fruto. Pero si recibieran a los falsos maestros, los lectores compartirían en sus malas obras (versículo 11) y perderían el terreno que han logrado.
-----
!2 Juan 8 y Jesús
La advertencia en 2 Juan 8, "Mirad por vosotros mismos", en cuanto a los falsos maestros, da eco a una advertencia similar de Jesús en Marcos 13.5: "Mirad que nadie os engañe...." que también se trata de las mentiras de personas falsas.
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!2 Juan 9 y 1 Juan 2.23
2 Juan 9 y 1 Juan 2.23 expresan las mismas ideas en diferentes palabras. Cristo es el camino a Dios, y los que piensan alcanzar a Dios sin Cristo están equivocados.
-----
!Correr adelante en 2 Juan 9
En 2 Juan 9 el anciano critica a todos los que "corren adelante" (una traducción literal del griego) y no permanece en la doctrina de Cristo. John Stott nota que el anciano probablemente usa sarcasmo aquí. Se burla de las alegaciones de los falsos maestros de tener enseñanzas "progresivas" o "avanzadas" que van más allá de las enseñanzas de los apóstoles. Stott saca lo gracioso de las palabras del anciano: "Ellos habían avanzado tanto que hasta habían dejado a Dios detrás de ellos." ,,John R. W. Stott, The Letters of John. (Grand Rapids: Eerdmans, 19XX), 213),, Kistemaker escribe, "El verdadero progreso siempre tiene sus raíces en la enseñanza de Cristo." ,,Simon J. Kistemaker, James and I-III John (Grand Rapids: Baker, 1986), 382.,,
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!La doctrina de Cristo, 2 Juan 9
La frase "la doctrina de Cristo" en 2 Juan 9 probablmente significa "la doctrina que viene de Cristo" y no "la doctrina acerca de Cristo." Simon J. Kistemaker, 382, nota que en Juan 7.16-17, Jesús habla dos veces de "mi doctrina".
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!La hospitalidad en 2 Juan 10-11
En 3 Juan 5-8, el anciano aplaude a Gayo por haber provisto alojamiento a los misioneros itinerantes. Tal hospitalidad fue extremadamente importante en el tiempo de Juan, porque no hubo hoteles modernos, y los hostales de ese tiempo tenía una reputación sórdida. Pero en 2 Juan 10-11, el anciano enfatiza que los misioneros que no traen el mensaje cristiano auténtico no deben recibir la misma hospitalidad de parte de los miembros de las iglesias en casas a las cuales escribe. Capítulos 11 y 12 del Didaché, un documento de la iglesia antigua, contiene una discusión similar y más extensa de este tema.
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!La aplicación de 2 Juan 10
2 Juan 10 no prohibe la recepción de maestros de sectas como los Testigos de Jehová a la casa de uno para dialogar. Lo que prohibe es que los Cristianos den alojamiento y apoyo financiero a tales maestros. Y prohibe que las iglesias, como las iglesias en casa a las cuales el anciano escribe, den a tales personas una bienvenida oficial para hablar y tomar un papel activo en las actividades de la iglesia. Este versículo no enseña un odio intolerante para las personas que tienen creencias diferentes. Solo pide que no apoyemos a los esfuerzos de las personas que activamente promuevan creencias falsas y dañinas.
-----
!2 Juan 13
Las palabras "Los hijos de tu hermana, la elegida" en 2 Juan 13 se refieren a la iglesia desde la cual el anciano escribe, y sus miembros.
*[[2 Pedro 1.1-2]]
*[[2 Pedro 1.3-11]]
*[[2 Pedro 1.12-21]]
*[[2 Pedro 2.1-22]]
*[[2 Pedro 3.1-2]]
*[[2 Pedro 3.3-18a]]
*[[2 Pedro 3.18b]]
*[[2 Tesalonicenses 1.1-2]]
*[[2 Tesalonicenses 1.3-12]]
*[[2 Tesalonicenses 2.1-12]]
*[[2 Tesalonicenses 2.13-3.5]]
*[[2 Tesalonicenses 3.6-15]]
*[[2 Tesalonicenses 3.16-18]]
*[[2 Timoteo 1.1-2]]
*[[2 Timoteo 1.3-5]]
*[[2 Timoteo 1.6-2.13]]
*[[2 Timoteo 2.14-26]]
*[[2 Timoteo 3.1-9]]
*[[2 Timoteo 3.10-17]]
*[[2 Timoteo 4.1-8]]
*[[2 Timoteo 4.9-22]]
!1.15 - El mal ejemplo de los de Asia
Pablo acaba de pedir que Timoteo guarde el depósito que Pablo le ha encomendado (1.13-14). En este versículo Pablo menciona la deslealtad de los creyentes de Asia, para que Timoteo no sea como ellos. Estos creyentes abandonaron a Pablo cuando más los necesitaba.
Timoteo está en Éfeso, en la ciudad más importante de la provincia de Asia. Por eso "sabe" lo que sucedió. Precisamente porque Timoteo sabe, Pablo no escribe los detalles del abandono de los de Asia. Pablo nos deja con varias preguntas:
''¿Cuántos lo abandonaron?''
¿Literalmente todos? ¿O está exagerando Pablo, y quiere decir muchos? Respuesta: Probablemente Pablo está exagerando. Tantas personas lo abandonaron que Pablo sentía como si todos de esa región lo habían abandonado.
''¿Dónde estaban cuando lo abandonaron?''
¿En Asia misma, o en Roma? Es imposible saber.
''¿En qué manera lo abandonaron?''
*¿Es que no lo defendieron cuando fue arrestado? Según esta interpretación, los creyentes de Asia abandonaron a Pablo como los discípulos abandonaron a Jesús en el huerto de Getsemaní.
*¿O que lo dejaron a sufrir en la cárcel sin ayudarlo? Esta interpretación tiene apoyo en el hecho de que ellos son contrastados con Onesiforo, que ayudó a Pablo en la cárcel.
*¿O que abandonaron su fe en Cristo? Esta interpretación tiene apoyo en el hecho de que en otros textos Pablo usa el mismo verbo griego para "abandonar" en relación con la apostasía (2 Tim. 4.4, Tito 1.14). Puede ser que algunos falsos maestros usaban el encarcelamiento de Pablo como evidencia contra Pablo, para convencer a los creyentes de Asia de que deben rechazar el evangelio de Pablo.
*¿O que estaban con el en Roma y dejaron de apoyarlo para volver a Asia? Esta interpretación conecta 1.15 con las deserciones mencionadas en 4.10 y 4.16.
Desafortunadamente, no tenemos suficiente información para saber con seguridad. Todas estas interpretaciones son posibles.
No sabemos más acerca de ''Figelo y Hermógenes''. Pero la implicación de este versículo es que ellos eran personas que Pablo consideraba amigos. Si alguien hubiera sido leal a Pablo, habría sido ellos. Pero decepcionaron a Pablo y lo abandonaron.
''3 Juan 11'' parece actuar como un puente entre vv. 9-10 y v. 12. Diótrefes es el mal ejemplo, y Demetrio es el buen ejemplo.
*[[Apocalipsis 1.1-8]]
*[[Apocalipsis 1.9-20]]
*[[Apocalipsis 2-3, notas generales]]
*[[Apocalipsis 2.1-7]]
*[[Apocalipsis 2.8-11]]
*[[Apocalipsis 2.12-17]]
*[[Apocalipsis 2.18-29]]
*[[Apocalipsis 3.1-6]]
*[[Apocalipsis 3.7-13]]
*[[Apocalipsis 3.14-22]]
*[[Apocalipsis 4.1-11]]
*[[Apocalipsis 5.1-14]]
*[[Apocalipsis 6.1-8.1]]
*[[Apocalipsis 8.2-9.21]]
*[[Apocalipsis 10.1-11]]
*[[Apocalipsis 11.1-19]]
*[[Apocalipsis 12.1-17]]
*[[Apocalipsis 14.1-20]]
*[[Apocalipsis 17.1-18]]
*[[Apocalipsis 18.1-24]]
*[[Apocalipsis 19.1-21]]
*[[Apocalipsis 20.1-15]]
*[[Apocalipsis 21.1-22.5]]
*[[Apocalipsis 22.6-21]]
Muchos comentaristas están de acuerdo en que estos versículos se tratan de la iglesia. Dios envía a Juan a “medir” la iglesia para protegerla espiritualmente, paralelo al sello que la iglesia recibe en 7.1-8. La iglesia sufrirá persecución, pero solo por un tiempo corto, y sobrevivirá.
¿Está viendo Juan el templo en Jerusalén? ¿Al templo en el cielo? ¿O simplemente un templo en su visión? Si es el templo verdadero, tendría que haber visto esta visión antes de 70 d.c. La presencia de Gentiles para hollar a algunos indica que no es un templo en el cielo. Es mejor pensar que Juan vio en su visión un templo simbólico que correspondía al templo que antes existía en Jerusalén.
Algunos dicen que capítulo 11 es el contenido del pequeño rollo de 10.8ff.
*El templo fue medido en Ezequiel 40-43 también.
*La iglesia se llama el templo en 1 Co. 3.16, 2 Co. 6.16 y Ef. 2.21.
*Medidas eran para destruir o para preservar (2 S. 8.2, 2 R. 21.13, Is. 34.11, La. 2.8, Am. 7.7-9, Zac. 2.1-5).
*Los comentaristas no están de acuerdo en cómo interpretar el patio que se deja para que los Gentiles lo hollaran.
**Algunos (como Mounce) dicen que a pesar de que la iglesia es protegida espiritualmente por Dios (de la apostasía, etc), tiene que sufrir persecución. La parte interior del templo y el patio de afuera son la misma iglesia vista por dos perspectivas diferentes.
**Otros (como Hendriksen) dicen que los verdaderos creyentes son la parte interior, y los falsos creyentes en la iglesia serán entregados a los Gentiles (inconversos) para ser perseguidos.
**Otros dicen que los que son entregados a los Gentiles son los Judíos inconversos. Dicen que hay una ironía aquí: Antes, eran los Judíos que ocupaban el patio interior del templo en Jerusalén, y los Gentiles el patio exterior. Pero ahora son los Judíos que rechazaron a Cristo que son enviados al patio exterior para ser hollados por los Gentiles, mientras que los creyentes en Cristo, Judío o Gentil, son los que ocupan el lugar central y protegido del templo. “…Juan está dividiendo la humanidad entre Cristianos y Gentiles.” (Morris, 142).
*Ladd dice que estos versículos hablan de la preservación del pueblo Judío. Lc. 21.24 dice que es la ciudad de Jerusalén que será pisoteada por los Gentiles, y es basado en Zac. 12.3, LXX.
*11.8 dice que Jerusalén es un lugar de persecución como Sodoma y Egipto. Así que es mejor ver tambien en vv. 1-2 hay un contraste entre el templo que es la iglesia y Jerusalén que se opone a la iglesia.
*El trasfondo para el período de tiempo es Daniel 8.9-14. El punto del período de tiempo es que la persecución será limitada en su duración, y controlada por Dios (v. 2).
,,Fuentes: Comentarios de Aune, Moiunce, Morris, Hendriksen, Ladd.,,
*[[Colosenses 1.1-2]]
*[[Colosenses 1.3-12]]
*[[Colosenses 1.13-14]]
*[[Colosenses 1.15-20]]
*[[Colosenses 1.21-23]]
*[[Colosenses 1.24-2.5]]
*[[Colosenses 2.6-7]]
*[[Colosenses 2.8]]
*[[Colosenses 2.9-15]]
*[[Colosenses 2.16-23]]
*[[Colosenses 3.1-4]]
*[[Colosenses 3.5-17]]
*[[Colosenses 3.18-4.1]]
*[[Colosenses 4.2-4]]
*[[Colosenses 4.5-6]]
*[[Colosenses 4.7-18]]
*[[Efesios 1.1-2]]
*[[Efesios 1.3-14]]
*[[Efesios 1.15-23]]
*[[Efesios 2.1-10]]
*[[Efesios 2.11-22]]
*[[Efesios 3.1]]
*[[Efesios 3.2-13]]
*[[Efesios 3.14-19]]
*[[Efesios 3.20-21]]
*[[Efesios 4.1-16]]
*[[Efesios 4.17-25]]
*[[Efesios 4.26-5.2]]
*[[Efesios 5.3-14]]
*[[Efesios 5.15-20]]
*[[Efesios 5.21]]
*[[Efesios 5.22-33]]
*[[Efesios 6.1-4]]
*[[Efesios 6.5-9]]
*[[Efesios 6.10-6.20]]
*[[Efesios 6.21-24]]
*[[Ezequiel 25.01-7]]
*[[Ezequiel 25.08-11]]
*[[Ezequiel 25.12-14]]
*[[Ezequiel 25.15-17]]
*[[Ezequiel 26]]
*[[Ezequiel 27]]
*[[Ezequiel 28.01-10]]
*[[Ezequiel 28.11-19]]
*[[Ezequiel 28.20-23]]
*[[Ezequiel 28.24-26]]
*[[Ezequiel 29.01-16]]
*[[Ezequiel 29.17-21]]
*[[Ezequiel 30.01-19]]
*[[Ezequiel 30.20-26]]
*[[Ezequiel 31]]
*[[Ezequiel 32.01-16]]
*[[Ezequiel 32.17-32]]
*[[Ezequiel 33.01-9]]
*[[Ezequiel 33.10-20]]
*[[Ezequiel 33.21-22]]
*[[Ezequiel 33.23-33]]
''Filemón 1-3''
*Esta es la introducción a la carta.
*La introducción a Filemón ''sigue la forma típica'' para cartas bíblicas:
@@.indent2 Remitentes (v. 1a)@@
@@.indent2 Destinatarios (vv. 1b-2)@@
@@.indent2 Saludo (v. 3)@@
*''Remitentes:'' Pablo incluye a Timoteo como remitente, pero se nota en v. 4 en adelante que usa "yo" y "mi". Es una carta personal de Pablo a Filemón.
*''Destinatarios:'' Formalmente la carta está dirigida a Filemón, Apia, Arquipo y a toda la iglesia que se reune en su casa. Sin embargo, Pablo usa "tú" (segunda persona singular), porque en actualidad el mensaje de la carta está dirigida a Filemón. En la sección Técnicas Persuasivas, vemos que la inclusión de los nombres de su familia y la iglesia es una estrategia de Pablo de adquirir la obediencia de Filemón. La carta sería leída en el culto de la iglesia que se reune en la casa de Filemón. Si Filemón no cumple con el pedido de Pablo, todos van a saberlo, y Filemón se sentirá avergonzado.
*''Saludo:'' Pablo hace ''tres cambios'' al típico saludo de una carta del primer siglo:
**Pablo convierte el saludo χαίρειν ("saludos") a χάρις ("gracia").
**Pablo añade el saludo hebreo de shalom (paz, εἰρήνη en griego).
**Pablo pone a Jesucristo después de Dios.
''Filemón 4-7''
*Esta sección es la ''acción de gracias'', un elemento típico en las cartas bíblicas. Sirve como puente entre la introducción de la carta y el cuerpo de la carta.
*Las cualidades de Filemón que Pablo alaba en estos versículos (su compañerismo, su amor para los santos y la forma en que conforta los corazones de los santos) son las cualidades que usa en versículos 9, 17 y 20 para presionarlo a cumplir con su petición.
**''Versículo 5:'' Pablo probablemente "oyó" de estas cualidades de Filemón por medio de Epafras, que también reportó a Pablo acerca de la iglesia en Colosa (Col. 1.7-8).
**''Versículo 6:'' Pablo ora para que la eficicacia evangelística de Filemón reciba un impulso por medio de su descubrimiento de todos los beneficios de estar "en Cristo." La frase misteriosa "en Cristo", mencionada varias veces en esta pequeña carta, se refiere a un concepto central en la teología de Pablo, la transferencia del creyente del dominio de las tinieblas a una unión mística con Cristo.
**''Versículo 7:'' Nótese la conexión entre este versículo, v. 12 y v. 20:
***Filemón es conocido como una persona que conforta o 'refresca' los corazones de los santos.
***Onésimo es el 'corazón' de Pablo.
***Pablo le pide a Filemón a que conforte su corazón también.
''Filemón 8-16''
*''Versículos 8-9:'' Con estos versículos Pablo comienza el cuerpo de la carta. Le recuerda a Filemón que Pablo tiene todo derecho como apóstol de mandar que Filemón cumpla con su pedido. Sin embargo, prefiere apelar al sentido de compasión de Filemón. Es difícil decidir si Pablo se refiere a su edad (es un hombre viejo y merece compasión) o a su autoridad eclesiástica (es un anciano de iglesia y merece el respeto). También le recuerda del cumplido que le dio en v. 7: Filemón tiene la reputación de amar; ahora que extienda el mismo amor a Pablo, cumpliendo su petición.
*''Versículo 10:'' El lenguage de parto se refiere al hecho de que Pablo fue instrumental en la conversión de Onésimo.
*''Versículo 11:'' Aquí y en v. 20 Pablo hace un juego de palabras basado en el nombre 'Onésimo.' Antes Onésimo fue inútil para Filemón, pero ahora ha resultado útil tanto para Pablo como para Filemón. El nombre 'Onésimo' quiere decir 'útil.' Es un nombre muy apropiado para un esclavo. Posiblemente Filemón mismo le puso este nombre en esperanza de que sería un esclavo muy útil.
*''Versículos 12-14:'' Pablo reconoce que no sería correcto retener los servicios de Onésimo cuando éste pertenece a Filemón.
*''Versículos 15-16:'' Pablo usa una técnica gramática que se llama el 'pasivo divino', el uso de la voz pasiva para expresar diplomáticamente la actividad de Dios sin mencionar directamente a Dios. (Era la costumbre de los Judíos evitar mencionar el nombre de Dios demasiado). Posiblemente, Pablo propone, la separación de Onésimo y Filemón fue la voluntad de Dios. Y la implicación de Pablo es que si fue la voluntad de Dios, Filemón no debe oponerse a esta voluntad por castigar a Onésimo.
*La conversión de Onésimo lo hace parte de la familia. Ahora es un "amado hermano" tanto a Filemón como a Pablo. La comunión entre Cristianos transforma las relaciones interpersonales.
''Filemón 17-22''
Versículos 17-22 concluyen el cuerpo de la carta.
*''Versículo 17:'' Pablo mencionó el compañerismo de Filemón en vv. 1-2. Ahora dice que debe extender el mismo compañerismo a Pablo. Filemón debe tratar a Onésimo con el mismo respeto con que trataría a Pablo.
*''Versículos 18-19'' constituyen una promesa a pagar daños incurridos por Onésimo. ¿Se refiere a dinero robado? ¿A un presupuesto malgastado? ¿A ingresos perdidos por la ausencia de un esclavo? Pablo aquí espera que Filemón reconocerá una buena oferta. No solamente ofrece pagar los daños, sino que le recuerda a Filemón la déuda que debe a Pablo. ¿Será una déuda económica o espiritual? ¿Tal vez Filemón también se convirtió bajo el ministerio de Pablo?
*''Versículo 20:'' Pablo mencionó el amor de Filemón y la forma en que confortó los corazones de los santos en v. 7. Ahora dice que debe extender el mismo amor a Pablo y confortar su corazón también. Otra vez hace un juego de palabras con el nombre Onésimo, que quiere decir 'Útil' o 'Provechoso.' Pablo espera recibir algun 'provecho' de Filemón.
*''Versículo 21:'' Qué interesante que aquí Pablo confía en la 'obediencia' de Filemón, cuando en vv. 8-9 Pablo dice que no le estaba mandando, sino solo rogando. Véase los asuntos introductorios para Filemón para más información acerca del significado de la frase "aun más de lo que te digo."
*En ''versículo 22'' Pablo menciona la posibilidad de una visita inminente al hogar de Filemón al salir de la cárcel. Probablemente es una presión sútil de parte de Pablo para que Filemón cumpliera su pedido. ¡Imagine cómo se sentiría Filemón de culpable durante la visita de Pablo si no ha cumplido con este favor!
''Filemón 23-25''
*En esta parte de la conclusión de la carta encontramos ''saludos'' de los compañeros de Pablo (23-24) y una 'bendición de gracia' (25).
*Los que mandan saludos también mandan saludos en Colosenses 4. Es posible que la mención de estos compañeros es otra presión para que Filemón cumpliera el favor que Pablo le pide. Filemón sabrá que hay Cristianos en otras partes que también conocen la petición de Pablo.
*[[Filipenses 1.1-2]]
*[[Filipenses 1.3-8]]
*[[Filipenses 1.9-11]]
*[[Filipenses 1.12-26]]
*[[Filipenses 1.27-30]]
*[[Filipenses 2.1-4]]
*[[Filipenses 2.5-11]]
*[[Filipenses 2.12-18]]
*[[Filipenses 2.19-24]]
*[[Filipenses 2.25-30]]
*[[Filipenses 3.1]]
*[[Filipenses 3.2-4a]]
*[[Filipenses 3.4-6]]
*[[Filipenses 3.7-11]]
*[[Filipenses 3.12-14]]
*[[Filipenses 3.15-17]]
*[[Filipenses 3.18-21]]
*[[Filipenses 4.1-3]]
*[[Filipenses 4.4-23]]
*[[Gálatas 1.1-5]]
*[[Gálatas 1.6-10]]
*[[Gálatas 1.11-2.21]]
*[[Gálatas 3.1-5]]
*[[Gálatas 3.6-9]]
*[[Gálatas 3.10-14]]
*[[Gálatas 3.15-18]]
*[[Gálatas 3.19-25]]
*[[Gálatas 3.26-4.7]]
*[[Gálatas 4.8-20]]
*[[Gálatas 4.21-5.12]]
*[[Gálatas 5.13-26]]
*[[Gálatas 6.1-10]]
*[[Gálatas 6.11-18]]
*[[Hebreos 1.1-4]]
*[[Hebreos 1.5-14]]
*[[Hebreos 2.1-4]]
*[[Hebreos 2.5-18]]
*[[Hebreos 3.1-6]]
*[[Hebreos 3.7-19]]
*[[Hebreos 4.1-13]]
*[[Hebreos 4.14-16]]
*[[Hebreos 5.1-10]]
*[[Hebreos 5.11-14]]
*[[Hebreos 6.1-12]]
*[[Hebreos 6.13-20]]
*[[Hebreos 7.1-10]]
*[[Hebreos 7.11-28]]
*[[Hebreos 8.1-6]]
*[[Hebreos 8.7-13]]
*[[Hebreos 9.1-10]]
*[[Hebreos 9.11-28]]
*[[Hebreos 10.1-18]]
*[[Hebreos 10.19-25]]
*[[Hebreos 10.26-31]]
*[[Hebreos 10.32-39]]
*[[Hebreos 11.1-40]]
*[[Hebreos 12.1-13]]
*[[Hebreos 12.14-29]]
*[[Hebreos 13.1-17]]
*[[Hebreos 13.18-25]]
*[[Las oraciones griegas en Hechos]]
*[[Hechos 1.1-11]]
*[[Hechos 1.12-26]]
*[[Hechos 2.1-13]]
*[[Hechos 2.14-36]]
*[[Hechos 2.37-41]]
*[[Hechos 2.42-47]]
*[[Hechos 3.1-11]]
*[[Hechos 3.12-26]]
*[[Hechos 4.1-4]]
*[[Hechos 4.5-12]]
*[[Hechos 4.13-22]]
*[[Hechos 4.23-31]]
*[[Hechos 4.32-37]]
*[[Hechos 5.1-11]]
*[[Hechos 5.12-16]]
*[[Hechos 5.17-26]]
*[[Hechos 5.27-33]]
*[[Hechos 5.34-42]]
*[[Hechos 6.1-7]]
*[[Hechos 6.8-15]]
*[[Hechos 7.1-53]]
*[[Hechos 7.54-8.1]]
*[[Hechos 8.2-3]]
*[[Hechos 8.4-25]]
*[[Hechos 8.26-40]]
*[[Hechos 9.1-19]]
*[[Hechos 9.20-25]]
*[[Hechos 9.26-31]]
*[[Hechos 9.32-35]]
*[[Hechos 9.36-43]]
*[[Hechos 10.1-8]]
*[[Hechos 10.9-23a]]
*[[Hechos 10.23b-48]]
*[[Hechos 11.1-18]]
*[[Hechos 11.19-30]]
*[[Hechos 12.1-5]]
*[[Hechos 12.16-19a]]
*[[Hechos 12.19b-25]]
*[[Hechos 13.1-3]]
*[[Hechos 13.4-12]]
*[[Hechos 13.13-52]]
*[[Hechos 14.1-7]]
*[[Hechos 14.8-20]]
*[[Hechos 14.21-28]]
*[[Hechos 15.1-35]]
*[[Hechos 15.36-41]]
*[[Hechos 16.1-5]]
*[[Hechos 16.6-10]]
*[[Hechos 16.11-40]]
*[[Hechos 17.1-9]]
*[[Hechos 17.10-15]]
*[[Hechos 17.16-34]]
*[[Hechos 18.1-17]]
*[[Hechos 18.18-22]]
*[[Hechos 18.23]]
*[[Hechos 18.24-28]]
*[[Hechos 19.1-41]]
*[[Hechos 20.1-6]]
*[[Hechos 20.7-16]]
*[[Hechos 20.17-38]]
*[[Hechos 21.1-16]]
*[[Hechos 21.17-26]]
*[[Hechos 21.27-22.21]]
*[[Hechos 22.22.29]]
*[[Hechos 22.30-23.10]]
*[[Hechos 23.11-35]]
*[[Hechos 24.1-27]]
*[[Hechos 25.1-12]]
*[[Hechos 25.13-26.32]]
*[[Hechos 27.1-13]]
*[[Hechos 27.14-44]]
*[[Hechos 28.1-10]]
*[[Hechos 28.11-31]]
*[[Oraciones griegas en Juan]]
*[[Juan 1.1-18]]
*[[Juan 1.19-34]]
*[[Juan 1.35-51]]
*[[Juan 2.1-11]]
*[[Juan 2.12-22]]
*[[Juan 2.23-25]]
*[[Juan 3.1-21]]
*[[Juan 3.22-30]]
*[[Juan 3.31-36]]
*[[Juan 4.1-42]]
*[[Juan 4.43-54]]
*[[Juan 5.1-15]]
*[[Juan 5.16-30]]
*[[Juan 5.31-47]]
*[[Juan 6.1-15]]
*[[Juan 6.16-21]]
*[[Juan 6.22-59]]
*[[Juan 6.60-71]]
*[[Juan 7.1-13]]
*[[Juan 7.14-24]]
*[[Juan 7.25-39]]
*[[Juan 7.40-52]]
*[[Juan 7.53-8.11]]
*[[Juan 8.12-20]]
*[[Juan 8.30-47]]
*[[Juan 8.48-59]]
*[[Juan 9.1-12]]
*[[Juan 9.13-34]]
*[[Juan 9.35-41]]
*[[Juan 10.1-21]]
*[[Juan 10.22-39]]
*[[Juan 10.40-42]]
*[[Juan 11]]
*[[Juan 11.55-12.8]]
*[[Juan 12.9-19]]
*[[Juan 12.20-36]]
*[[Juan 12.37-50]]
*[[Juan 13.21-30]]
*[[Juan 13.31-38]]
*[[Juan 14.1-14]]
*[[Juan 14.15-31]]
*[[Juan 15.1-8]]
*[[Juan 15.9-17]]
*[[Juan 15.18-16.4]]
*[[Juan 16.5-15]]
*[[Juan 16.16-33]]
*[[Juan 17.1-5]]
*[[Juan 17.6-19]]
*[[Juan 17.20-26]]
*[[Juan 18.15-27]]
*[[Juan 18.28-19.16a]]
*[[Juan 19.16b-42]]
*[[Juan 20.1-9]]
*[[Juan 20.10-29]]
*[[Juan 20.30-31]]
*[[Juan 21.1-14]]
*[[Juan 21.15-23]]
*[[Juan 21.24-25]]
*[[Judas 1-2]]
*[[Judas 3-4]]
*[[Judas 5-7]]
*[[Judas 8]]
*[[Judas 9-10]]
*[[Judas 11]]
*[[Judas 12a]]
*[[Judas 12b-13]]
*[[Judas 14-15]]
*[[Judas 16]]
*[[Judas 17-19]]
*[[Judas 20-23]]
*[[Judas 24-25]]
*[[Lucas 1.1-4]]
*[[Lucas 1.5-25]]
*[[Lucas 1.26-38]]
*[[Lucas 1.39-56]]
*[[Lucas 1.57-66]]
*[[Lucas 1.67-80]]
*[[Lucas 2.1-7]]
*[[Lucas 2.8-20]]
*[[Lucas 2.21-39]]
*[[Lucas 2.40]]
*[[Lucas 2.41-51]]
*[[Lucas 2.52]]
*[[Lucas 3.1-20]]
*[[Lucas 3.21-22]]
*[[Lucas 3.23-38]]
*[[Lucas 4.1-13]]
*[[Lucas 4.14-15]]
*[[Lucas 4.16-30]]
*[[Lucas 4.31-37]]
*[[Lucas 4.38-39]]
*[[Lucas 4.40-44]]
*[[Lucas 5.1-11]]
*[[Lucas 5.12-16]]
*[[Lucas 5.17-26]]
*[[Lucas 5.27-39]]
*[[Lucas 6.1-11]]
*[[Lucas 6.12-16]]
*[[Lucas 6.17-49]]
*[[Lucas 7.1-10]]
*[[Lucas 7.11-17]]
*[[Lucas 7.18-35]]
*[[Lucas 7.36-50]]
*[[Lucas 8.1-3]]
*[[Lucas 8.4-15]]
*[[Lucas 8.16-18]]
*[[Lucas 8.19-21]]
*[[Lucas 8.22-25]]
*[[Lucas 8.26-39]]
*[[Lucas 8.40-56]]
*[[Lucas 9.1-6]]
*[[Lucas 9.7-9]]
*[[Lucas 9.10]]
*[[Lucas 9.11-17]]
*[[Lucas 9.18-27]]
*[[Lucas 9.28-36]]
*[[Lucas 9.37-45]]
*[[Lucas 9.46-50]]
*[[Lucas 9.51-56]]
*[[Lucas 9.57-62]]
*[[Lucas 10.1-16]]
*[[Lucas 10.17-24]]
*[[Lucas 10.25-37]]
*[[Lucas 10.38-42]]
*[[Lucas 11.1-13]]
*[[Lucas 11.14-26]]
*[[Lucas 11.27-28]]
*[[Lucas 11.29-32]]
*[[Lucas 11.33-36]]
*[[Lucas 11.37-54]]
*[[Lucas 12.1-12]]
*[[Lucas 12.13-21]]
*[[Lucas 12.22-34]]
*[[Lucas 12.35-48]]
*[[Lucas 12.49-53]]
*[[Lucas 12.54-59]]
*[[Lucas 13.1-9]]
*[[Lucas 13.10-17]]
*[[Lucas 13.18-22]]
*[[Lucas 13.23-30]]
*[[Lucas 13.31-35]]
*[[Lucas 14.1-6]]
*[[Lucas 14.7-24]]
*[[Lucas 14.25-35]]
*[[Lucas 15.1-7]]
*[[Lucas 15.8-10]]
*[[Lucas 15.11-32]]
*[[Lucas 16.1-9]]
*[[Lucas 16.10-13]]
*[[Lucas 16.14-18]]
*[[Lucas 16.19-31]]
*[[Lucas 17.1-6]]
*[[Lucas 17.7-10]]
*[[Lucas 17.11-19]]
*[[Lucas 17.20-37]]
*[[Lucas 18.1-8]]
*[[Lucas 18.9-14]]
*[[Lucas 18.15-17]]
*[[Lucas 18.18-30]]
*[[Lucas 18.31-34]]
*[[Lucas 18.35-43]]
*[[Lucas 19.1-10]]
*[[Lucas 19.11-27]]
*[[Lucas 19.28-40]]
*[[Lucas 19.41-44]]
*[[Lucas 19.45-46]]
*[[Lucas 19.47-48]]
*[[Lucas 20.1-8]]
*[[Lucas 20.9-19]]
*[[Lucas 20.20-26]]
*[[Lucas 20.27-40]]
*[[Lucas 20.41-44]]
*[[Lucas 20.45-47]]
*[[Lucas 21.1-4]]
*[[Lucas 21.5-19]]
*[[Lucas 21.20-24]]
*[[Lucas 21.25-33]]
*[[Lucas 21.34-36]]
*[[Lucas 21.37-38]]
*[[Lucas 22.1-6]]
*[[Lucas 22.7-13]]
*[[Lucas 22.14-38]]
*[[Lucas 22.39-46]]
*[[Lucas 22.47-53]]
*[[Lucas 22.54-62]]
*[[Lucas 22.63-65]]
*[[Lucas 22.66-71]]
*[[Lucas 23.1-7]]
*[[Lucas 23.8-12]]
*[[Lucas 23.13-25]]
*[[Lucas 23.26-49]]
*[[Lucas 23.50-56]]
*[[Lucas 24.1-12]]
*[[Lucas 24.13-32]]
*[[Lucas 24.33-43]]
*[[Lucas 24.44-49]]
*[[Lucas 24.50-53]]
*[[Marcos 1.1-13]]
*[[Marcos 1.14-15]]
*[[Marcos 1.16-20]]
*[[Marcos 1.21-28]]
*[[Marcos 1.29-31]]
*[[Marcos 1.32-34]]
*[[Marcos 1.35-39]]
*[[Marcos 1.40-45]]
*[[Marcos 2.1-12]]
*[[Marcos 2.13-17]]
*[[Marcos 2.18-22]]
*[[Marcos 2.23-28]]
*[[Marcos 3.1-6]]
*[[Marcos 3.7-12]]
*[[Marcos 3.13-19]]
*[[Marcos 5.21-43]]
*[[Marcos 3.20-30]]
*[[Marcos 3.31-35]]
*[[Marcos 4.01-20]]
*[[Marcos 4.21-23]]
*[[Marcos 4.24-25]]
*[[Marcos 4.26-29]]
*[[Marcos 4.30-34]]
*[[Marcos 4.35-41]]
*[[Marcos 5.01-20]]
*[[Marcos 5.21-43]]
*[[Marcos 6.1-6]]
*[[Marcos 6.7-13]]
*[[Marcos 6.14-29]]
*[[Marcos 6.30-44]]
*[[Marcos 6.45-56]]
*[[Marcos 7.01-23]]
*[[Marcos 7.24-30]]
*[[Marcos 7.31-37]]
*[[Marcos 8.1-13]]
*[[Marcos 8.14-21]]
*[[Marcos 8.22-26]]
*[[Marcos 8.27-9.1]]
*[[Marcos 9.2-13]]
*[[Marcos 9.14-29]]
*[[Marcos 9.30-37]]
*[[Marcos 9.38-41]]
*[[Marcos 9.42-50]]
*[[Marcos 10.1-12]]
*[[Marcos 10.13-16]]
*[[Marcos 10.17-31]]
*[[Marcos 10.32-34]]
*[[Marcos 10.35-45]]
*[[Marcos 10.46-52]]
*[[Marcos 11.1-11]]
*[[Marcos 11.12-26]]
*[[Marcos 11.27-33]]
*[[Marcos 12.1-12]]
*[[Marcos 12.13-17]]
*[[Marcos 12.18-27]]
*[[Marcos 12.28-34]]
*[[Marcos 12.35-37]]
*[[Marcos 12.38-40]]
*[[Marcos 12.41-44]]
*[[Marcos 13.1-37]]
*[[Marcos 14.1-9]]
*[[Marcos 14.10-11]]
*[[Marcos 14.12-26]]
*[[Marcos 14.27-31]]
*[[Marcos 14.32-42]]
*[[Marcos 14.43-52]]
*[[Marcos 14.53-65]]
*[[Marcos 14.66-72]]
*[[Marcos 15.1-15]]
*[[Marcos 15.16-41]]
*[[Marcos 15.42-47]]
*[[Marcos 16.1-8]]
*[[Marcos 16.9-20]]
*[[Romanos 5.12-21]]
*[[Romanos 6.1-23]]
*[[Romanos 7.13-25]]
*[[Romanos 8.18-30]]
*[[Romanos 9.30-10.21]]
*[[Romanos 11.25-32]]
*[[Romanos 12.1-2]]
*[[Romanos 12.3-8]]
*[[Salmo 1]]
*[[Salmo 2]]
*[[Salmo 3]]
*[[Salmo 4]]
*[[Salmo 5]]
*[[Salmo 6]]
*[[Salmo 7]]
*[[Salmo 8]]
*[[Salmo 9]]
*[[Salmo 10]]
*[[Salmo 11]]
*[[Salmo 12]]
*[[Salmo 013]]
*[[Salmo 14]]
*[[Salmo 15]]
*[[Salmo 16]]
*[[Salmo 17]]
*[[Salmo 18]]
*[[Salmo 19]]
*[[Salmo 20]]
*[[Salmo 21]]
*[[Salmo 22]]
*[[Salmo 23]]
*[[Salmo 24]]
*[[Salmo 25]]
*[[Salmo 26]]
*[[Salmo 27]]
*[[Salmo 28]]
*[[Salmo 29]]
*[[Salmo 30]]
*[[Salmo 31]]
*[[Salmo 32]]
*[[Salmo 33]]
*[[Salmo 34]]
*[[Salmo 35]]
*[[Salmo 36]]
*[[Salmo 37]]
*[[Salmo 38]]
*[[Salmo 39]]
*[[Salmo 40]]
*[[Salmo 41]]
*[[Salmo 42]]
*[[Salmo 43]]
*[[Salmo 044]]
*[[Salmo 45]]
*[[Salmo 46]]
*[[Salmo 47]]
*[[Salmo 48]]
*[[Salmo 49]]
*[[Salmo 50]]
*[[Salmo 51]]
*[[Salmo 52]]
*[[Salmo 53]]
*[[Salmo 54]]
*[[Salmo 55]]
*[[Salmo 56]]
*[[Salmo 57]]
*[[Salmo 58]]
*[[Salmo 59]]
*[[Salmo 60]]
*[[Salmo 61]]
*[[Salmo 62]]
*[[Salmo 63]]
*[[Salmo 64]]
*[[Salmo 65]]
*[[Salmo 66]]
*[[Salmo 67]]
*[[Salmo 68]]
*[[Salmo 69]]
*[[Salmo 70]]
*[[Salmo 71]]
*[[Salmo 72]]
*[[Salmo 73]]
*[[Salmo 74]]
*[[Salmo 75]]
*[[Salmo 76]]
*[[Salmo 77]]
*[[Salmo 78]]
*[[Salmo 79]]
*[[Salmo 80]]
*[[Salmo 81]]
*[[Salmo 82]]
*[[Salmo 83]]
*[[Salmo 84]]
*[[Salmo 85]]
*[[Salmo 86]]
*[[Salmo 87]]
*[[Salmo 88]]
*[[Salmo 89]]
*[[Salmo 90]]
*[[Salmo 91]]
*[[Salmo 92]]
*[[Salmo 93]]
*[[Salmo 94]]
*[[Salmo 95]]
*[[Salmo 96]]
*[[Salmo 97]]
*[[Salmo 98]]
*[[Salmo 99]]
*[[Salmo 100]]
*[[Salmo 101]]
*[[Salmo 102]]
*[[Salmo 103]]
*[[Salmo 104]]
*[[Salmo 105]]
*[[Salmo 106]]
*[[Salmo 107]]
*[[Salmo 108]]
*[[Salmo 109]]
*[[Salmo 110]]
*[[Salmo 111]]
*[[Salmo 112]]
*[[Salmo 113]]
*[[Salmo 114]]
*[[Salmo 115]]
*[[Salmo 116]]
*[[Salmo 117]]
*[[Salmo 118]]
*[[Salmo 119]]
*[[Salmo 120]]
*[[Salmo 121]]
*[[Salmo 122]]
*[[Salmo 123]]
*[[Salmo 124]]
*[[Salmo 125]]
*[[Salmo 126]]
*[[Salmo 127]]
*[[Salmo 128]]
*[[Salmo 129]]
*[[Salmo 130]]
*[[Salmo 131]]
*[[Salmo 132]]
*[[Salmo 133]]
*[[Salmo 134]]
*[[Salmo 135]]
*[[Salmo 136]]
*[[Salmo 137]]
*[[Salmo 138]]
*[[Salmo 139]]
*[[Salmo 140]]
*[[Salmo 141]]
*[[Salmo 142]]
*[[Salmo 143]]
*[[Salmo 144]]
*[[Salmo 145]]
*[[Salmo 146]]
*[[Salmo 147]]
*[[Salmo 148]]
*[[Salmo 149]]
*[[Salmo 150]]
*[[Santiago 1.1]]
*[[Santiago 1.2-4]]
*[[Santiago 1.5-8]]
*[[Santiago 1.9-11]]
*[[Santiago 1.12]]
*[[Santiago 1.13-15]]
*[[Santiago 1.16-18]]
*[[Santiago 1.19-20]]
*[[Santiago 1.21-27]]
*[[Santiago 2.1-9]]
*[[Santiago 2.10-13]]
*[[Santiago 2.14-26]]
*[[Santiago 3.1-2a]]
*[[Santiago 3.2b-12]]
*[[Santiago 3.13-18]]
*[[Santiago 4.1-3]]
*[[Santiago 4.4-5]]
*[[Santiago 4.6-10]]
*[[Santiago 4.11-12]]
*[[Santiago 4.13-16]]
*[[Santiago 4.17]]
*[[Santiago 5.1-6]]
*[[Santiago 5.7-9]]
*[[Santiago 5.10-11]]
*[[Santiago 5.12]]
*[[Santiago 5.13-16]]
*[[Santiago 5.17-18]]
*[[Santiago 5.19-20]]
*[[Tito 1.1-4]]
*[[Tito 1.5-9]]
*[[Tito 1.10-16]]
*[[Tito 2.1-10]]
*[[Tito 2.11-14]]
*[[Tito 2.15]]
*[[Tito 3.1-2]]
*[[Tito 3.3-7]]
*[[Tito 3.8]]
*[[Tito 3.9]]
*[[Tito 3.10-11]]
*[[Tito 3.12-15]]
''El énfasis en la piedad y la santificación:''
*Piedad es una palabra clave de la carta (1.3, 6, 7; 2.9; 3.11)
*Tenemos que guardarnos del error (3.17), huir la corrupción del mundo, y añadir virtud sobre virtud (1.5-11) para crecer en la gracia y conocimiento de Jesucristo (3.18).
''La importancia de la memoria''
Pedro nos escribe para que nos acordemos de lo que hemos aprendido. En contraste, Pedro dice que los enemigos del Cristianismo son olvidadizos.
''La importancia del conocimiento y la doctrina''
Pedro describe nuestra doctrina con la palabra “conocimiento” (1.2, 1.3, 1.5-6, 1.8, 2.20, 2.21, 3.18). Dice que tenemos que prestar atención a lo que hemos aprendido de las profetas inspirados por Dios
''Los límites de la tolerancia''
Pedro no acepta la herejía y la corrupción del mundo y en particular de los falsos maestros. Nos da la impresión que debemos oponernos a las falsas enseñanzas en la iglesia.
''La motivación pastoral de la escatología''
Los burladores decían que las acciones no tienen consecuencias eternas. Todo seguirá igual. Pedro insiste en lo contrario. Tenemos que anhelar la segunda venida, adelantarla, y prepararnos para ella. “Como nada en este mundo es duradera, entonces tiene sentido para los creyentes vivir para el siglo venidero y sus valores.” ,,(Davids, DTIB, 585),,
|!4.10|En esto consiste el amor: no en que nosotros hayamos amado a Dios, sino en que él nos amó a nosotros y envió a su Hijo en propiciación por nuestros pecados.|
|!4.18-21|En el amor no hay temor, sino que el perfecto amor echa fuera el temor, porque el temor lleva en sí castigo. De donde el que teme, no ha sido perfeccionado en el amor.<br>Nosotros lo amamos a él porque él nos amó primero. Si alguno dice: «Yo amo a Dios», pero odia a su hermano, es mentiroso, pues el que no ama a su hermano a quien ha visto, ¿cómo puede amar a Dios a quien no ha visto? Y nosotros tenemos este mandamiento de él: «El que ama a Dios, ame también a su hermano».|
|!5.1-3|Todo aquel que cree que Jesús es el Cristo es nacido de Dios; y todo aquel que ama al que engendró ama también al que ha sido engendrado por él. En esto conocemos que amamos a los hijos de Dios, cuando amamos a Dios y guardamos sus mandamientos, pues este es el amor a Dios: que guardemos sus mandamientos; y sus mandamientos no son gravosos|
<span class="source">Texto bíblico: Reina Valera Revisada (1995) Bible Text (Miami: Sociedades Biblicas Unidas, 1998)</span>
|!2.10|El que ama a su hermano, permanece en la luz y en él no hay tropiezo.|
|!3.10-11|En esto se manifiestan los hijos de Dios y los hijos del diablo: todo aquel que no hace justicia y que no ama a su hermano, no es de Dios. Este es el mensaje que habéis oído desde el principio: que nos amemos unos a otros.|
|!3.14|Nosotros sabemos que hemos pasado de muerte a vida, porque amamos a los hermanos. El que no ama a su hermano permanece en muerte.|
|!3.16-18|En esto hemos conocido el amor, en que él puso su vida por nosotros; también nosotros debemos poner nuestras vidas por los hermanos. Pero el que tiene bienes de este mundo y ve a su hermano tener necesidad y cierra contra él su corazón, ¿cómo mora el amor de Dios en él? Hijitos míos, no amemos de palabra ni de lengua, sino de hecho y en verdad.|
|!3.23|Y este es su mandamiento: que creamos en el nombre de su Hijo Jesucristo y nos amemos unos a otros como nos lo ha mandado.|
|!4.7-8|Amados, amémonos unos a otros, porque el amor es de Dios. Todo aquel que ama es nacido de Dios y conoce a Dios. El que no ama no ha conocido a Dios, porque Dios es amor.|
|!4.11-12|Amados, si Dios así nos ha amado, también debemos amarnos unos a otros. Nadie ha visto jamás a Dios. Si nos amamos unos a otros, Dios permanece en nosotros y su amor se ha perfeccionado en nosotros.|
|!4.16-21|Y nosotros hemos conocido y creído el amor que Dios tiene para con nosotros. Dios es amor, y el que permanece en amor permanece en Dios y Dios en él. En esto se ha perfeccionado el amor en nosotros, para que tengamos confianza en el día del juicio, pues como él es, así somos nosotros en este mundo. En el amor no hay temor, sino que el perfecto amor echa fuera el temor, porque el temor lleva en sí castigo. De donde el que teme, no ha sido perfeccionado en el amor. <br>Nosotros lo amamos a él porque él nos amó primero. Si alguno dice: «Yo amo a Dios», pero odia a su hermano, es mentiroso, pues el que no ama a su hermano a quien ha visto, ¿cómo puede amar a Dios a quien no ha visto? Y nosotros tenemos este mandamiento de él: «El que ama a Dios, ame también a su hermano».|
|!5.1-2|Todo aquel que cree que Jesús es el Cristo es nacido de Dios; y todo aquel que ama al que engendró ama también al que ha sido engendrado por él. En esto conocemos que amamos a los hijos de Dios, cuando amamos a Dios y guardamos sus mandamientos...|
<span class="source">Texto bíblico: Reina Valera Revisada (1995) Bible Text (Miami: Sociedades Biblicas Unidas, 1998)</span>
#El libro de Apocalipsis fue escrito con propósitos pastorales y doxológicos, no con fines especulativos, para satisfacer la curiosidad escatológica de personas del siglo XXI. Debemos tener la misma actitud pastoral y doxológica cuando leemos el libro.
#Una interpretación de un texto de Apocalipsis debe tener sentido para Juan y sus iglesias. No puede significar algo que ellos no entenderían. Si Jesucristo le hubiera dado a Juan una visión de Musulmanes y papas a través de la historia de la iglesia, no habría tenido ninguna relevancia para sus lectores. Igualmente, sus contemporáneos no habrían sacado provecho de un libro solo interesado en detalles sobre el fin del mundo. Tenemos que interpretar el libro por medio de las circunstancias de Juan y las siete iglesias. Solo después podremos encontrar analogías con nuestro propio contexto para ver su relevancia.
#Juan vio una visión simbólica, no una pantalla al futuro lejano. Cuando Juan dice que vio estrellas y candeleros, lo que vio fueron estrellas y candeleros que actuaban como símbolos. No se puede decir que Juan vio cosas futuras como helicópteros y bombas nucleares, y que no supo qué eran, y los describió como langostas feroces o montañas que fueron echadas al mar.
#Este libro es un libro simbólico, y su primer capítulo nos demuestra este hecho (1.20). Debemos asumir que las imágenes y números en el libro son simbólicos a menos que el contexto nos da motivos de interpretarlos literalmente.
#Juan escribe usando el tiempo pasado, porque está describiendo lo que vio antes de escribir. Sin embargo, muchas cosas que vio se cumplirán en el futuro.
#Richard Hays (Moral Vision, 183) recomienda que leamos Apocalipsis "desde abajo", es decir, desde un punto de vista de la iglesia como una minoría perseguida y presionada por tentaciones, no "desde arriba", desde la perspectiva de una iglesia mayoría y poderosa, como por ejemplo la situación de la iglesia evangelica en los Estados Unidos.
#El libro de Apocalipsis fue escrito para leerse en voz alta en un culto cristiano. Tiene cualidades de una obra dramática escrita para el teatro. No debemos asumir que el libro es una secuencia cronológica, sino un desfile de escenas dramáticas escritas para impresionar los sentidos y las imaginaciones de los oidores.
#Muchas de las imágenes de Apocalipsis fueron incluidos para dar una impresión general, no para sacar significados de cada detalle particular. No debemos exigir del texto más de lo que está ahí.
#Debemos leer el libro buscando las muchas alusiones al Antiguo Testamento, e investigando estas alusiones para enriquecer nuestro entendimiento del texto.
Richard Bauckham y James Ressequie dicen que Apocalipsis pinta un retrato de un "éxodo escatológico" de un nuevo Israel a la tierra prometida (la nueva Jerusalén). En este éxodo, Cristo saca su pueblo de Babilonia tal como Dios sacó que pueblo de Egipto. Lo que sigue es la evidencia que estos autores ofrecen:
#Jesús se describe como un cordero que actúa como rescate (similar al cordero de la Pascua).
#Jesús convierte su pueblo en un reino y sacerdotes que sirven a Dios (Apocalipsis 1.6, 5.10; compare con Éxodo 19.5-6).
#Varias de las plagas en Apocalipsis dan eco a las diez plagas del éxodo.
#En Apocalipsis 7 los santos son sellados para protegerlos de las plagas (especialmente en 7.3 y 9.4). Esto es similar a la protección que Dios dio a Israel durante la primera Pascua, cuando la última plaga afectó a los Egipcios pero no a los Israelitas que habían aplicado la sangre a sus puertas.
#En Apocalipsis 10.1 las piernas del ángel se describen como pilares de fuego.
#Los dos testigos de Apocalipsis 11 tienen el poder de convertir el agua en sangre y afectar a la tierra con todo tipo de plagas, tal como Dios hizo por medio de Moisés en Egipto (Apocalipsis 11.6). En Apocalipsis 11.8 Jerusalén es llamada Egipto.
#Apocalipsis 15.2-4 se parece a Éxodo 15. En Éxodo 15 Israel cantó el cántico de Moisés al lado del mar después de la derrota del ejército de faraón. De la misma manera, en Apocalipsis 15.2-4 el pueblo de Dios "canta el cántico de Moisés" al lado de un mar. Además, en Éxodo 15.11 el pueblo canta las maravillas y proezas gloriosas de Dios y preguntan "¿Quién como tú?", y en Apocalipsis 15.2-4 el pueblo canta las maravillas y proezas gloriosas de Dios y preguntan, "¿Quién no te temerá?"
#Los fenómenos cósmicos en Apocalipsis 16.18 son reminescientes de los fenómenos cósmicos que acompañaban la aparición de Dios en el Monte Sinaí en Éxodo.
#En Apocalipsis 18.4 una voz celestial llama, «¡Salid de ella, pueblo mío, para que no seáis partícipes de sus pecados ni recibáis parte de sus plagas!,
,,Fuentes: Richard Bauckham, The Theology of the Book of Revelation. (Cambridge: Cambridge University Press, 1993); James Ressequie, The Revelation of John: A Narrative Commentary. (Grand Rapids: Baker Academic, 2009),,
!El trasfondo del Nuevo Testamento
*[[Video de Palestina desde el aire]]
*[[La lista completa de los libros apócrifos]]
*[[Momentos claves del período intertestamentario]]
*[[Los rivales del Cristianismo en el tiempo apostólico]]
*[[Los factores que contribuyeron al crecimiento del Cristianismo]]
*[[El impacto del Cristianismo en el mundo antiguo]]
!La teología del Nuevo Testamento
*[[La sexualidad en el Nuevo Testamento]]
!El estudio del Nuevo Testamento
*[[Acerca de la posibilidad de libros pseudepígrafos en el Nuevo Testamento]]
''Nombre tradicional'': Irresistible gracia
''Nombre, versión TACOS'': Obedientes a su llamado irresistible
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|>|!El autor no parece conocer a los Efesios, a pesar de que Pablo pasó años en Éfeso.|
|Manifiesta solamente un conocimiento general acerca de ellos (1.13, 1.15-16).|''Respuestas:'' <br>Pero si esta es una carta circular, es natural que Pablo asuma que hay muchos que él no conoce personalmente o que no saben mucho acerca de él.<br><br>3.13, 6.19-22 asumen una relación entre el autor y sus destinatarios.|
|En 3.2 escribe como si no supiera si los destinatarios han escuchado de su ministerio.|~|
|Su descripción de la conversión y crecimiento de ellos no parece incluir la influencia de Pablo|~|
|No hay saludos personales en esta carta, en contraste con los numerosos saludos en Romanos 15-16, a una iglesia que nunca había visitado.|''Respuestas:''<br>Más bien si vemos las cartas de Pablo, parece que mientas más conoce a una iglesia personalmente, menos saludos hay. Pablo no incluyó saludos en 2 Corintios, Gálatas, 1-2 Tesalonicenses o Filipenses.<br><br>Si la carta fue un circular, la omisión de saludos es entendible.<br><br>Y como enfatiza la unidad de la iglesia en esta carta, Pablo probablemente no quiso llamar la atención innecesariamente a ciertos individuos y excluir a otros (Hoehner, 23).|
,,Fuentes: Harold W. Hoehner, Ephesians: An Exegetical Commentary. (Grand Rapids: Baker, 2002); Peter T. O’Brien, The Letter to the Ephesians. (Grand Rapids: Wm. B. Eerdmans, 1999).,,
''Las objeciones''
*Diferencias históricas y teológicas entre Hechos y las cartas de Pablo
**Hechos parece a favor de la ley de los Judíos, Pablo en contra.
**Pablo se concentra en la obra de Cristo en la cruz, mientras Lucas casi no enfatiza la cruz
**Pablo cree en la venida inminente de Cristo, mientras muchos creen que Lucas escribió en parte porque la demora de la venida de Cristo provocaba la necesidad de tener relatos históricos del comienzo de la iglesia, porque la iglesia iba a estar más tiempo en la tierra.
**En Hechos 17 la naturaleza tiene un efecto positivo de preparar el mundo para el evangelio, mientras para Pablo la creación solo tiene un efecto negativo en los inconversos.
**Demasiado énfasis se ha puesto en las secciones en la primera persona plura.
***¿Quizás el autor usó fuentes de testigos y no eliminó el uso de la primera persona plural de sus fuentes?
***¿Quizás usó la primera persona plural para un efecto retórico?
*El Pablo descrito en Hechos parece diferente que el Pablo de las cartas paulinas. Véase [[Supuestas discrepancias entre Hechos y Pablo]]
''Respuestas a las objeciones''
*Muchos eruditos creen que Marcos fue escrito en los años 50. Eso da tiempo para que Hechos fuera escrito en el año 62 por Lucas.
*Las diferencias entre Pablo y Hechos no son irreconciliables, y podrían haber surgido naturalmente por los diferentes propósitos y énfasis entre ellos.
''Objeción:'' 2 Pedro fue escrito después de Judas al final del primer siglo, así que no puede haber sido escrito por Pedro.
://Respuesta: véase la introducción a Judas para argumentos a favor de la posición que Pedro escribió primero.//
''Objeción:'' 2 Pedro fue disputado desde el principio en la iglesia patrística (véase Aceptación en el Canon).
''Objeción:'' El autor se refiere a las cartas de Pablo como Escrituras. Es evidencia de una fecha muy tarde.
://Respuesta: Pablo mismo refiere a sus cartas y sus enseñanzas como Palabra de Dios y considera que sus palabras tienen una autoridad máxima (1 Co. 2.16, 7.17, 7.40, 14.37-38, 1 Ts. 2.13, 2 Ts. 3.14). //
''Objeción:'' Tiene una cristología deficiente (No pude encontrar evidencia para esta posición)
''Objeción:'' Tiene una escatología deficiente (Ladd, 650. Ladd no da evidencia para esta posición)
''Objeción:'' Tiene un sabor Gnóstico, donde el mundo es una cárcel corrupta que necesitamos escapar, y el objetivo del creyente es participar en la naturaleza divina de Dios después de la muerte (1.4).
://Respuesta: Ladd dice que Pedro usa el lenguaje del Gnosticismo (participar en la naturaleza divina) para expresar una creencia cristiana, la unión con Cristo. “Los Gnósticos enseñaban que gnosis era el destino de la humanidad después de la muerte; en esta vida el cuerpo no importa, así que uno tiene la libertad de dar plena expresión a todos los apetitos corporales. 2 Pedro dice, al contrario, que esta conducta inmoral constituye la contaminación del mundo desde la cual el “gnóstico” Cristiano ha sido liberado.” (Ladd, 651)//
://Respuesta: había ideas gnósticas en el primer siglo. Y muchos énfasis del Gnosticismo del segundo siglo no se encuentran en 2 Pedro.//
''Objeción:'' Habla de la “fe” como la tradición—el cuerpo de doctrinas que uno tiene que creer—en vez de tratarlo como la actividad de fe que uno realiza. Esto, según algunos, es una señal que la carta viene de una época posterior cuando la doctrina estaba más codificada.
://Respuesta: No hay necesidad de requerir una diferencia de muchas décadas para explicar el desarrollo de la palabra “fe” como un cuerpo de doctrinas. Puede ser el resultado del deseo de los apóstoles de trasmitir sus creencias a otros. Usaban las palabras evangelio o verdad, pero también podían haber usado “fe” para notar el contenido de su “fe.”//
''Objeción:'' 1 Pedro usa apokalupsis donde 2 Pedro usa parousia, para hablar de la segunda venida de Cristo.
://Respuesta: La diferencia entre apokalupsis y parousia no significa nada. Pablo usa ambos términos como sinónimos en sus cartas. Y si la carta hubiera sido escrita por un impostor, podemos preguntar por qué no fue más cuidadoso en imitar el vocabulario de 1 Pedro.//
''Objeción:'' ¿Por qué Pedro usó la frase “sus apóstoles” en 3.2? Parece raro si Pedro es uno de los apóstoles y colega de ellos.
*1 Pedro cita el AT 31 veces, 2 Pedro 5 veces.
://Respuesta: Hay más alusiones al AT en 2 Pedro—véase Contexto Canónico abajo. Además, es interesante notar que ambas cartas muestran una preferencia para los mismos libros, Salmos, Proverbios e Isaías.//
''Objeción:'' El tono es muy diferente entre las dos cartas.
://Respuesta: Esto se debe a los propósitos distintos de las dos cartas.//
''Objeción:''El vocabulario es muy diferente entre las dos cartas
*Solo tienen 100 palabras en común, mientras que las palabras que no tienen en común son 599. (Harrison 414-415)
*La mayoría de las palabras en común son palabras comunes. Solo 26 de ellos ocurren menos de 20 veces en el NT, y solo 10 ocurren menos de diez veces en el NT (Bauckham).
://Respuesta: La diferencia entre el vocabulario de las cartas se debe a los énfasis distintos entre los libros.//
''Objeción:''La calidad de griego es inferior a 1 Pedro
*El uso de los artículos es deficiente
*Usa la palabra gar (por) excesivamente
*El estilo no es muy elegante
://Respuesta: La diferencia entre el griego de 1 Pedro y 2 Pedro puede ser debido al uso de un amanuenses para 1 Pedro (Silvano en 1 Pedro 5.12), resultando en un estilo superior. 2 Pedro, entonces, es el fruto de un escritor que era un pescador galileo que aprendió el griego como segundo idioma, posiblemente cuando ya era un adulto.//
''Objeción:'' El autor usa la transfiguración para fingir que es Pedro.
://Respuesta: es pura conjectura. Además, debemos notar que el autor no usa el lenguaje de los Evangelios Sinópticos para hablar de la transfiguración. Si fue Pedro, es natural que dependió de su propia memoria del evento en vez de basarse en los relatos de otros. Si fue un impostor, es difícil ver por qué no usó el lenguaje de los Sinópticos.//
''Objeción:'' Es imposible que Pedro hubiera hablado de Pablo en términos tan positivos en 3.15-16 después de su conflicto en Antioquia (Gal. 2.11ff). Tampoco es posible que Pedro hubiera clasificado a sus cartas como Escrituras.
://Respuesta: Es muy posible que Pedro aprendió su lección en Antioquia, o por lo menos no guardó rencor contra Pablo después del evento.//
*Fíjate que el paso de consultar a los comentarios es el penúltimo paso. La idea es de darte habilidades que disminuyen tu dependencia de los comentaristas.
*La gran mayoría de los pasos no requieren la inversión de dinero en muchos libros. Sin embargo, hay ciertos pasos (por ejemplo, el octavo paso) donde la compra de libros es de mucho provecho.
*Si esta lista parece intimidante, no debes preocuparte, por dos razones:
**Primero, se entiende que no siempre vas a poder cubrir todos los pasos cada vez que predicas. Cada texto es distinto, y algunos textos requieren ciertos pasos más que otros. Concéntrate en los pasos más importantes para el texto que vas a predicar.
**Con la práctica, muchos de estos pasos toman menos esfuerzo y tiempo cada vez.
#El autor nunca dice que es un apóstol
#*Una respuesta sería que las iglesias a las cuales Juan escribe sabrían cuál de los Juanes les escribe. Así que no era necesario identificarse con más especificidad, ni enfatizar su apostolicidad.
#El estilo y el vocabulario de Apocalipsis son notablemente diferente a los del Evangelio y las cartas de Juan.
#*Esto sí es un argumento de peso. Pero una respuesta podría ser que el contenido de los libros es muy distinto, y esto requiere un cambio en estilo y vocabulario.
#La calidad de la gramática griega en Apocalipsis es muy inferior a la del Evangelio y las cartas de Juan.
#*Este argumento es posiblemente el de más peso. Pero algunos responden diciendo que el griego no era el primer idioma de Juan. Cuando Juan escribió el Evangelio, tenía la ayuda de un amanuensis (secretario). En cambio, cuando escribió Apocalipsis, estaba exiliado a una isla-cárcel sin la ayuda amanuensis (secretario) para limpiar su griego. Otros dicen que Juan fue intencional en escribir Apocalipsis con griego inferior. Él quería detener a sus lectores para que leyeran su libro con cuidado, para fijarse en los detalles de su libro.
#Se puede decir que la teología de Apocalipsis difiere de la teología del Evangelio y las cartas de Juan.
#*Algunos dicen que el Dios del Evangelio es amor, pero el Dios de Apocalipsis es un Dios de juicio. Pero esta idea simplista. En toda la Biblia vemos tanto la justicia como el amor de Dios. Las dos cosas no contradicen.
#*Algunos dicen que el retrato de Cristo en Juan es de un Revelador y un Redentor, pero el Cristo de Apocalipsis es un Guerrero y un Soberano. Pero no vemos ninguna tensión entre estas diferentes funciones de Cristo.
#*Algunos dicen que el Evangelio de Juan se enfoca en "escatología realizada" (es decir, los cambios que el evangelio hace en las personas en el presente), mientras Apocalipsis se enfoca en la escatología futura. Pero este contraste no es correcto. El Evangelio de Juan está lleno de referencias a la escatología futura también.
#Hay una tradición que alega que Juan el apóstol murió jóven como mártir. Él no hubiera vivido una vida suficiente large para vivir y escribir en el tiempo en que fue escrito Apocalipsis.
#*Pero muchos de la iglesia antigua creían que Juan el apóstol lo escribió, y que escribió en el tiempo del emperador Domiciano, hacia los finales del primer siglo. Así que esta tradición de la muerte temprana de Juan no fue universalmente aceptada.
#Apocalipsis menciona el nombre de su autor, mientras el Evangelio de Juan es anónimo, escrito por "el discípulo amado".
#*Esta diferencia es en verdad sorprendente, pero no elimina la posibilidad que el autor tuvo diferentes intenciones cuando escribió sus respectivos libros. Puede ser que por modestidad excluyó su nombre del Evangelio, especialmente porque aparece en el Evangelio. Pero en el caso de Apocalipsis, sintió la necesidad de incluir su nombre para autenticar la profecía que recibió de Jesús.
#No hay nada en Apocalipsis que indica que el autor había conocido a Jesús personalmente durante la vida de éste en la tierra. Esto es sorprendente si el libro fue escrito por uno de los doce apóstoles.
#*La respuesta es que el autor de Apocalipsis está reportando el contenido de una visión. No está exponiendo sus propios pensamientos. No tenía necesidad de mencionar su pasado con Jesús en este libro. ¿Hubiera sido necesario que los apóstoles incluyeran menciones de su tiempo con Jesús en todas las cosas que escribieron?
#Algunas personas en los primeros siglos de la iglesia cristiana (Gayo, Dionisio, Marción) no creían que Juan era el autor de Apocalipsis.
#*Gayo y Dionisio, ambos del tercer siglo, tenían motivos teológicos para negar que Juan era el autor de Apocalipsis: ellos querían detener los movimientos milenialistas que usaban Apocalipsis 20 para apoyar sus ideas. En el caso de Marción, no debemos tomar muy en serio sus conclusiones acercda de autorío de Apocalipsis, porque él tenía la costumbre de rechazar cualquier porción del Nuevo Testamento que no apoyaba sus creencias distintas.
,,Sources: David Aune, Word Biblical Commentary: Revelation 1-5. (Waco, TX: Word, 1997); Carson, Moo and Morris, An Introduction to the New Testament. (Grand Rapids: Zondervan, 1992),,
'Apocalipsis' es un término literario inventado por el académico alemán K. I. Nitzsch en 1822. Se refiere a las obras escritas por Judíos y Cristianos entre 200 a.c. y 100 d.c. que comparten ciertas características. Lo que sigue es una lista de estas características.
#Los apocalipsis generalmente son seudónimos - es decir, escritos como si fuera por una figura antigua como Enoc o Abraham.
#Los apocalipsis fueron escritos desde un contexto de opresión, persecución y desesperación. Muchos eruditos usan la frase 'literatura de resistencia' para describirlos.
#Un intermediario celestial aparece en los apocalipsis para interpretar visiones o revelar conocimiento oculto.
#Los apocalipsis contienen un dualismo agudo, un contraste entre lo que se llama el 'siglo presente', dominado por el mal, y un 'siglo venidero' que traerá el cambio deseado.
#Los apocalipsis suelen ser pesimistas en cuanto a la posibilidad de cambios positivos durante el presente siglo. Lo que se necesita, según los apocalipsis, es una intervención radical de parte de Dios para derribar a los enemigos de Dios y poner las cosas en orden.
#Los apocalipsis suelen estar llenos de simbolismo.
#Los apocalipsis tienen ser deterministas, describiendo un futuro inesacapable, escrito en piedra por un calendario fijo por Dios.
#En los apocalipsis, los eventos contemporáneos al autor se describen como si fueron profetizados en el pasado lejano. Lo que sucede en el tiempo del autor es el cumplimiento de profecías que fueron revelados hace siglos.
,,Fuentes: David Aune, Word Biblical Commentary: Revelation 1-5. (Waco, TX: Word, 1997); Elwell y Yarbrough, Al Encuentro del Nuevo Testamento. (Grand Rapids: Baker), 395, Grant R. Osborne, “Recent Trends in the Study of the Apocalypse”, en The Face of New Testament Studies. (Grand Rapids: Baker Academic, 2004), 476,,
#Fred Craddock nos urge a no evitar predicar sobre Apocalipsis solo porque no nos gusta el tiempo y el esfuerzo que se requiere para entenderlo. Nosotros y nuestras iglesias necesitamos y merecemos ser inspirados por esta parte importante de la Palabra de Dios. Además, predicar sobre Apocalipsis es una manera importante de disipar las ideas erróneas que se han desarrollado alrededor de este libro.
#Los dos propósitos de este libro son de confortar a los Cristianos perseguidos, y fortalecerlos para resistir las presiones de la sociedad a aceptar una vida idólatra e inmoral. Debemos considerar cuál de estos dos propósitos es más relevante para nuestros oidores. Puede ser que nuestra iglesia es perseguida a menudo, o puede ser que hayan muchas tentaciones a las cuales nuestra iglesia está expuesta. Debemos mostrar a nuestros oidores las formas en que Apocalipsis les habla con respecto a estos propósitos.
#Hay que aprovechar de los muchos himnos y coros basados en el libro de Apocalipsis. Usa su letra como material para tus sermones sobre Apocalipsis. Haz que se canten estos himnos y coros en los cultos donde se predica de Apocalipsis.
#Hay muchos conceptos erróneos populares acerca de la escatología en general y acerca del libro de Apocalipsis en particular. Necesitarás corregir estos conceptos para ayudar a tus oidores a formar un mejor entendimiento de este libro.
#El libro de Apocalipsis es una obra de arte. Inculca en tus oidores un sentido de fascinación para los muchos aspectos impresionantes de este libro, incluyendo sus muchas alusiones al Antiguo Testamento, y su vasta variedad de técnicas literarias.
#Fred Craddock nos recuerda que el acto de explicar un texto no es igual al acto de predicar el texto. En el caso del libro de Apocalipsis, las explicaciones de sus detalles a veces impiden algo que es mucho más importante: permitir que el libro "forme su propio mundo" en las mentes de tus oidores.
#Los mensajes a las siete iglesias en capítulos dos y tres formarían una buena serie de siete sermones. Se podría preguntar, "¿Cómo es nuestra iglesia similar a la iglesia en este texto?" "¿Qué escribiría Jesucristo si enviara una carta a nuestra iglesia?" "¿A cuál de las siete iglesias es más semejante nuestra iglesia?"
#Judith Wray recomienda usar pasajes del libro de Apocalipsis a través del culto. Ella nota que hay referencias a la oración, al incienso, al silencio, a los testimonios, a las trompetas, y a las invitaciones. Yo añadaría las bienaventuranzas, las doxologías, y la apertura y lectura de libros. Estos elementos de Apocalipsis podrían conectarse a las diferentes partes del culto - tocar una trompeta, guardar silencio, quemar incienso, etc, para resaltar el texto de Apocalipsis a través del culto y no solo durante la predicación. Para dar un ejemplo, Wray recomienda que se usa Apocalipsis 22.17 como invitación a la Santa Cena.
,,Fuentes: Carey, Greg, “Teaching and preaching the book of Revelation in the church”, Review & Expositor 98 no 1 Wint 2001, p 87-100; Craddock, Fred B, “Preaching the Book of Revelation”, Interpretation 40 no 3 Jl 1986, p 270-282; Wishart, Charles Frederick, “Patmos in the pulpit: a meditation on apocalyptic”,Interpretation 1 no 4 O 1947, p 456-465; Wray, Judith K Hoch, “The revelation: worship resource for preaching”, Living Pulpit 12 no 3 Jl-S 2003, p 8-9,,
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|>|!Olores|
|Canela|18.13|
|Especias aromáticas|18.13|
|Incienso|5.8, 8.3-5, 18.13|
|Mirra|18.13|
|>|!Sabores|
|Amargo|8.11, 10.9-10|
|Dulce|10.9-10|
|El sabor asqueroso de agua tibia|3.16|
,,Fuente: Wilson, 44,,
#Apocalipsis es el libro del Nuevo Testamento en que el tema de la liturgia o el culto a Dios es más prominente.
#El tema del culto provee el conflicto principal del libro de Apocalipsis, el contraste entre los que adoran a Dios y los que adoran a la bestia. Dios no tolera la falsa adoración, así que la narrativa gira aldrededor del tema e incluye escenas de adoración verdadera, "Cada etapa de la victoria de Dios - a través de capítulos 7-19 - es acompañada por la adoración en el cielo." (Bauckham, Kindle section 459)
#Thompson menciona "varias amenazas al culto auténtico" encontradas en Apocalipsis: el culto al emperador (cap. 13), la sinagoga de Satanás (2.9, 3.9), el trono de Satanás (2.13), la idolatría (9.20), la comida sacrificada a los ídolos (2.14), intentos de adorar a los ángeles (19.10, 22.8-9), y una profetiza falsa dentro de o por lo menos influenciando a las iglesias (2.20). La iglesia tiene que mantener puro su culto aunque esté rodeada de alternativas religiosas.
#El culto se describe a veces en términos políticos e imperiales. Capítulo cuatro no imita cultos judíos, paganos o cristianos, sino imita el culto rendido al emperador romano. La palabra de más uso para el culto en Apocalipsis es 'postrarse' - un acto de sumisón a la soberanía real de Dios. Las coronas se echan delante del trono de Dios, de la misma manera en que hacían los senadores y delegados de otras comunidades delante de César para reconocer su autoridad sobre ellos. Hasta el acto de cantar alrededor del trono de Dios es una parodia política: los emperadores mantenían cortesanos, "notorios en mantener un coro perpétuo de alabanza, dándole loores día y noche..." (Gloer). También hay referencias a Dios como el Todopoderoso, y llamados a rendirle poder y autoridad a él.
#Gloer escribe que la aclamación que Dios es "digno" no se encuentra ni en el Antiguo Testamento ni en el Judaísmo. Nahkro dice que la palabra fue usada acerca de las personas en posiciones de alta autoridad política, y de algunos militares importantes (p. ej. los guardaespaldas del emperador y los comandantes de los ejércitos. La palabra originalmente significaba "de igual peso" pero llegó a significar "digno", "merecedor", "apto", "estimable" y "apropiado."
#El culto se rinde a Dios Padre y también a Jesucristo. Esto hubiera sido escandaloso para los Judíos del primer siglo, porque eran monoteístas firmes. Pero los primeros Cristianos, también monoteístas firmes, encontraron lugar dentro de su monoteísmo para el culto a Jesús.
#Motivos del culto a Dios en Apocalipsis: es digno, es eterno, es soberano, es santo, es el Creador, es el Redentor, es Juez, su plan se está llevando a cabo. Todos estos temas se conectan a las circunstancias y los propósitos del libro:
#*Decir que solo Dios es digno de alabranza es una declaración que implica que el emperador y los ídolos paganos no eran dignos.
#*Decir que Dios es eterno y soberano es una consolación a Cristianos perseguidos. Viendo su situación inmediata de sufrimiento, ellos serían tentados a perder la vista de los planes de Dios a largo plazo, y su poder para llevarlo a cabo.
#Decir que Dios es santo traería a la mente de muchos Cristianos los abundantes versículos del Antiguo Testamento acerca de la santidad de Dios y su intolerancia de la idolatría e inmoralidad que asechaban a los Cristianos del primer siglo.
#Decir que Dios es el Creador enfatiza la obediencia que Dios requiere de toda criatura. También nos recuerda que la humanidad es solamente una parte pequeña de un panorama mucho más grande. En Apocalipsis vemos las fuerzas de la creación reaccionando al pecado y rescatando al pueblo de Dios, y vemos la redención de la tierra misma. El Creador restaurará la creación que "el dragón, el serpiente antiguo" corrompió cuando llevó a la humanidad por mal camino.
#Decir que el Cordero que fue inmolado es el Redentor traería a la mente el éxodo, donde Israel fue redimida el día después de que fue matado el cordero de la Pascua. Egipto, poderoso e idólatra, con un rey que alegaba ser Dios, fue derrotada, y Dios llamó su pueblo de ella. Juan y sus lectores enfrentaban una situación similar.
#Decir que Dios es Juez conforta a Cristianos perseguidos tentados a ceder a las demandas del estatu quo: si permanezcan fieles, Dios los recompensará y juzgar a los que los tientan y los oponen.
#Hay numerosos elementos litúrgicos en Apocalipsis: la palabra amén, canciones antifonales, doxologías, ofrendas (coronas puestas delante del trono), himnos, incienso, la palabra maranata, ramos de palmera, oraciones, postración, vestidos, comidas sagradas, gritos de celebración, silencio, acción de gracias, trompetas, y cantos de victoria.
#Thompson menciona un sentido de misterio y distancia que hay en un culto. En Apocalipsis no vemos una descripción de Dios mismo, solo de lo que sucede alrededor de su trono. Este sentido de misterio y distancia contrarresta las tendencias humanas de querer entender todo acerca de Dios y de tener demasiada confianza delante de él.
#Apocalipsis conecta el tema de culto con los temas de temor (11.18, 14.7, 15.4) y de servicio (7.15, 22.3).
#Antes de capítulo 19, toda la adoración y todas las canciones ocurren en el cielo, no en la terra. No hay culto en la tierra, y las únicas canciones en la tierra son los lamentos para Babilonia en capítulos 17 y 18. Pero cuando se gana la última victoria, hay alabanza tanto en la tierra como en el cielo, y estos dos llegan a ser uno. (Thompson) Bauckham dice que la meta de la adoración en Apocalipsis es “como en el cielo, así también en la tierra.”
,,Fuentes: Richard Bauckham, The Theology of the Book of Revelation. (Cambridge: Cambridge University Press, 1993); W. Hulitt Gloer, “Worship God! liturgical elements in the Apocalypse.” in Review and Expositor 98 no 1 Wint 2001, p 35-57; Mazie Nahkro, “The manner of worship according to the book of Revelation.” in Bibliotheca sacra 158 no 630 Ap-Je 2001, p 165-180; Mazie Nahkro, “The meaning of worship according to the book of Revelation.” in Bibliotheca sacra 158 no 629 Ja-Mr 2001, p 75-85; Marianne Meye Thompson, “Worship in the Book of Revelation.” in Ex Auditu 8 1992, 45-54;,,
#Tanto Apocalipsis 1.3 como Lucas 11.28 pronuncian una bienaventuranza sobre los que oyen y obedecen la palabra de Dios.
#Tanto Apocalipsis 1.7 como Mateo 24.30 dicen que Jesús vendrá sobre las nubes y que las naciones lamentarán por causa de su venida.
#La descripción de Jesús en Apocalipsis 1.16 es similar a la descripción de la transfiguración de Jesús en Mateo 17.2.
#La frase "El que tiene oídos para oír" en Apocalipsis 2.7, 2.11 y 2.17 da eco al uso similar de Jesús en Mateo 11.15, 13.9, etc.
#La venida de Jesús se compara a un ladrón en Apocalipsis 3.3, Mateo 24.42-43 y Lucas 12.39-40.
#En Apocalipsis 3.5 Jesús dice que él reconocerá delante de su Padre a los que vencen. En Mateo 10.32 y Lucas 12.8, Jesús dice que reconocerá delante de su Padre a los que lo reconocen a él.
#Apocalipsis 3.20-21 dice que Jesús llama, y los que lo invitan y vencen en sus pruebas comerán y beberán con Jesús y se sentarán en su trono. Lucas 12.35-40 habla de siervos que necesitan abrir la puerta cuando su Amo llama. Lucas 22.28-30 dice que los discípulos de Jesús comerán y beberán con él y se sentarán sobre tronos. Mateo 19.28 también menciona los tronos de los discípulos de Jesús.
#Los siete sellos en Apocalipsis 6 y el discurso escatológico en Mateo 24, Marcos 13 y Lucas 21 mencionan los mismos fenómenos en casi el mismo orden: falsos Cristos, guerras, hambre, plagas, temblores, persecución, y disturbios en los cielos.
#Apocalipsis 12.9 y Lucas 10.18 hablan de la caída de Satanás del cielo.
#Apocalipsis 13.10 y Mateo 26.52 tienen proverbios similares acerca de perecer a espada.
#Apocalipsis 18.24 dice que "Babilonia" (es decir, Roma) es responsable por la muerte de todos los profetas. Lucas 11.50 dice que la generación de Jesús es responsable por ese crimen.
Mark Wilson tiene una tabla de todos los paralelos entre Apocalipsis y los Evangelios Sinópticos, que incluye higueras, ángeles, los cuatro vientos, trompetas, los Gentiles que pisotean, el engaño de las naciones, exhortaciones a velar y perseverar, cosechas, banquetes, etc.
,,Fuentes: David E. Aune, Word Biblical Commentary, Vol. 52: Revelation 1-5. (Waco, TX: Word, 1997); William Hendriksen, More Than Conquerors. (Grand Rapids: Baker, 1986), 47; Mark Wilson, Charts on the Book of Revelation. (Grand Rapids: Kregel, 2007), 36-37, 77.,,
!El contenido de las peticiones explicitas de Pablo
|greenaltrows|k
|Romanos 1.10|que de alguna manera tenga al fin, por la voluntad de Dios, un próspero viaje para ir a vosotros.|
|Romanos 10.1|mi oración a Dios por Israel, es para salvación.|
|2 Corintios 13.7|que ninguna cosa mala hagáis; no para que nosotros aparezcamos aprobados, sino para que vosotros hagáis lo bueno, aunque nosotros seamos como reprobados.|
|2 Corintios 13.9|oramos por vuestra perfección|
|Efesios 1.17-19|para que el Dios de nuestro Señor Jesucristo, el Padre de gloria, os dé espíritu de sabiduría y de revelación en el conocimiento de él, alumbrando los ojos de vuestro entendimiento, para que sepáis cuál es la esperanza a que él os ha llamado, y cuáles las riquezas de la gloria de su herencia en los santos, y cuál la supereminente grandeza de su poder para con nosotros los que creemos, según la operación del poder de su fuerza|
|Efesios 3.16-19|para que os dé, conforme a las riquezas de su gloria, el ser fortalecidos con poder en el hombre interior por su Espíritu; para que habite Cristo por la fe en vuestros corazones, a fin de que, arraigados y cimentados en amor, seáis plenamente capaces de comprender con todos los santos cuál sea la anchura, la longitud, la profundidad y la altura, y de conocer el amor de Cristo, que excede a todo conocimiento, para que seáis llenos de toda la plenitud de Dios.|
|Filipenses 1.9-11|que vuestro amor abunde aun más y más en ciencia y en todo conocimiento,para que aprobéis lo mejor, a fin de que seáis sinceros e irreprensibles para el día de Cristo, llenos de frutos de justicia que son por medio de Jesucristo, para gloria y alabanza de Dios.|
|Colosenses 1.10-12|para que andéis como es digno del Señor, agradándole en todo, llevando fruto en toda buena obra, y creciendo en el conocimiento de Dios; fortalecidos con todo poder, conforme a la potencia de su gloria, para toda paciencia y longanimidad; con gozo dando gracias al Padre que nos hizo aptos para participar de la herencia de los santos en luz; |
|1 Tesalonicenses 3.10|para que veamos vuestro rostro, y completemos lo que falte a vuestra fe|
|2 Tesalonicenses 1.11-12|para que nuestro Dios os tenga por dignos de su llamamiento, y cumpla todo propósito de bondad y toda obra de fe con su poder, para que el nombre de nuestro Señor Jesucristo sea glorificado en vosotros, y vosotros en él, por la gracia de nuestro Dios y del Señor Jesucristo.|
|Filemón 6|para que la participación de tu fe sea eficaz en el conocimiento de todo el bien que está en vosotros por Cristo Jesús.|
!Pablo menciona sus oraciones por sus lectores
|greenaltrows|k
|Romanos 1.9-10|Porque testigo me es Dios, a quien sirvo en mi espíritu en el evangelio de su Hijo, de que sin cesar hago mención de vosotros siempre en mis oraciones|
|Efesios 1.16|no ceso de dar gracias por vosotros, haciendo memoria de vosotros en mis oraciones|
|Filipenses 1.4-5|siempre en todas mis oraciones rogando con gozo por todos vosotros, por vuestra comunión en el evangelio, desde el primer día hasta ahora;|
|Colosenses 1.3|Siempre orando por vosotros, damos gracias a Dios, Padre de nuestro Señor Jesucristo|
|2 Timoteo 1.3|Doy gracias a Dios, al cual sirvo desde mis mayores con limpia conciencia, de que sin cesar me acuerdo de ti en mis oraciones noche y día;|
|Filemón 4|Doy gracias a mi Dios, haciendo siempre memoria de ti en mis oraciones|
!Exhortaciones a sus lectores a que oren
|greenaltrows|k
|Romanos 12.12|constantes en la oración|
|Efesios 6.18|orando en todo tiempo con toda oración y súplica en el Espíritu, y velando en ello con toda perseverancia y súplica por todos los santos;|
|Filipenses 4.6|Por nada estéis afanosos, sino sean conocidas vuestras peticiones delante de Dios en toda oración y ruego, con acción de gracias.|
|Colosenses 4.2|Perseverad en la oración, velando en ella con acción de gracias;|
|1 Tesalonicenses 5.17|Orad sin cesar.|
|1 Timoteo 2.1-2|Exhorto ante todo, a que se hagan rogativas, oraciones, peticiones y acciones de gracias, por todos los hombres; por los reyes y por todos los que están en eminencia, para que vivamos quieta y reposadamente en toda piedad y honestidad.|
|1 Timoteo 2.8|Quiero, pues, que los hombres oren en todo lugar, levantando manos santas, sin ira ni contienda.|
!Pablo pide que sus lectores oren por él
|greenaltrows|k
|Romanos 15.30-31|Pero os ruego, hermanos, por nuestro Señor Jesucristo y por el amor del Espíritu, que me ayudéis orando por mí a Dios|
|Efesios 6.19-20|y por mí, a fin de que al abrir mi boca me sea dada palabra para dar a conocer con denuedo el misterio del evangelio, por el cual soy embajador en cadenas; que con denuedo hable de él, como debo hablar.|
|Colosenses 4.3-4|orando también al mismo tiempo por nosotros, para que el Señor nos abra puerta para la palabra, a fin de dar a conocer el misterio de Cristo, por el cual también estoy preso, para que lo manifieste como debo hablar. |
|1 Tesalonicenses 5.25|Hermanos, orad por nosotros.|
|2 Tesalonicenses 3.1-2|orad por nosotros, para que la palabra del Señor corra y sea glorificada, así como lo fue entre vosotros, y para que seamos librados de hombres perversos y malos; porque no es de todos la fe.|
,,Fuente: Roy B. Zuck, //Teaching as Paul Taught.// (Grand Rapids: Baker, 1998), pp. 63-65. Texto bíblico: Reina Valera Revisada (1995) Bible Text (Miami: Sociedades Biblicas Unidas, 1998).,,
01.01
01.02
01.03-4
01.05
01.06
01.07
01.08
01.09
01.10
01.11
01.12
01.13
01.14-15a
01.15b
01.16a
01.16b
01.17
01.18
01.19-20a
01.20b
01.21a
01.21b
01.22a
01.22b
01.23-24a
01.24b
01.24c
01.25
01.26
01.27a
01.27b
01.27c
01.28
01.29
01.30
01.31a
01.31b
01.32
01.33
01.34
01.35
01.36-37
01.38
01.39
01.40
01.41
01.42
01.43-44
01.45a
01.45b
02.01
02.02
02.03
02.04
02.05
02.06-7a
02.07b
02.07c
02.08
02.09
02.10-11
02.12
02.13a
02.13b
02.14a
02.14b
02.15a
02.15b
02.16
02.17a
02.17b
02.18a
02.18b
02.19a
02.19b
02.20
02.21a
02.21b
02.22a
02.22b
02.22c
02.23
02.24
02.25-26
02.27
02.28
03.01a
03.01b
03.02
03.03
03.04
03.05a
03.05b
03.06
03.07-8
03.09
03.10
03.11
03.12
03.13
03.14-15
03.16-17
03.18-19
03.20
03.21a
03.21b
03.22
03.23
03.24
03.25
03.26
03.27
03.28
03.29
03.30
03.31
03.32
03.33
03.34
03.35
04.01
04.02-3a
04.03b
04.04
04.05
04.06
04.07
04.08
04.09
04.10
04.11-12
04.13
04.14
04.15a
04.15b
04.16-17
04.18a
04.18b-19
04.20
04.21a
04.21b
04.22
04.23
04.24a
04.24b
04.25a
04.25b
04.26-27
04.28
04.29
04.30
04.31-32
04.33
04.34
04.35
04.36
04.37
04.38a
04.38b
04.39a
04.39b
04.40a
04.40b
04.41
05.01
05.02-4
05.05
05.06-7a
05.07b
05.08
05.09a
05.09b
05.10
05.11
05.12
05.13a
05.13b
05.14a
05.14b-15
05.16
05.17
05.18
05.19
05.20
05.21
05.22-23
05.24a
05.24b
05.25-27
05.28
05.29
05.30
05.31
05.32
05.33
05.34
05.35a
05.35b
05.36
05.37
05.38-39a
05.39b
05.40a
05.40b
05.41
05.42a
05.42b
05.42c
05.43
06.01
06.02
06.03a
06.03b
06.03c
06.04
06.05
06.06a
06.06b
06.07-9
06.10
06.11
06.12-13
06.14
06.15a
06.15b
06.16
06.17
06.18
06.19
06.20
06.21-22a
06.23
06.24a
06.24b
06.25
06.26
06.27a
06.27b-28
06.29
06.30
06.31a
06.31b
06.32
06.33
06.34
06.35
06.36
06.37a
06.37b
06.38a
06.38b
06.39
06.40
06.41
06.42-43
06.44
06.45
06.46
06.47
06.48
06.49
06.50a
06.50b
06.50c
06.51
06.52
06.53
06.54-55
06.56a
06.56b
07.01
07.02-5
07.06
07.07
07.08
07.09
07.10
07.11-13
07.14
07.15
07.16 - not in Gk
07.17
07.18a
07.18b-19
07.20
07.21-22
07.23
07.24a
07.24b
07.25
07.26a
07.26b
07.27
07.28a
07.28b
07.29
07.30
07.31
07.32
07.33-34
07.35
07.36a
07.36b
07.37
08.01-2
08.03
08.04
08.05a
08.05b
08.06a
08.06b
08.07a
08.07b
08.08
08.09a
08.09b
08.10
08.11
08.12a
08.12b
08.13
08.14
08.15
08.16
08.17a
08.17b
08.17c
08.18a
08.18b-19a
08.19b
08.20a
08.20b
08.21
08.22a
08.22b
08.23
08.24
08.25
08.26
08.27a
08.27b
08.28
08.29a
08.29b
08.30
08.31
08.32a
08.32b
08.33
08.34
08.35a
08.35b
08.36
08.37
08.38
09.01
09.02a
09.02b-3
09.04
09.05
09.06
09.07
09.08
09.09
09.10
09.11
09.12a
09.12b
09.13
09.14
09.15
09.16
09.17
09.18a
09.18b
09.19a
09.19b
09.20a
09.20b
09.21
09.22a
09.22b
09.23
09.24a
09.24b
09.25
09.26
09.27
09.28
09.29
09.30
09.31
09.32
09.33
09.34a
09.34b
09.35
09.36-37
09.38
09.39a
09.39b
09.40
09.41
09.42
09.43a
09.43b
09.44 - not in Gk
09.45a
09.45b
09.46 - not in Gk
09.47a
09.47b-48
09.49
09.50a
09.50b
09.50c
10.01
10.02
10.03
10.04
10.05
10.06
10.07-8
10.09
10.10
10.11
10.12
10.13a
10.13b
10.14
10.15
10.16
10.17
10.18a
10.18b
10.19a
10.19b
10.20
10.21a
10.21b
10.22a
10.22b
10.23
10.24a
10.24b
10.25
10.26
10.27a
10.27b
10.28
10.29-30
10.31
10.32a
10.32b-34
10.35
10.36
10.37
10.38a
10.38b
10.39a
10.39b-40
10.41
10.42
10.43-44
10.45
10.46
10.47
10.48a
10.48b
10.49a
10.49b
10.50
10.51a
10.51b
10.52a
10.52b
11.01-2a
11.02b
11.03a
11.03b
11.04
11.05
11.06
11.07
11.08
11.09a
11.09b
11.10a
11.10b
11.11
11.12
11.13a
11.13b
11.14a
11.14b
11.15a
11.15b-16
11.17a
11.17b
11.18a
11.18b
11.19
11.20
11.21
11.22
11.23
11.24
11.25
11.26 - not in Gk
11.27a
11.27b-28a
11.28b
11.29
11.30a
11.30b
11.31
11.32a
11.32b
11.32c
11.33a
11.33b
12.01
12.02
12.03
12.04a
12.04b
12.05a
12.05b
12.06a
12.06b
12.07a
12.07b
12.08
12.09a
12.09b
12.10
12.11
12.12a
12.12b
12.13
12.14a
12.14b
12.14c
12.14d
12.15a
12.15b
12.16a
12.16b
12.16c
12.17a
12.17b
12.18-19
12.20a
12.20b
12.21
12.22
12.23a
12.23b
12.24
12.25
12.26
12.27
12.28
12.29-30
12.31a
12.31b
12.32
12.33
12.34a
12.34b
12.35
12.36
12.37a
12.37b
12.38-40a
12.40b
12.41a
12.41b
12.42
12.43
12.44
13.01
13.02a
13.02b
13.03-4
13.05
13.06
13.07a
13.07b
13.08a
13.08b
13.09a
13.09b
13.10
13.11a
13.11b
13.12
13.13a
13.13b
13.14-16
13.17
13.18
13.19
13.20a
13.20b
13.21
13.22
13.23a
13.23b
13.24-25
13.26
13.27
13.28a
13.28b
13.29
13.30
13.31
13.32
13.33
13.34
13.35a
13.35b-36
13.37
14.01a
14.01b
14.02
14.03
14.04
14.05a
14.05b
14.06a
14.06b
14.06c
14.07
14.08a
14.08b
14.09
14.10
14.11a
14.11b
14.12
14.13a
14.13b-14
14.15a
14.15b
14.16
14.17
14.18
14.19
14.20
14.21a
14.21b
14.22
14.23
14.24
14.25
14.26
14.27
14.28
14.29
14.30
14.31a
14.31b
14.32
14.33-34
14.35-36a
14.36b
14.37a
14.37b
14.38a
14.38b
14.39
14.40
14.41a
14.41b
14.41c
14.42a
14.42b
14.43
14.44
14.45
14.46
14.47
14.48
14.49a
14.49b
14.50
14.51
14.52
14.53
14.54
14.55
14.56
14.57-59
14.60
14.61a
14.61b
14.62
14.63
14.64a
14.64b
14.64c
14.65
14.66-67
14.68a
14.68b
14.69
14.70
14.71
14.72a
14.72b
14.72c
15.01
15.02a
15.02b
15.03
15.04a
15.04b
15.05
15.06
15.07
15.08
15.09
15.10
15.11
15.12
15.13
15.14
15.15
15.16
15.17
15.18
15.19
15.20a
15.20b
15.21
15.22
15.23
15.24
15.25
15.26
15.27
15.28 - not in Gk
15.29-30
15.31
15.32a
15.32b
15.33
15.34a
15.34b
15.35
15.36
15.37
15.38
15.39
15.40
15.41
15.42-43
15.44
15.45
15.46
15.47
16.01
16.02
16.03
16.04a
16.04b
16.05
16.06a
16.06b
16.06c
16.06d
16.07a
16.07b
16.08a
16.08b
16.09
16.10
16.11
16.12
16.13a
16.13b
16.14
16.15
16.16
16.17a
16.17b-18
16.19
16.20
01.19
01.20
01.21a
01.21b
01.21c
01.21d
01.22a
01.22b
01.22c
01.23
01.24
01.25
01.26a
01.26b-27
01.28
01.29
01.30
01.31
01.32
01.33
01.34
01.35-36
01.37
01.38a
01.38b
01.39a
01.39b
01.39c
01.40
01.41
01.42a
01.42b
01.43
01.44
01.45
01.46a
01.46b
01.47
01.48a
01.48b
01.49
01.50a
01.50b
01.51
02.01
02.02
02.03
02.04a
02.04b
02.05
02.06
02.07a
02.07b
02.08a
02.08b
02.09-10a
02.10b
02.11
02.12
02.13
02.14-16
02.17
02.18
02.19
02.20
02.21
02.22
02.23
02.24-25a
02.25b
03.01
03.02a
03.02b
03.03
03.04a
03.04b
03.05
03.06
03.07
03.08a
03.08b
03.09
03.10
03.11
03.12
03.13
03.14-15
03.16
03.17
03.18a
03.18b
03.19a
03.19b
03.20
03.21
03.22
03.23
03.24
03.25
03.26
03.27
03.28
03.29a
03.29b
03.29c
03.30
03.31a
03.31b
03.31c
03.32
03.33
03.34
03.35
03.36a
03.36b
04.01-3
04.04
04.05
04.06a
04.06b
04.06c
04.07a
04.07b
04.08
04.09a
04.09b
04.10
04.11a
04.11b
04.12
04.13
04.14
04.15
04.16
04.17a
04.17b
04.18
04.19
04.20a
04.20b
04.21
04.22a
04.22b
04.23a
04.23b
04.24
04.25a
04.25b
04.26
04.27a
04.27b
04.28-29
04.30
04.31
04.32
04.33
04.34
04.35a
04.35b
04.35c-36
04.37
04.38a
04.38b
04.39-40a
04.40b
04.41-42
04.43
04.44
04.45
04.46a
04.46b
04.47
04.48
04.49
04.50a
04.50b
04.51
04.52a
04.52b
04.53
04.54
05.01
05.02
05.03
05.04 - not in Gk
05.05
05.06
05.07a
05.07b
05.08
05.09a
05.09b
05.10
05.11
05.12
05.13
05.14
05.15
05.16
05.17
05.18
05.19a
05.19b
05.20
05.21
05.22-23a
05.23b
05.24
05.25
05.26
05.27
05.28-29
05.30a
05.30b
05.31
05.32
05.33
05.34
05.35
05.36a
05.36b
05.37a
05.37b-38
05.39a
05.39b
05.40
05.41-42
05.43a
05.43b
05.44
05.45a
05.45b
05.46a
05.46b
05.47
06.01
06.02
06.03
06.04
06.05
06.06a
06.06b
06.07
06.08-9a
06.09b
06.10a
06.10b
06.10c
06.11
06.12
06.13
06.14
06.15
06.16-18
06.19
06.20a
06.20b
06.21
06.22
06.23
06.24
06.25
06.26
06.27a
06.27b
06.28
06.29
06.30a
06.30b
06.31
06.32
06.33
06.34
06.35a
06.35b
06.36
06.37-38
06.39
06.40
06.41-42a
06.42b
06.43
06.44
06.45a
06.45b
06.46
06.47
06.48
06.49
06.50
06.51a
06.51b
06.52
06.53
06.54
06.55
06.56
06.57
06.58a
06.58b
06.59
06.60a
06.60b
06.61
06.62
06.63a
06.63b
06.64a
06.64b
06.65
06.66
06.67
06.68a
06.68b-69
06.70a
06.70b
06.71a
06.71b
07.01a
07.01b
07.02
07.03
07.04a
07.04b
07.05
07.06
07.07
07.08a
07.08b
07.09
07.10
07.11
07.12a
07.12b
07.13
07.14
07.15
07.16
07.17
07.18a
07.18b
07.19a
07.19b
07.20
07.21
07.22
07.23
07.24
07.25
07.26a
07.26b
07.27
07.28a
07.28b
07.29
07.30
07.31
07.32
07.33
07.34
07.35a
07.35b
07.36
07.37
07.38
07.39a
07.39b
07.40
07.41
07.42
07.43
07.44
07.45
07.46
07.47
07.48
07.49
07.50-51
07.52a
07.52b
07.53-8.1
08.02
08.03-4
08.05a
08.05b
08.06a
08.06b
08.07
08.08
08.09
08.10a
08.10b
08.11a
08.11b
08.11c
08.12a
08.12b
08.13a
08.13b
08.14a
08.14b
08.15
08.16
08.17
08.18
08.19a
08.19b
08.19c
08.20
08.21a
08.21b
08.22
08.23a
08.23b
08.24a
08.24b
08.25a
08.25b
08.26
08.27
08.28
08.29a
08.29b
08.30
08.31-32
08.33a
08.33b
08.34
08.35
08.36
08.37a
08.37b
08.38
08.39a
08.39b
08.40a
08.40b
08.41a
08.41b
08.41c
08.42a
08.42b
08.43a
08.43b
08.44a
08.44b
08.44c
08.45
08.46a
08.46b
08.47a
08.47b
08.48
08.49
08.50
08.51
08.52a
08.52b
08.53a
08.53b
08.53c
08.54a
08.54b-55a
08.55b
08.55c
08.56
08.57
08.58
08.59a
08.59b
09.01
09.02
09.03
09.04a
09.04b
09.05
09.06-7a
09.07b
09.08
09.09a
09.09b
09.10
09.11a
09.11b
09.12a
09.12b
09.13
09.14
09.15a
09.15b
09.16a
09.16b
09.16c
09.17a
09.17b
09.18-19a
09.19b
09.20
09.21a
09.21b
09.22a
09.22b
09.23
09.24a
09.24b
09.25a
09.25b
09.26a
09.26b
09.27a
09.27b
09.27c
09.28
09.29
09.30
09.31
09.32
09.33
09.34a
09.34b
09.35
09.36
09.37
09.38a
09.38b
09.39
09.40
09.41a
09.41b
10.01
10.02
10.03
10.04
10.05
10.06
10.07
10.08
10.09a
10.09b
10.10a
10.10b
10.11a
10.11b
10.12-13
10.14-15
10.16a
10.16b
10.17
10.18a
10.18b
10.18c
10.19
10.20a
10.20b
10.21a
10.21b
10.22-23
10.24a
10.24b
10.25
10.26
10.27-28
10.29
10.30
10.31
10.32
10.33
10.34
10.35-36
10.37
10.38
10.39
10.40
10.41
10.42
11.01
11.02
11.03
11.04
11.05
11.06-7
11.08
11.09a
11.09b
11.10
11.11a
11.11b
11.12
11.13
11.14-15a
11.15b
11.16
11.17
11.18
11.19
11.20a
11.20b
11.21
11.22
11.23
11.24
11.25a
11.25b-26a
11.26b
11.27
11.28
11.29
11.30
11.31
11.32
11.33-34
11.35
11.36
11.37
11.38a
11.38b
11.39a
11.39b
11.40
11.41a
11.41b
11.42
11.43
11.44a
11.44b
11.45
11.46
11.47
11.48
11.49-50
11.51-52
11.53
11.54
11.55
11.56a
11.56b
11.57
12.01
12.02
12.03a
12.03b
12.04-5
12.06
12.07
12.08
12.09
12.10-11
12.12-13a
12.13b
12.14-15a
12.15b
12.16
12.17
12.18
12.19a
12.19b
12.20
12.21
12.22
12.23
12.24a
12.24b
12.25
12.26a
12.26b
12.27a
12.27b
12.27c
12.28a
12.28b
12.29
12.30
12.31
12.32
12.33
12.34a
12.34b
12.35a
12.35b
12.35c
12.36a
12.36b
12.37-38a
12.38b
12.39-40
12.41
12.42
12.43
12.44-45
12.46
12.47a
12.47b
12.48a
12.48b
12.49
12.50a
12.50b
13.01
13.02-4
13.05
13.06a
13.06b
13.07
13.08a
13.08b
13.09
13.10
13.11a
13.11b
13.12
13.13
13.14
13.15
13.16
13.17
13.18a
13.18b
13.18c
13.19
13.20
13.21
13.22
13.23
13.24
13.25
13.26a
13.26b
13.27a
13.27b
13.28
13.29
13.30a
13.30b
13.31
13.32
13.33a
13.33b
13.34
13.35
13.36a
13.36b
13.37a
13.37b
13.38a
13.38b
14.01a
14.01b
14.02
14.03
14.04
14.05a
14.05b
14.06a
14.06b
14.07a
14.07b
14.08
14.09a
14.09b
14.09c
14.10a
14.10b
14.11a
14.11b
14.12
14.13
14.14
14.15
14.16-17a
14.17b
14.18
14.19
14.20
14.21a
14.21b
14.22
14.23
14.24a
14.24b
14.25
14.26
14.27a
14.27b
14.27c
14.28a
14.28b
14.29
14.30a
14.30b-31a
14.31b
15.01
15.02
15.03
15.04a
15.04b
15.05a
15.05b
15.06
15.07
15.08
15.09a
15.09b
15.10
15.11
15.12
15.13
15.14
15.15a
15.15b
15.16
15.17
15.18
15.19a
15.19b
15.20a
15.20b
15.20c
15.21
15.22a
15.22b
15.23
15.24a
15.24b
15.25
15.26
15.27
16.01
16.02a
16.02b
16.03
16.04a
16.04b
16.05
16.06
16.07
16.08
16.09
16.10
16.11
16.12
16.13a
16.13b
16.14
16.15a
16.15b
16.16
16.17a
16.17b
16.18a
16.18b
16.19
16.20a
16.20b
16.21a
16.21b
16.22a
16.22b
16.23a
16.23b
16.24a
16.24b
16.25a
16.25b
16.26
16.27
16.28a
16.28b
16.29
16.30a
16.30b
16.31
16.32a
16.32b
16.33a
16.33b
16.33c
17.01a
17.01b-2
17.03
17.04
17.05
17.06a
17.06b
17.07
17.08
17.09-10
17.11a
17.11b
17.12
17.13
17.14
17.15
17.16
17.17a
17.17b
17.18
17.19
17.20-21
17.22
17.23
17.24
17.25
17.26
18.01
18.02
18.03
18.04
18.05a
18.05b
18.05c
18.06
18.07a
18.07b
18.08a
18.08b
18.09
18.10a
18.10b
18.11a
18.11b
18.12-13a
18.13b
18.14
18.15a
18.15b-16a
18.16b
18.17a
18.17b
18.18a
18.18b
18.19
18.20
18.21a
18.21b
18.21c
18.22
18.23a
18.23b
18.24
18.25a
18.25b
18.25c
18.26
18.27
18.28a
18.28b
18.28c
18.29
18.30
18.31a
18.31b
18.32
18.33
18.34
18.35a
18.35b
18.35c
19.30
19.31
19.32
19.33-34
19.35
19.36
19.37
19.38a
19.38b
19.39
19.40
19.41
19.42
20.01
20.02
20.03
20.04a
20.04b-5
20.06-7
20.08
20.09
20.10
20.11a
20.11b-12
20.13a
20.13b
20.14
20.15a
20.15b
20.15c
20.16a
20.16b
20.17a
20.17b
20.18
20.19
20.20a
20.20b
20.21a
20.21b
20.22
20.23
20.24
20.25a
20.25b
20.26a
20.26b
20.27
20.28
20.29a
20.29b
20.30
20.31
21.01a
21.01b
21.02
21.03a
21.03b
21.03c
21.04
21.05a
21.05b
21.06a
21.06b
21.07a
21.07b-8
21.09
21.10
21.11a
21.11b
21.12a
21.12b
21.12c
21.13
21.14
21.15a
21.15b
21.15c
21.16a
21.16b
21.16c
21.17a
21.17b
21.17c
21.17d
21.18a
21.18b
21.19a
21.19b
21.20
21.21
21.22a
21.22b
21.23a
21.23b
21.24
21.25
|greenaltrows|k
|1.3|Acción de gracias por el crecimiento de la fe y el amor de los Tesalonicenses|
|1.11-12|Que los Tesalonicenses sean dignos de su elección por Dios, cumpliendo toda intención y toda obra que hacen por la fe|
|2.13-14|Acción de gracias porque Dios eligió y llamó a los Tesalonicenses a la salvación|
|2.16|Que Dios consuele a los Tesalonicenses y que los establezca en buenas obras y palabras|
|3.5|Que los Tesalonicenses tengan amor y firmeza|
|3.16|Una bendición de paz|
|3.18|Una bendición de gracia|
Duane F. Watson y Richard Bauckham organizan el bosquejo de 2 Pedro en maneras similares, organizando sus bosquejos alrededor de las acusaciones de los adversarios y las respuestas de Pedro. En la tabla abajo he combinado los mejores aspectos de cada uno en un solo bosquejo.
|bluealtrows|k
|1.1-15|Introducción y exhortaciones|
|1.16-19|Primera acusación: Los apóstoles inventaron todo|
|1.20-21|Segunda acusación: Las profecías del AT no son de Dios|
|2.1-3a|Predicción de los falsos profetas|
|2.3b-10a|Tercera acusación: Los adversarios no serán juzgados por Dios|
|2.10b-22|Pedro denuncia de los falsos profetas|
|3.1-2|Transición|
|3.3-13|Cuarta acusación: El día del Señor se ha tardado - nunca vendrá|
|3.14-18|Exhortaciones|
,,Fuente: Face of New Testament Studies, 388-389.,,
!Una estructura basada en 1.19
*Lo que has visto (1.1-20)
*Lo que es ahora (2.1-3.21)
*Lo que sucederá después (4.1-22.21)
!Una estructura basada en las experiencias que Juan tiene “en el Espíritu”
*En el Espíritu en la isla de Patmos (1.9-10)
*En el Espíritu en el cielo (4.1-2)
*En el Espíritu en el desierto (17.3)
*En el Espíritu en una montaña (21.10)
,,Mark S. Wilson, Charts on the Book of Revelation. (Grand Rapids: Kregel 2007), p. 31,,
!Estructura de un drama de siete escenas
Prólogo (1.1-8)
#Primera escena: Las siete lámparas (1.9-3.22)
#Segunda escena: Los siete sellos (4.1-8.4)
#Tercera escena: Las siete trompetas (8.5-11.18)
#Cuarta escena: Los siete "tableaux" (11.19-15.4)
#Quinta escena: Las siete copas de ira (15.5-16.21)
#Sexta escena: Los siete juicios (17.1-20.3)
#Séptima escena: Las siete promesas grandes (20.4-22.5)
Epílogo (22.6-21)
''La tercerca parte''
*La tercerca parte de la tierra (8.7)
*La tercerca parte de los árboles (8.7)
*La tercerca parte del mar (8.7)
*La tercerca parte de los seres vivientes (8.9)
*La tercerca parte de los barcos (8.9)
*La tercerca parte de los ríos (8.10)
*La tercerca parte de las aguas (8.11)
*La tercerca parte del sol (8.12)
*La tercerca parte de la luna (8.12)
*La tercerca parte de las estrellas (8.12, 12.4)
*La tercerca parte de la humanidad (9.15, 9.18)
''Dos''
*Dos testigos (11.3)
*Dos olivos (11.4)
*Dos candelabros (11.4)
*Dos candelabros (11.10)
*Dos alas (12.14)
*Dos cuernos (13.11)
*Dos bestias (19.20)
''Tres''
*La Trinidad (Dios Padre, Cristo y el Espíritu) y la falsa trinidad del dragón, la bestia, y el falso profeta (16.13)
*Tres ángeles en 8.13; 14.6, 8, 9
*Santo, santo, santo (4.8), Ay, ay, ay (8.13), Aleluya, aleluya, aleluya (19.1, 3, 6).
*Tres objetos en una oración gramatical (2.2-5,9; 3.18; 4.9,11; 5.3; 7.1; 8.7,9,12; 9.17,20; 10.6; 12.1; 13.2; 14.2,3,4; 18.2,7,17,20,22-23,24; 19.6; 21.4)
*666 como múltiple de tres
''Cuatro''
Cuatro criaturas vivientes, cuatro ángeles en 9.13-15 en los cuatro ángulos de la tierra (20.8) retienen los cuatro vientos (7.1). Hay varias listas de cuatro objetos: 5.9,13; 6.8; 7.9; 8.21; 9.15,21; 10.11; 11.9; 12.9,10; 13.7; 14.6,7; 17.15; 18.12-13,22
''Doce''
*Una mujer (Israel) con doce estrellas en su cabeza (12.1)
*Doce puertas con doce ángeles y los nombres de las doce tribus (21.12, 22)
*Doce cimientos de doce piedras preciosas con los nombres de los doce apóstoles (21.14-21)
*Doce perlas (21.21)
*Doce cosechas (22.2)
*Múltiples de doce: 12,000 (14.1-3, 21.16) y 144,000 (7.4-8)
*Títulos para Jesucristo (1.5; 3.7,14; 6.9; 22.13) y tres títulos para Dios (1.8; 11.17)
''Tres años y medio, tres días y medio (la mitad de siete)''
*42 meses (11.2)
*1260 días (11.3)
*3 ½ días (11.11)
''666 (13.18)''
*Ha habido muchos intentos de descifrar el significado de este número con gemátria, la ciencia de conectar letras con números.
**Ejemplos:
***6 como el número del hombre, 1 falta para la perfección de Dios (7).
***El valor de las palabras “Nerón Cesar” en consonantes hebreos
!!Actitudes hacia Dios
*Servir a Dios (1.9)
*Orar contínuamente (5.16)
*Dar gracias a Dios en toda circunstancia (5.18)
*No apagar el fuego del Espíritu (5.19-22)
*No menospreciar las profecías (griego "espíritus"), sino probarlas, y retener lo bueno y desechar lo malo (5.19-22)
!!Actitudes hacia la persecución
*Soportar el sufrimiento (1.6, 2.14)
*Estar firme en el Señor (3.8)
*Ser sobrios / estar alertos (5.6, 5.8)
*Dar gracias a Dios en toda circunstancia (5.18)
!!La conversión
Pablo usa tres descripciones de la conversión poderosa de los Tesalonicenses (NVI): recibieron el mensaje con la alegría (1.6), se convirtieron a Dios dejando los ídolos para servir al Dios vivo y verdadero (1.9), y aceptar la palabra de Dios no como palabra humana sino como lo que realmente es, palabra de Dios (2.13)
!!El gozo
*"Estad siempre gozosos" (5.16)
*El gozo es algo que nos da el Espíritu Santo (1.6)
!!La esperanza
*La esperanza produce la constancia (la perseverancia) (1.3)
*Pablo describe la esperanza de la salvación como un casco en la armadura del Cristiano (5.8)
!!La imitación y el modelaje de la virtud
*Imitar a Jesús y a otros (1.6, 2.14)
*Modelar la vida cristiana para otros (1.7-8)
!!El trabajo
Pablo habla del valor del trabajo en 4.11-12 y 5.12-14:
*Dice que deben vivir de una manera tranquila, dedicarnos a nuestros trabajos, y evitar depender de los demás, para ganar el respeto de los que no son Cristianos, y para no tener necesidad (4.11-12)
*Dice que los Tesalonicenses deben estimar a las personas entre ellos que trabajan duro y los que presiden sobre ellos (5.12-13)
*Dice que los Tesalonicenses deben advertir a los que no quieren trabajar (5.14)
*[[La vida de Pablo]]
*[[La teología de Pablo]]
*[[Las cartas de Pablo]]
*[[Introducción: aparentes contradicciones en Pablo acerca de la ley]]
*[[Tres soluciones no adecuadas al problema de la ley en Pablo]]
*[[Soluciones aceptables para explicar las contradicciones acerca de la ley en Pablo]]
*[[¿En qué sentido fue Cristo el "fin" de la ley?]]
*[[Los tres usos de la ley]]
"Sé el cambio que quieras ver en el mundo." - Gandhi, http://opinion.blogcindario.com/2005/10/00075-frases-celebres-de-gandhi-3.html
Solamente en las cartas pastorales encontramos cinco 'palabras fieles.'
*1 Tim. 1.15 - Cristo vino al mundo para salvar a los pecadores
*1 Tim. 3.1 - Es admirable buscar ser anciano
*1 Tim. 4.8-10 - hay dos posibilidades, porque no es claro si se refiere al material que precede o lo que sigue:
**La piedad tiene más valor que el entrenamiento físico, porque tiene consecuencias eternas
**Hemos puesto nuestra esperanza en el Dios que es el Salvador de todos, en particular a los que creen
*2 Tim. 2.11-13 - material litúrgico que enfatiza la importancia de soportar y no negar a Cristo.
*Tito 3.3-7 - Que éramos esclavos a los deseos pero en su misericordia Dios nos lavó y nos dio la promesa de la vida eterna.
*Los discursos no fueron grabados, y Lucas no estuvo presente para muchos de ellos. No tenemos las palabras exactas de los discursos originales. Algunos discursos, y probablemente la mayoría, fueron abreviados por Lucas.
*Los discursos dan indicaciones que Lucas los ha presentado de una manera que avanza su narrativa y su teología.
*Así que podemos decir que ''Lucas fue el autor de los discursos'' tal como los tenemos, ''pero fue fiel a las voces de los locutores originales'', si no a las palabras precisas.
*Esto no contradice lo que creemos acerca de la inspiración y la infalibilidad de la Biblia.
**Lucas conforma a los estándares de su tiempo para la historiografía. Así que no son “errores” si las palabras de los discursos son aproximadas y no exactas. Lucas no tiene obligación de conformar a los estándares del siglo XXI.
**Las palabras que usó en Hechos son inspiradas tal como fueron escritas.
*Hay varias ''interrupciones'' en los discursos:
**2.37/38, 3.26/4.1, 7.53/54, 7.56/57, 10.43/44, 17.31 (cortan el discurso), 22.21/22, 26.23/24, 26.27/28
*Varias veces ''señalan con la mano'' para llamar la atención, un típico gesto de oradores griegos:
**12.17, 13.16, 21.40, 26.1
,,Fuentes desconocidas.,,
*"Doctrina": 1.3, 1.10, 4.1, 4.6, 4.16, 6.1, 6.3
*Verdad: 2.4, 2.7, 3.15, 4.3, 5.3, 5.5, 5.16, 6.5
Portal a nuestro panorama de los temas y otros aspectos de 1 Pedro.
<html><iframe src="http://www.giffmex.org/NTTagsSpanish/1pedrotags.html" width="1000" height="780"
style="border: none;"></iframe></html>
A Así que, por cuanto los hijos <br>
:B ''participaron'' de carne y sangre, <br>
A él también <br>
:B ''participó'' de lo mismo
-----
C para por medio de la ''muerte''
:D destruir (quitar el ''poder'')<br><br>
:D al que tenía el ''imperio'' (poder)
C de la ''muerte'',
-----
(esto es, al diablo,)
-----
E y ''librar'' a todos los que
:F por el temor de la ''muerte'' <br><br>
:F estaban durante toda la ''vida''
E sujetos a ''servidumbre.''
,,Fuente: Lane. Texto bíblico: Reina Valera Revisada (1995) (Miami: Sociedades Biblicas Unidas, 1998).,,
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|!Elemento|!3.4-7|!3.8-10|
|Frase introductoria|Todo aquel que comete pecado (4)|El que practica el pecado|
|Tema|infringe también la Ley,<br>porque el pecado es infracción de la Ley (4)|es del diablo,<br>porque el diablo peca desde el principio (8)|
|El Hijo de Dios apareció...|...para quitar nuestros pecados|...para deshacer las obras del diablo (8)|
|Conclusión lógica|Todo aquel que permanece en él, no peca (6)|Todo aquel que es nacido de Dios no practica el pecado (9)|
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|!1 Pedro|!Evangelio|!Punto de comparación|
|1.8|Juan 20.29|Mención de los que creen en Cristo aunque no le hayan visto.|
|1.8-9|Mateo 5.12|Los que sufren se regojican ahora porque serán recompensados en la venida de Cristo|
|1.22|Juan 13.34-35|Una exhortación a que se amen unos a otros|
|2.12|Mateo 5.16|Una exhortación a que vivan de tal manera que provoquen que los Gentiles alaben a Dios|
|2.19-20|Lucas 6.32-34|Una crítica de los que tienen una moralidad mínima, con una exhortación a una moralidad más costosa|
|3.9|Lucas 6.27-28|Una exhortación a que bendigan a los que los maldigan|
|3.14|Mateo 5.10|Bienaventurados los perseguidos|
|4.7|Lucas 21.31, 34, 36|Mención de la importancia de la oración en el contexto de la inminente venida de los postreros tiempos|
|4.13|Mateo 5.12|Los que sufren se regojican ahora porque serán recompensados en la venida de Cristo|
|4.14|Mateo 5.11|Bienaventurados los que sufren por causa de Cristo|
|5.8-9|Lucas 22.31-32|El deseo del diablo de destruir a los creyentes y asecharlos con dificultades|
,,Fuente: Kistemaker, 12; Michaels, WBC,,
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|!1 Pedro |!Romanos |!Punto de comparación|
| 1.14 | 12.2 |Exhortación a no ser conformados a lo malo|
| 1.22 | 12.9ff |Exhortación al amor fraternal entre Cristianos|
| 2.5 | 12.1 |Los creyentes ofrecen sacrificios espirituales aceptables a Dios|
| 2.6-8 | 9.32ff |Cita de Is. 28.16 (Cristo es la piedra de tropiezo)|
| 2.10 | 9.25 |Cita de Oseas 1.6, 9; 2.23 (los que no fueron pueblo han recibido misericordia)|
| 2.13-17 | 13.1-7 |Responsabilidades cívicas hacia los reyes y los ciudadanos|
| 3.8-11 | 12.17-21 |Bendecir al que te maldiga|
| 4.7-14 | Cap. 12 |El uso de los dones, la hospitalidad, la humildad, el amor, el gozo en medio de persecución|
,,Fuente desconocida,,
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|!1 Pedro |!Santiago |!Punto de comparación|
| 1.1 | 1.1 |La carta dirigida a la 'dispersión' de Cristianos entre varias naciones|
| 1.6 | 1.2 |Regocijar en medio de las pruebas|
| 1.23 | 1.18 |Fuimos nacidos por medio de la palabra de Dios|
| 1.24 | 1.10 |Las personas comparadas con flores que rápidamente pierden su belleza|
| 2.1 | 1.21 |Desechar lo malo|
| 4.8 | 5.20 |El amor cristiano 'cubre una multitud de pecados'|
| 5.4 | 1.12 |La recepción de una corona|
| 5.5 | 4.6 |Cita de Pr. 3.34 (Dios se opone a los soberbios pero da gracia a los humildes)|
| 5.9ff | 4.7-10 |Exhortación a resistir al diablo|
,,Fuente desconocida,,
!Más
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|!Santiago|!1 Pedro|!Punto de comparación|
|1.2|1.6|Varias tentaciones|
|1.3|1.7|Probar la fe|
|1.11|1.24|Referencia a Isaías 40.6|
|1.12|5.4|Recibir una corona|
|1.18|1.23|Engendrado por la palabra|
|1.21|2.2|“Salvación” y “desechar”|
|1.27|2.5|Adoración espiritual|
|3.13|2.12|Caminar con honestidad|
|4.1|2.11|El deseo produce la guerra|
|4.6|5.5b|Referencia a Proverbios 3.34|
|4.7|5.5a|Someterse a las autoridades|
|4.7|5.9|Resistir al Diablo|
|4.10|5.6|Ser humillado|
|5.20|4.8|Referencia a Proverbios 10.12|
,,Fuente: Sílabo de Dr. Dean Deppe, Calvin Theological Seminary, Grand Rapids, MI,,
!Paralelos verbales
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|!1 Pedro|!2 Pedro|!Punto de comparación|
|1.2|1.2|“Gracia y paz os sean multiplicadas”|
|1.7, 1.19, 2.6-7|1.1, 1.4|“Preciosas”|
|2.9|1.3, 1.5|“Virtud”|
|3.21|1.14|“Abandonar”|
|4.1|2.14|“Saciarse de pecar”|
|2.12, 3.2|1.16|“Visto con…propios ojos”|
|4.11|1.5, 1.11|“Añadir”|
|1.22|1.7|“Afecto fraternal”|
|1.15, 1.18, 2.12,<br>3.1, 3.2, 3.16|2.7, 3.11|“Manera de vivir”|
|1.19|2.13, 3.14|“Sin mancha e irreprensibles”|
,,Harrison, 422,,
!Paralelos conceptuales
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|!1 Pedro|!Paralelo|!2 Pedro|
|1.10-12|La inspiración del Antiguo Testamento|1.19-21|
|1.2|La doctrina de la elección|1.10|
|1.23|La doctrina del nuevo nacimiento|1.4|
|2.11-12|La necesidad de la santidad|1.5-9|
|3.19|Los ángeles pecadores en prisiones|2.4|
|3.20|Noé y su familia protegidos|2.5|
|4.2-4|La inmoralidad y el juicio|2.10-22|
|4.7-11|Una exhortación a la conducta cristiana|3.14-18|
|4.11|Una doxología|3.18|
,,Kistemaker, 220,,
"En ambas cartas el escritor despierta a sus lectores de su letargia espiritual (véase 1 Pedro 1.13, 4.7, 2 Peter 1.5, 1.10, 3.17). En estas dos epístolas, Pedro exhorta a los lectores a recordarse del acercamiento del día de juicio (compare 1 Pedro 2.12, 2 Pedro 3.12). Y en estos escritos, el autor exhorta a los recipientes a seguir el ejemplo de Jesucristo." ,,Kistemaker, 224,,
Versículos 6 y 14 dan la misma información, aunque v. 14 da más detalle que v. 6:
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|!v. 6|!v. 14|
|La mujer huye|La mujer huye - porque fue dada alas de águila|
|Huye al desierto|Huye al desierto|
|donde hay un lugar preparado para ella|donde hay un lugar preparado para ella|
|donde se cuida de ella|donde se cuida de ella|
|por 1260 días (3 años y medio)|Por dos tiempos, un tiempo y mediotiempo (3 años y medio)|
| -- |Está fuera del alcance del serpiente|
|bluealtrows|k
|!Caps. 2-3|!Caps. 19-22|!Punto de comparación|
|2.7|21.7|Arbol de vida|
|2.11|20.6|La segunda muerte|
|2.17|19.12|Nuevo nombre secreto|
|2.29|22.16|Estrella de la mañana|
|3.5|20.12, 15; 21.27|Libro de la vida|
|3.12|21.2|Nueva Jerusalén|
|3.21|20.4, 20.11, 22.3|El trono de Dios y del Cordero|
,,Fuente desconocida.,,
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|!1 Pedro |!Efesios |!Punto de comparación|
| 1.3 | 1.3 |"Bendito el Dios y Padre de nuestro Señor Jesucristo"|
| 1.10-12 | 3.2-6 |Cosas que no fueron reveladas en otro tiempo ahora reveladas a nosotros|
| 1.20 | 1.4 |Cristo fue escogido antes de la creación del mundo|
| 2.1 | 4.25, 31 |Exhortación a desechar la malicia, el engaño, la maledicencia, etc|
| 2.2-6 | 2.18-22 |La iglesia como templo edificado de piedras, con Cristo como la piedra de ángulo|
| 3.1 | 5.22 |Exhortación a las esposas que se sujeten a sus maridos|
| 3.22 | 1.20ff |Cristo fue al cielo y está sobre autoridades y poderes|
,,Fuente desconocida,,
Las cartas de Pablo a los Efesios y los Colosenses tienen casi la misma estructura y los mismos temas. Es muy probable que fueron escritas casi al mismo tiempo. Aparte de la introducción, acción de gracias y conclusión, estos son los paralelos entre Efesios y Colosenses.
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|! Efesios |! Colosenses |! Punto de comparación |
|2.1ff |1.21-23 |Extraños y enemigos que han sido reconciliados |
|3.1-13 |1.24-29 |Pablo, el ministro del misterio |
|4.15-16 |2.19 |Cristo la Cabeza, la iglesia su cuerpo que crece en él |
|4.17-5.20 |3.5-17 |Despojar el viejo hombre y revestirse del nuevo hombre con sus actitudes |
|5.21-6.9 |3.18-4.1 |Código de hogar: Maridos y mujeres, padres e hijos, amos y esclavos |
|6.18-20 |4.2-4 |Exhortación a la oración |
|6.21, 22 |4.7-9 |Comendación de Tíquico el portador |
,,Fuente: Andrew T. Lincoln, WBC: Ephesians. (Waco, TX: 1990), p. l.,,
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|!Puntos de comparación|!Juan|!1 Juan|
|Somos “del diablo”, un asesino||3.8, 3.10|
|Somos “del mundo”|8.23, 15.19|2.16, 4.5|
|Pecamos|8.34|3.4|
|“Tenemos pecado”|9.41|1.8|
|Andar en tinieblas|8.12, 12.35|1.6, 2.11|
|Espiritualmente “ciegos”|12.40|2.11|
|“Muertos”|5.25|3.14|
|El “Salvador de mundo”|4.42|4.14|
|“Para que vivamos”|3.16|4.9|
|Cristo el “único”|1.14, 1.18, 3.16, 3.18|4.9|
|“En” o “desde el principio”|1.1|1.1|
|Vino “en la carne”|1.14|4.2|
|“Entregó su vida” por nosotros|10.11-18|3.16|
|“Quitar” al pecado|1.29|3.5|
|“Testimonio” de los que han “visto” y “proclamado”|1.34, 19.35|1.2-3, 4.14|
|Testimonio de Dios|3.33, 5.32-37|5.9|
|Testimonio del Espíritu|15.26|5.6|
|Debemos “aceptar” este testimonio|3.11, 3.32-33, 5.34|5.9|
|“Creer” en él de quien el testimonio habla|5.37-40|5.10|
|“Confesar”lo|9.22|4.2-3|
|Creer en su “nombre”|1.12|5.13|
|Pasar de la muerte a la vida”|5.24|3.14|
|“Tenemos vida”|3.15, 3.36, 20.31|5.11-12|
|La vida está en su Hijo|1.4, 14.6|5.11-12|
|“Nacido de Dios”|1.13|2.29, 3.9, 5.4, 5.18|
|“Hijos” de Dios|1.12, 11.52|3.1-10, 5.2|
|Son “de Dios”|8.47|3.10|
|Conocer a Dios por Jesús|17.3|5.20|
|Han visto a Dios|14.9|3.6, 3 Jn. 11|
|Aunque nadie lo ha visto literalmente|1.18, 6.46|4.12, 4.20|
|Somos “de” la verdad|18.37|2.21, 3.19|
|La verdad “en” nosotros|8.44|1:8, 2.4|
|Practicar la verdad |3.21|1.6|
|“El Espíritu de verdad”|14.17, 15.26, 16.13|4.6, 5.6|
|“Permanecer” en Jesús|15.4-10|2.6, 2.27-28, 3.6, 3.24, 4.13-16|
|;Cristo vive en nosotros|6.56, 15.4-5|2.24, 3.24, 4.12-16|
|Su palabra vive en nosotros|5.38, 15.7|1.10, 2.14, 2.24|
|“Obedecer su palabra”|8.51-55, 14.23, 15.20, 17.6|2.5|
|Obedecemos sus mandamientos|14.15, 14.21,15.10|2.3-4, 3.22-24, 5.2-3|
|Nuevo mandamiento, amémonos unos a otros|13.34|2.8-10, 3.11, 3.23, 2 Jn. 5-6|
|El mundo los odia|15.18|3.13|
|Ya no pertenecer al mundo|15.19, 17.16|4.5-6|
|No amar al mundo|17.15|2.15-16|
|Vencer al mundo|16.33|5.4-5|
|Gozo como el objetivo|15.11, 16.24, 7.13|1.4|
|Agua y sangre|19.34|5.6|
|“Cometer” pecado|8.34|3.4|
|Hemos conocido y creemos”|6.69|4.16|
Smalley, xxix, dice hay una concentración notable de [[enlaces entre 1 Juan y Juan 14-17|Parallels - 1 John / Jn 14-17]].
,,Stott, 21-23, Harrison, 440,,
''Vocabulario compartido''
Padre, Hijo, Espíritu, comienzo, Palabra, Paracleto, creer, vida, eterno, amor, permanecer, guardar, mandamiento, verdadero, conocer, tener, nacer, testificar, luz, oscuridad, mundo, pecado, diablo.
''Estilo similar''
#“Esto es…”
#“En esto…”
#“pax” (Todo) + artículo + participio
#Parataxis
#Asíndeton
#Paralelismo
,,Harrison, 440,,
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|!Punto de comparación|!Jesús (citas de Lucas)|!Esteban (citas de Hechos)|
|Recibían buen testimonio de otros | 4.22 | 6.3 |
|Eran llenos del Espíritu Santo | 4.1 | 6.5 |
|Tenían sabiduría | 2.52 | 6.10 |
|Eran llenos de gracia y de poder | 2.40, 4.14 | 6.8 |
|Hacían prodigios y señales entre el pueblo | Hechos 2.22 | 6.8 |
|Fueron acusados de blasfemia | Mc. 14.64 | 6.11 |
|Fueron acusados de decir que Jesús iba a derribar el templo | Mc. 14.57-58 | 6.14 |
|Sus adversarios eran los ancianos y escribas | 20.1 | 6.12 |
|Fueron llevados al Concilio | 22.66 | 6.12 |
|Los ojos de sus adversarios estaban fijos en ellos | 4.20 | 6.15 |
|El aspecto de sus rostros cambió de una forma sobrenatural | 9.29 | 6.15 |
|Acusaron a los antepasados de sus oidores judíos de haber perseguido y matado a los profetas | 11.47-50 | 7.51-53 |
|Hablaron del Hijo del Hombre a la diestra de Dios | 22.69 | 7.56 |
|Fueron echados fuera de una ciudad para ser apedreados | 4.29 | 7.58 |
|Clamaron a gran voz, entregando sus espíritus a Dios y orando que Dios perdone a sus atacantes | 23.46, 34 | 7.59 |
|Fueron enterrados por hombres piadosos | 23.50-53 | 8.2 |
,,Fuente: Desconocida,,
|purplealtrows|k
|!Paralelo |!Jesús (citas en Lucas) |!Pablo (citas en Hechos) |
|Ambos sienten la compulsión divina de viajar a Jerusalén |13.33 |20.22, 21.24|
|Ambos “se resuelven” viajar a Jerusalén a pesar de la oposición. |9.51, 53 |19.21|
|En cada caso hay tres predicciones de sus sufrimientos, incluyendo la frase que serán “entregado en manos de los gentiles.” |9.22, 9.44, 18.32 |20.22-23, 21.4, 21.11|
|Ambos están dispuestos a morir en Jerusalén, pero sus amigos no entienden |9.35, 13.33, 18.32-34|21.4, 21.12-13|
|Sus amigos tratan sin éxito de persuadirles a que no vayan|(Mateo 16.22-23) |21.14|
|Ambos se rinden a la voluntad de Dios |22.42 |20.36-37|
,,Fuente: Desconocida.,,
|greenaltrows|k
|! |!Pedro |!Pablo |
|Figura prominente en: |Caps. 1-12 |Caps 13-28 |
|Llenos del Espíritu Santo |4.8 |9.17, 13.9 |
|Predicaron la palabra de Dios con valentía |4.13, 31 |9.27, 29|
|Predicaron a los Gentiles |10.43ff |13.46ff|
|Recibieron visiones importantes para guiar la misión de iglesia |10.9ff |16.9|
|Encarcelados por su testimonio y liberados de la cárcel milagrosamente |12.7ff |16.25ff|
|Curaron a hombres cojos |3.2ff |14.8ff|
|Curaron a otros enfermos |9.41 |28.8|
|Sanaron a personas con espíritus impuros|5.16 |16.18|
|Sanaron a personas indirectamente |La sombra de Pedro, 5.15 |Pañuelos y delantados tocados por Pablo, 19.12|
|Resucitaron a los muertos |Tabita, 9.36ff |Eutico, 20.7ff|
|Expresaron el juicio de Dios sobre magos / profetas falsos |Simón Mago, 8.20ff |Elimas, 13.6ff|
|Rehusaron que otros los adoraran |Cornelio, 10.25-26 |Los de Listra, 14.1ff|
,,Fuente: Desconocida.,,
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|!Hebreos|!1 Pedro|!Punto de comparación|
|9.26|1.20, 5.4|Cristo fue “manifestado”|
|7.27, 9.26, 10.12|3.18|Cristo murió “una vez para siempre”, proveyendo la salvación|
|9.22, 12.24|1.2|La redención es por “sangre rociada / derramada”|
|11.8-16, 13.14|2.11|Los lectores son extranjeros y peregrinos|
|3.2-6|2.5|Los creyentes son la casa de Dios|
|10.32, 10.39, 12.2, 3, 7|2.20|Son llamados a perseverar|
|12.3|2.21|Ponen su mirada en Cristo|
|13.20|5.4|Jesús es el Gran Pastor|
|1.4, 6.12, 9.15|1.4-5, 3.9|Anticipan una herencia|
|10.25|4.7|El fin se acerca|
,,Guthrie, “Hebrews in its ~First-Century Contexts”, p. 440,,
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|!Juan 5|!Juan 9|
|La sanidad ocurre en el día de reposo (5.9)|La sanidad ocurre en el día de reposo (9.14)|
|La sanidad ocurre cerca de un estanque (5.2, 5.7)|La sanidad ocurre cerca de un estanque (9.7)|
|Un hombre cojo es sanado|Un hombre ciego es sanado|
|El hombre sanado no sabe quien es Jesús (5.12-13)|El hombre sanado no sabe donde está Jesús (9.12)|
|Jesús halla al hombre sanado después (5.14)|Jesús halla al hombre sanado después (9.35)|
|Hay pecado conectado a la enfermedad: No peques más. (5.14)|Hay pecado conectado con la enfermedad: ¿Nació ciego por causa del pecado? (9.2)|
,,Fuenta: Notas del Dr. Dean Deppe, Calvin Theological Seminary.,,
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|!Punto de comparación|!1 Juan|!2-3 Juan|
|“La verdad”|9x|11x|
|“Jesucristo ha venido en la carne”|4.2|2 Jn. 7|
|“al Padre y al Hijo”|2.23|2 Jn. 9|
|engañador / anticristo|2.22, 26|2 Jn. 7|
|“Permanecer” en la doctrina|2.27|2 Jn. 9|
|La doctrina debe “vivir” o “permanecer” en ellos|2.14, 24|2 Jn. 2|
|“No un nuevo mandamiento” sino “el que habéis oído desde el principio”, que “nos amemos unos a otros”|2.7, 3.11|2 Jn. 5-6|
|Gozo completo en la comunión de los creyentes|1.4|2 Jn. 12, 3 Jn. 4|
|Los que aman y hacen el bien son “de Dios”|3.10, 4.4, 7|3 Jn. 10|
|Los que pecan y hacen el mal “no han visto a Dios”|3.6|3 Jn. 11|
,,Fuente: Stott, 28-29,,
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!Abba
Jesús introdujo la palabra aramea "Abba" ("padre") a la teología bíblica (Mc 14.36). Pablo dos veces transcribe esta palabra aramea en sus cartas (Romanos 8.15, Gálatas 4.6), aunque escribe en griego.
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!El amor como el cumplimiento de la ley de Dios
Según Jesús, la ley del AT se puede resumir en las ideas de amar a Dios y amar al prójimo (Mateo 22.34-40). Pablo también dice que el amor es el cumplimiento de la ley (Romanos 13.8-10).
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!La justificación
Es obvio que el tema de la justificación de los pecadores por la gracia inmerecida de Dios es un tema principal del apóstol Pablo. Es un tema en Romanos y Gálatas, y aparece en textos como Efesios 2.8-9 y Tito 3.3-8. Pero F. F. Bruce menciona los siguientes textos donde encontramos el mismo tema en las enseñanzas de Jesús:
*Mateo 20.1-16: La parábola de los obreros en la viña - el dueño generoso paga lo mismo a los que trabajaron menos
*Lucas 7.42: El prestamista que perdona la déuda de dos personas que no tenían con qué pagarle
*Lucas 15.11-32: La parábola del hijo pródigo
*Lucas 18.9-14: La parábola del Fariseo y el cobrador de impuestos - el texto dice que el cobrador de impuestos regresó a su casa "justificado" y el Fariseo no.
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|!Paralelo|!Jesús|!Pablo|
|Evangelio|Jesús predicaba "buenas nuevas" a los pobres, etc|Pablo decía que su mensaje era "su evangelio" (sus buenas nuevas)|
|Escatología y juicio|Jesús enseñaba que Dios intervendrá en la historia humana, y que va a juzgar a la humanidad por su pecado|Pablo enseñaba que Dios intervendrá en la historia humana, y que va a juzgar a la humanidad por su pecado|
|Cristo el centro de la historia|Jesús se declaró el cumplimiento de las promesas y profecías en las Escrituras. Jesús creía que él mismo era el personaje principal en el plan de Dios|Pablo enseñaba que Jesúes es el cumplimiento de las promesas y profecías en las Escrituras. Pablo creía que Jesús era el personaje principal en el plan de Dios|
|La regeneración|Juan 3 dice que Jesús enseño la necesidad de nacerse de nuevo para entrar al reino de Dios|Pablo usa el término "regeneración" (XXX), y también usa la idea de "resucitarse con Cristo a una nueva vida" (XXX) que comunica la misma verdad|
|La humildad|Jesús enfatizaba la humildad que busca el bien del prójimo y sirve al prójimo|Pablo enfatizaba la humildad que busca el bien del prójimo y sirve al prójimo|
|El amor, el perdón y la reconciliación|Jesús enfatizó - y vivió - una ética de amor, perdón y reconciliación|Pablo enfatizó una ética de amor, perdón y reconciliación, y la puso en práctica|
|A los Judíos primero, después a los Gentiles|Jesús fue enviado a las ovejas perdidas de Israel, y dirigía a sus discípulos a enfocarse solamente en ellos (XXX). Sólo después de su resurrección Jesús envió a sus discípulos a las naciones (Mt 28.19).|En Hechos, la práctica de Pablo en cada ciudad era de ir primero a los Judíos, y sólo después de ser rechazado por los Judíos iba a los Gentiles (XXX). En sus cartas también vemos la prioridad de los Judíos en el pensamiento de Pablo (XXX).|
|Los marginados|Jesús tenía compasión para las personas excluídas o menospreciadas por los Judíos - los Samaritanos, los Gentiles, los niños, las mujeres, los pobres, los pecadores, las prostitutas, los cobradores de impuestos.|El ministerio de Pablo era de llevar las buenas nuevas de Jesús a los Gentiles, que antes eran excluídos de Israel.|
|El sufrimiento|Jesús dijo que sus discípulos serían perseguidos, y que serían bienaventurados por ser perseguidos (XXX)|Pablo también dijo que todo Cristiano será perseguido, y que el sufrimiento por Cristo era fuente de bendición (XXX)|
|La imitación de la cruz|Jesús llamaba a sus discípulos a llevar sus cruces en imitación a él (XXX)|Pablo también enseñaba que el Cristiano debe imitar la actitud de Cristo cuando fue crucificado (XXX)|
|La unión mística entre Cristo y sus discípulos|Jesús hizo afirmaciones como "si lo haces a uno de los más pequeños, lo haces a mí" (XXX), indicando la unidad espiritual que existe entre él y sus discípulos|Pablo enseñaba que la iglesia es el cuerpo de Cristo, y que el creyente está "en Cristo"|
|La muerte de Cristo|Segun los Evangelios, Jesús profetizaba su muerte "por" la humanidad|La muerte de Cristo en la cruz por la humanidad es un tema céntrico para Pablo|
|Bautismo y Santa Cena|||
|Templo|||
|Espíritu Santo|||
|Fe|||
|Religión|||
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|!Lucas|!Hechos|
|Prefacio a Teófilo (1.1-4)|Prefacio a Teófilo (1.1-5)|
|El Espíritu desciende sobre Jesús mientras ora (3.21-22)|El Espíritu desciende sobre los apóstoles mientras oran (2.1-13)|
|Un sermón declara que la profecía se ha cumplido (4.16-30)|Un sermón declara que la profecía se ha cumplido (2.14-40)|
|Jesús sana a un paralítico (5.17-26)|Pedro sana a un paralítico (3.1-10)|
|Líderes religiosos atacan a Jesús (5.29-6.11)|Líderes religiosos atacan a los apóstoles (4.1-8.3)|
|Un centurión invita a Jesús a su casa (7.1-10)|Un centurión invita a Pedro a su casa (10.1-23)|
|Jesús resucita al hijo de una viuda (7.11-17)|Pedro resucita una viuda (9.36-43)|
|Viajes misioneros a los Gentiles (10.1-12)|Viajes misioneros a los Gentiles (13.1-19.20)|
|Jesús viaja a Jerusalén (9.51-19.28)|Pablo viaja a Jerusalén (19.21-21.17)|
|Reciben a Jesús favorablemente (19.37)|Reciben a Pablo favorablemente (21.17-20)|
|Jesús respeta al templo (19.45-48)|Pablo respeta al templo (21.26)|
|Los Saduceos se oponen a Jesús, pero los escribas lo apoyan (20.27-39)|Los Saduceos se oponen a Pablo, pero los Fariseos lo apoyan (23.6-9)|
|Jesús parte pan y da gracias (22.19)|Pablo parte pan y da gracias (27.35)|
|Una muchedumbre violenta agarra a Jesús (22.54)|Una muchedumbre violenta agarra a Pablo (21.30)|
|Un ayudante del Sumo Sacerdote pega a Jesús (22.63-64)|Un ayudante del Sumo Sacerdote pega a Pablo (23.2)|
|Jesús fue enjuiciado cuatro veces y fue declarado inocente tres veces (22.66-23.13)|Pablo fue enjuiciado cuatro veces y fue declarado inocente tres veces (23.1-26.32)|
|Jesús fue rechazado por los judíos (23.18)|Pablo fue rechazado por los judíos (21.36)|
|Jesús fue admirado por un centurión (23.47)|Jesús fue admirado por un centurión (27.43)|
|Confirmación final que las Escrituras han sido cumplidas (24.45-47)|Confirmación final que las Escrituras han sido cumplidas (28.23-28)|
,,Fuente: Powell, Fortress Intro to the Gospels. (Mineapolis: Fortress, 1998), 88.,,
A. The baptism that John preached Acts 10:37 = Mark 1:1-8 “Beginning of the gospel”
B. Jesus anointed with the Holy Spirit and power Acts 10:38a = Mark 1:9-15
C. Jesus doing good, healing, and casting out demons Acts 10:38b = Mark 1:16-10:52
D. Jesus killed in Jerusalem Acts 10:39 = Mark 11:1-15:47
E. God raised Jesus from the dead as witnessed by the disciples Acts 10:40-41 = Mark 16
Deppe sugiere los siguientes paralelos entre 3.13-18 y 4.1-11
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|!|!3.13-18|!4.1-11|
|Pregunta con respuesta|3.13|4.1|
|Descripción de la vida falsa<br>*Sus características<br>*Su fuente|3.14-16<br>*3.14<br>*3.15-16|4.2-6<br>*4.2-3<br>*4.4|
|||(citas, 4.5-6)|
|Siete características de la vida genuina|Descripción<br>1. Pura<br>2. Pacífica<br>3. Amable<br>4. Benigna<br>5. Llena de misericordia y buenos frutos<br>6. Sin incertidumbre<br>7. Sin hipocresía|Exhortación<br>1. Someteos a Dios<br>2. Resistid al diablo<br>3. Acercaos a Dios<br>4. Limpiad las manos<br>5. Afligíos, lamentad y llorad<br>6. Convierte su risa en lloro<br>7. Humillaos|
|Transicción a la siguiente sección|3.18, paz y conflictos, un tema de la próxima sección|4.11ª, murmurar, un tema de la próxima sección|
,,Fuente: Sílabo de Dr. Dean Deppe, James. Calvin Theological Seminary, 2004.,,
Hay varios tipos de exhortaciones en las epístolas
#''Listas de virtudes y vicios''
##Vicios: Rom. 13.13, Ef. 5.3-5, 1 Tim. 6.4-5
##Virtudes: 2 Cor. 6.6-7, Gal. 5.22-23, Ef. 4.2-3
##Mezclados: Gal. 5.19-23, Ef. 4.31-32, Tit. 1.7-10
#''Códigos de hogar''
##Esposos / esposas
##Padres / hijos
##Amos / esclavos
##Col. 3.18-4.1, Ef. 5.21-6.9, 1 Tim. 2.1-6.1, Tit. 2.1-10, 1 Ped. 3.1-7
#''Exhortaciones finales''—al final del cuerpo de la carta
##Rom. 12-15, Gal. 5-6, 1 Tes. 4-5, Col. 3.1-4.6
Marcos usa la técnica llamada ''parataxis'', conectando sus oraciones con la palabra "y" en griego. Es una imitación del estilo encontrado en hebreo en el Antiguo Testamento. No se nota tanto ese fenómeno en español, porque las traducciones de la Biblia por lo general no lo traducen, porque las versiones modernas quieren conformarse más al estilo contemporáneo. Pero en griego, da la misma sensación de apuro: "Y Jesús fue para allá, y Jesús hizo x, y Jesús..."
#Hay paréntesis entre el sexto y el séptimo juicio en cada serie:
##Entre el sexto y el séptimo sello, 7.1-17
##Entre la sexta y la séptima trompeta, 10.1-11.14
##Entre el sexto y la séptima copa, 16.13-16
#Hay un paréntesis entre la serie de trompetas y la serie de copas, 12-1-14.20
#Hay un paréntesis entre la séptima copa y la descripción de la segunda venida de Jesús, 17.1-19.10
2 Pedro usa una gran cantidad de palabras en pares. Muchos de los pares son sinónimos o palabras similares:
*1.3, gloria y excelencia
*1.4, preciosas y grandísimas
*1.8, ociosos y sin fruto
*1.9, muy corto de vista; está ciego
*1.10, vocación y elección
*1.16, el poder y la venida
*1.17; honra y gloria
*2.10, Atrevidos y obstinados
*2.11, en fuerza y en poder
*2.13; inmundicias y manchas
*3.7, del juicio y de la perdición
*3.11, santa y piadosa
*3.14, sin mancha e irreprochables
*3.16, los indoctos e inconstantes
''Versículos:'' Rom. 15.14-33, Flm 21-22, 1 Cor. 4.14-21, 1 Tes. 2.17-3.13, Flp. 2.19-24, Gal. 4.12-20.
La palabra παρουσία puede significar “presencia” o “llegada”. Una parusia apostólica es una sección donde Pablo quiere que sus lectores sienten su presencia con ellos.
''Las formas'' que Pablo hace que su presencia sea sentida ''son cuatro'':
#Mención de la actividad de escribir la carta (Rom. 15.14-15)
#Referencia a la relación entre el escritor y los lectores (Rom. 15.15-21)
#Mención de una visita personal en el futuro (Rom. 15.22-33)
#Referencia al portador de la carta (Flp. 2.19)
1:1
1:6 (2)
1:14
1:15
1:18
2:5 (2)
2:17
2:21
3:1
3:9 (3)
3:13
3:14
3:19
3:20
4:6
4:8
4:9 (2)
4:17
4:19
4:28
4:29
4:32
5:2 (2)
5:5 (2)
5:9
5:14
5:15
5:19
5:22
5:30
6:1
6:12
6:19
6:20
6:24 (2)
A principios de 2009 investigué el tema del perdón para preparar una conferencia que impartí varias veces en iglesias presbiterianas en México. Leí los siguientes libros durante mis investigaciones: L. Gregory Jones, //Embodying Forgiveness//. (GR: Eerdmans, 1995), y Lewis Smedes, //The Art of Forgiving: When you need to forgive and don’t know how//. (NY: Ballantine Books, 1996). Jones y Smedes tienen conceptos muy distintos en cuanto al perdón, y tuve que luchar con las diferencias entre ellos. Al final mi posición quedó más cerca de la de Smedes, pero aprendí muchas cosas valiosas de Jones también. Lo que sigue es el contenido de la conferencia que resultó de mis investigaciones. No se olviden ver el otro lado de la moneda, [[Disculparse / pedir perdón]].
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!!Las alternativas que tenemos cuando alguien nos lastima
Cuando alguien nos ofende o nos hace daño, hay cuatro alternativas:
*Vengarnos con violencia verbal o física
*Quedar con ganas de vengarnos, sin hacer nada
*Excusar o justificar: minimizar la ofensa o tratarla como insignificativa, diciendo cosas como “Está bien”, “No fue nada”, “No te preocupes”, “Olvídalo”
*Perdonar: tratar la ofensa como algo significativo, pero tomando la decisión de seguir amando a la persona a pesar de lo que hizo.
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!!Cuando excusar es suficiente
Es suficiente excusar a la persona cuando el daño ha sido mínimo y cuando la ofensa no fue a propósito. En estos casos el perdón no es necesario. La persona puede decidir ignorar la ofensa y tratarla como algo insignificativo.
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!!Cuando excusar no es suficiente
No es apropiado excusar a la persona cuando el daño ha sido grande y/o cuando la persona es culpable porque lo hizo a propósito. En estos casos el ofensor debe al ofendido, y no es cuestión simplemente de ignorar la ofensa y tratarla como insignificativa.
Por qué excusar es inapropiado en esos casos:
*Es insincero - no podemos decir - "No fue nada" cuando sí fue algo serio
*No toma en serio el dolor del ofendido
*Pasa por alto la culpabilidad de la persona
El perdón cristiano es mejor que excusar en estos casos, porque:
*Toma en serio el dolor del ofendido
*Toma en serio la culpa del ofensor
*Es una comunicación sincera
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!!Nuestra definición del perdón
“El perdón es
*la decisión de una víctima
*de tratar al ofensor con amor,
*y no vengarse de él
*por la ofensa que cometió y/o el daño que causó”
Esta definición:
*Reconoce la seriedad de la ofensa y/o el daño
*Se trata de acciones, no de emociones (es una decisión de cómo tratar al ofensor)
*No depende del arrepentimiento del ofensor (es una decisión de la víctima)
Según esta definición, cuando decimos “Te perdono", estamos diciendo, “Elijo tratarte con el amor de Cristo y rehuso vengarme de tí”.
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!!Nuestra respuesta a otro concepto acerca del perdón
Debemos ser claros y reconocer que hay muchos Cristianos que tienen otro concepto acerca del perdón. Según ellos,
*La víctima no perdona al ofensor hasta que el ofensor haya pedido perdón
*El perdon que la víctima otorga al ofensor libera al ofensor de la obligación de restituir o sufrir consecuencias por su ofensa. Es como cuando hablamos de "perdonar una déuda" - la persona no tiene que pagarnos.
Pero a nuestro parecer, este concepto acerca del perdón tiene grandes debilidades:
*Este concepto del perdón pone a la víctima como rehén del ofensor, porque la situación queda pendiente y la víctima no puede hacer nada al respecto hasta que actúe el ofensor. Nos parece más saludable para la víctima si la víctima tuviera el poder de iniciar el perdón y poner fin al asunto en cuanto a su parte, sin la necesidad de esperar al ofensor.
*Este concepto parece dar todo el poder a los ofensores: pueden pecar y lastimar a otros libremente, y solo con decir "lo siento" - sincera o insinceramente - escapan de todas las consecuencias de sus actos, y no aprenden de sus errores.
*Puede ser que el ofensor haya robado algo de la víctima que la víctima necesita con urgencia. Es injusto obligar a la víctima perdonar al ofensor la obligación de devolver lo que quitó.
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!!Tres errores comunes en cuanto al perdón
*“No he perdonado a la persona si todavía se me viene la memoria de lo que me hizo. Perdonar es olvidar.”
*“No he perdonado a la persona si todavía lucho con la tristeza o el enojo por causa de lo que me hizo.”
*“El perdón es injusto porque pone la víctima en riesgo de ser lastimado nuevamente por el ofensor”
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!!Perdonar no implica olvidarse de la ofensa
Algunos Cristianos usan ciertos textos bíblicos para enseñar que el perdón implica olvidarnos de la ofensa. Ellos dicen que en estos textos, Dios mismo se olvida de nuestras ofensas:
*"Porque perdonaré la maldad de ellos y no me acordaré más de su pecado." (Jeremías 31.34)
*"Cuanto está lejos el oriente del occidente, hizo alejar de nosotros nuestras rebeliones." (Sal. 103.12)
Sin embargo, hay problemas con esta idea:
*Es imposible que a Dios se le olvide algo, porque es omnisciente
*A veces es imposible que la víctima se olvide de la ofensa, porque el dolor es grande o porque la víctima vive con las consecuencias todos los días. Por ejemplo, si una mujer es violada y sale embarazada, su hijo sería un recordatorio diario de la violación. ¿Cómo podemos insistir que ella no ha perdonado al ofensor si no se ha olvidado de la ofensa?
*La memoria de la ofensa es importante, porque nos ayuda a tener cuidado de protegernos de otras ofensas en el futuro
El perdón decide, “Aunque me acuerdo de lo que me hiciste, no voy a permitir que mis memorias controlen la forma en que te trato. Elijo tratarte con el amor de Cristo, y rehuso vengarme de ti.”
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!!El perdon no implica superar las emociones
A veces se escucha la idea de que si todavía sentimos dolor, tristeza o enojo por lo que el ofensor nos hizo, que no le hemos perdonado de verdad:
*“A veces siento dolor por lo que me pasó. Parece que no he perdonado.”
*“Todavía siento mucho enojo y mucha tristeza. Tengo que perdonarlo de verdad.”
Pero las emociones son involuntarias. No tenemos control sobre ellas. En casos de ofensas violentas, graves o costosas, puede tomar años para que la víctima empiece a recuperarse de la ofensa y no sentir dolor o emociones por lo que sucedió. No es justo imponer a la víctima la obligación de suprimir sus emociones. Es suficiente exigir que decida tratar al ofensor con amor y no vengarse de él //a pesar de// las emociones que siente.
El perdón decide, “Aunque me duele mucho, y aunque lucho con mis emociones, no voy a permitir que mi dolor y mis emociones controlen la forma en que te trato. Elijo tratarte con el amor de Cristo, y rehuso vengarme de ti.”
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!!El perdón no implica poner la víctima en riesgo de ser lastimado nuevamente por el ofensor
Hay personas que critican al Cristianismo, diciendo que el perdón es injusto, porque obliga a los víctimas volver a la relación que tenían con los ofensores antes de la ofensa, y así ponerse en riesgo de ser lastimados nuevamente por ellos. Pero según nuestra definición del perdón, esto no es cierto. Cuando perdonamos a una persona, no implica que nuestra relación con el ofensor volvió a estar como era antes de la ofensa. La víctima tiene que hacer lo necesario para protegerse, y el ofensor a veces tiene que aceptar las consecuencias de sus actos. Por ejemplo,
*Una esposa puede perdonar a un esposo que la haya golpeado a ella o a sus hijos. Pero eso no implica que ella va a ponerse a si misma y a sus hijos en peligro si el esposo no exhibe los frutos del arrepentimiento.
*Una alumno puede perdonar al compañero que le robó algo de su mochila. Pero eso no implica que el alumno no debe tomar precauciones para proteger sus bienes.
*Una iglesia puede perdonar a su pastor si éste haya cometido el adulterio o la extorción. Pero su acto de perdonarlo no quiere decir que la iglesia está obligada a volverlo a su cargo de pastor.
Hay consecuencias de nuestros actos:
*La pérdida de confianza
*La pérdida de credibilidad
*La necesidad de arrepentimiento
*La necesidad de restitución
*Consecuencias legales
*Consecuencias financieras
Es lícito decir “Te perdono, pero…
…tengo el derecho de ver los frutos de tu arrepentimiento antes de confiar nuevamente en ti
…tengo el derecho de insistir que me devuelvas / pagues por lo que robaste antes de seguir siendo tu amigo
…tengo el derecho de protegerme de tí si has sido violento conmigo
…tienes que aceptar las consecuencias de tus acciones
…has sido infiel con dinero, y no te vamos a contratar para un trabajo donde manejas nuestro dinero
…si no te arrepientes, vamos a excomulgarte
…no te vamos a regresar a tu ministerio hasta que pensemos que has cambiado y eres merecedor de nuestra confianza
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!!La cruz de Jesucristo y el perdón
Podemos ver en la muerte de Jesús en la cruz es una perfecta ilustración de nuestra discusión acerca del perdón:
*//El perdón de la cruz de Cristo es lo contrario de la venganza:// Dios tiene todo el derecho de condenarnos y castigarnos por nuestros pecados, pero escoge amarnos y rescatarnos.
*//El perdón de la cruz de Cristo es lo contrario de la excusa:// En la cruz, Dios demuestra que toma en serio la gravedad de nuestras ofensa. Jesús tuvo que //morir// para pagar por los pecados.
*//El perdón de la cruz de Cristo no esperó el arrepentimiento del ofensor//: como dice Pablo, "Pero Dios muestra su amor para con nosotros, en que siendo [nosotros] aún pecadores, Cristo murió por nosotros." (Rom. 5.8)
*//Pero a pesar de que nos perdona por medio de la cruz, Dios sigue insistiendo en el arrepentimiento y el cambio.// El perdón de nuestros pecados no es un permiso para vivir de una forma indebida. Es una invitación de ser transformado.
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!!La importancia del perdón para el Cristiano
Jesucristo nos llama a tomar nuestra cruz también, amar a nuestros enemigos, crucificar nuestros deseos de venganza, todo con el motivo de reconciliar y rescatar al mundo perdido.
*Cuando perdonamos, estamos mostrando nuestra gratitud por el perdón que recibimos de parte de Dios.
*Cuando perdonamos, imitamos a Cristo, y nos conformamos más a su imagen. Nuestra vida comienza a tomar la forma de una cruz, y las personas pueden verlo a él más claramente en nosotros.
*Cuando perdonamos, estamos mostrando al mundo el poder del evangelio para superar las barreras entre las personas.
*Cuando perdonamos, participamos en la obra de Cristo de llevar la salvación y la reconciliación al mundo.
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“Perdonar es liberar al prisionero y después descubrir que el prisionero eras tú” - ,,Lewis Smedes,,
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!!Textos bíblicos acerca de la importancia de perdonar
*Dios reclama a Jonás por no desear el arrepentimiento de los Ninevitas
*Mateo 5.38-48: La exhortación de Jesús a que amemos a nuestros enemigos
*Mateo 6.14-15 y Lucas 6.37 demuestran que hay una conexión entre el perdón que extendemos a las personas, y el perdón que podemos esperar de Dios
*Mateo 18.23-35: Una parábola de la hipocresía de un siervo que fue perdonado de una gran deuda, pero no quiso perdonar una deuda pequeña. La parábola fue provocada porque Pedro preguntó si debe perdonar hasta siete veces (vv. 21-22).
*Lucas 15.11-32: El hijo mayor no quiere perdonar a su hermano menor
*Romanos 12.17-21: Una prohibición de la venganza
*Varias veces Pablo dice que debemos perdonar tal como Cristo nos perdonó (Efesios 4.32, Colosenses 3.13)
*Podríamos añadir las muchas exhortaciones a que la iglesia viva en amor, paz, y unidad, y los muchos textos que prohíben el odio, los conflictos y pleitos, y el juzgar a los demás.
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Esta es una lista de todos los personajes mencionados en 1 Pedro, con la excepción de los miembros de la Trinidad.
''El autor''
*Pedro, apóstol de Jesucristo (1.1)
*Yo, anciano también con ellos y testigo de los padecimientos de Cristo, que soy también participante de la gloria que será revelada (5.1)
''Los lectores''
*Los expatriados de la dispersión en el Ponto, Galacia, Capadocia, Asia y Bitinia, elegidos según el previo conocimiento de Dios Padre en santificación del Espíritu (1.1-2)
*Vosotros, que sois guardados por el poder de Dios (1.4-5)
*Vosotros los que creéis (2.7)
*Amados (2.11, 4.12)
*Cada uno [de ustedes] (4.10)
*Alguno [de ustedes] (4.11)
*Todos [ustedes] (3.8, 5.5)
*Todos vosotros los que estáis en Jesucristo (5.14)
''Grupos específicos entre los lectores''
*Criados (2.18)
*Vosotras, mujeres (3.1, 3.7)
*Vosotros, maridos (3.2, 3.7)
*Los ancianos (5.1, 5.5)
*Los que están a vuestro cuidado (5.3)
*Jóvenes (5.5)
''Otros creyentes específicos''
*Los que os han predicado el evangelio (1.12)
*Vuestros hermanos en todo el mundo (5.9)
*Silvano (5.12)
*La iglesia que está en Babilonia, elegida juntamente con vosotros (5.13)
*Marcos mi hijo (5.13)
''La iglesia (descripciones generales de la los creyentes en un sentido plural o colectivo)''
*Los que hacen bien (2.14)
*Los hermanos (2.17)
*Los justos (3.12)
*Los injustos [los creyentes considerados de un punto de vista antes de su conversión] (3.18)
*La casa de Dios (4.17)
*"Nosotros" (4.17)
*Los que padecen según la voluntad de Dios (4.19)
*La grey de Dios (5.2), la grey (5.3)
*Los humildes (5.5)
''Los creyentes (descripciones generales de individuos)''
*El que crea en él (2.6)
*Alguien (2.19)
*El que quiere amar la vida y ver días buenos (3.10)
*Quien ha padecido en la carne (4.1)
*El justo (4.18)
''Personajes de la historia de Israel''
*Los profetas (1.10)
*Aquellas santas mujeres que esperaban en Dios y sus maridos (3.5)
*Sara (3.6)
*Abraham (3.6)
*Noé (3.20)
*Ocho personas [la familia de Noé] (3.20)
*[Los que se burlaban de Cristo cuando estuvo en la cruz] (2.23)
''Seres sobrenaturales y los muertos''
*Los ángeles (1.12)
*Los muertos (1.21, 4.5, 4.6)
*Los espíritus encarcelados, los que en otro tiempo desobedecieron (3.20)
*Ángeles, autoridades y poderes (3.22)
*Vuestro adversario el diablo (5.8)
''Los seres humanos (palabras generales)''
*Cada uno (1.17)
*Toda carne (1.24)
*El hombre (1.24)
*Los vivos (4.5)
''Inconversos específicos''
*Vuestros padres (1.18)
*El rey (2.13, 2.17)
*Los gobernadores (2.14)
*Vuestros amos (2.18)
*Los [amos] buenos y afables (2.18)
*Los [amos que son] difíciles de soportar (2.18)
''Los inconversos (palabras generales)''
*Los hombres [en el sentido despectivo] (2.4, 2.8)
*Los edificadores (2.7)
*Los que no creen (2.7)
*Los paganos (2.12, 4.3)
*Los malhechores (2.14)
*Hombres insensatos (2.15)
*Aquellos que hacen el mal (3.12)
*Todo el que os demande razón de la esperanza que hay en vosotros (3.15)
*Los que hablan mal de la buena conducta de ustedes en Cristo (3.16)
*Aquellos que no obedecen al evangelio de Dios (4.17)
*El impío y el pecador (4.18)
*Los soberbios (5.5)
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''Mensajeros del evangelio''
*Pablo
*Tito
*Zenas y Apolos, los portadores de la carta
*Artemas y Tíquico, futuros reemplazos para Tito en Creta
''Los creyentes cretenses''
*Los ancianos
*Las ancianas
*Los jóvenes
*Las jóvenes
*Los esclavos
*Casas enteras
*Los que causan problemas entre ellos
''La sociedad cretense''
*Los gobernantes y autoridades
*Esposos y amos que no creen
*Los que se oponen a Tito y los creyentes
*Un profeta cretense
,,Fuente: estudio personal del autor,,
*[[Citas acerca del Espíritu Santo]]
Muchos comentaristas creen que 1 Pedro citó materiales tradicionales tomados de la liturgia cristiana del primer siglo. Varias secciones de 1 Pedro tienen un estilo elevado y hermoso. Puede ser que los siguientes textos fueron usados primero en los cultos, y que Pedro despues los citó en su carta. ¿Qué opinas tú?
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|1 Pedro 1.3-12|"Bendito el Dios y Padre de nuestro Señor Jesucristo, que según su gran misericordia nos hizo renacer para una esperanza viva, por la resurrección de Jesucristo de los muertos, para una herencia incorruptible, incontaminada e inmarchitable, reservada en los cielos para vosotros, que sois guardados por el poder de Dios, mediante la fe, para alcanzar la salvación que está preparada para ser manifestada en el tiempo final. Por lo cual vosotros os alegráis, aunque ahora por un poco de tiempo, si es necesario, tengáis que ser afligidos en diversas pruebas, para que, sometida a prueba vuestra fe, mucho más preciosa que el oro (el cual, aunque perecedero, se prueba con fuego), sea hallada en alabanza, gloria y honra cuando sea manifestado Jesucristo. Vosotros, que lo amáis sin haberlo visto, creyendo en él aunque ahora no lo veáis, os alegráis con gozo inefable y glorioso, obteniendo el fin de vuestra fe, que es la salvación de vuestras almas. Los profetas que profetizaron de la gracia destinada a vosotros inquirieron y diligentemente indagaron acerca de esta salvación, escudriñando qué persona y qué tiempo indicaba el Espíritu de Cristo que estaba en ellos, el cual anunciaba de antemano los sufrimientos de Cristo y las glorias que vendrían tras ellos. A estos se les reveló que no para sí mismos, sino para nosotros, administraban las cosas que ahora os son anunciadas por los que os han predicado el evangelio por el Espíritu Santo enviado del cielo; cosas en las cuales anhelan mirar los ángeles."|
|1 Pedro 1.18-21|"...pues ya sabéis que fuisteis rescatados de vuestra vana manera de vivir (la cual recibisteis de vuestros padres) no con cosas corruptibles, como oro o plata, sino con la sangre preciosa de Cristo, como de un cordero sin mancha y sin contaminación. Él estaba destinado desde antes de la fundación del mundo, pero ha sido manifestado en los últimos tiempos por amor de vosotros. Por medio de él creéis en Dios, quien lo resucitó de los muertos y le ha dado gloria, para que vuestra fe y esperanza sean en Dios."|
|1 Pedro 2.4-8|"Acercándoos a él, piedra viva, desechada ciertamente por los hombres, pero para Dios escogida y preciosa, vosotros también, como piedras vivas, sed edificados como casa espiritual y sacerdocio santo, para ofrecer sacrificios espirituales aceptables a Dios por medio de Jesucristo. Por lo cual también dice la Escritura: «He aquí, pongo en Sión la principal piedra del ángulo, escogida, preciosa; el que crea en él, no será avergonzado». Para vosotros, pues, los que creéis, él es precioso. En cambio para los que no creen: «La piedra que los edificadores desecharon ha venido a ser la cabeza del ángulo» y: «Piedra de tropiezo y roca que hace caer». Ellos, por su desobediencia, tropiezan en la palabra. ¡Ese es su destino!"|
|1 Pedro 2.21-25|"Para esto fuisteis llamados, porque también Cristo padeció por nosotros, dejándonos ejemplo para que sigáis sus pisadas. Él no cometió pecado ni se halló engaño en su boca. Cuando lo maldecían, no respondía con maldición; cuando padecía, no amenazaba, sino que encomendaba la causa al que juzga justamente. Él mismo llevó nuestros pecados en su cuerpo sobre el madero, para que nosotros, estando muertos a los pecados, vivamos a la justicia. ¡Por su herida habéis sido sanados! Vosotros erais como ovejas descarriadas, pero ahora habéis vuelto al Pastor y Obispo de vuestras almas."|
|1 Pedro 3.18, 22|"Asimismo, Cristo padeció una sola vez por los pecados, el justo por los injustos, para llevarnos a Dios, siendo a la verdad muerto en la carne, pero vivificado en espíritu....quien habiendo subido al cielo está a la diestra de Dios; y a él están sujetos ángeles, autoridades y poderes." (tratando a los versículos 19 al 21 como paréntesis)|
Fuentes: Carson, Moo y Morris, 428; Harrison, Kistemaker, 22; Texto: Reina Valera Revisada (1995) Bible Text (Miami: Sociedades Biblicas Unidas, 1998)
*Lucas fue testigo de varios acontecimientos mencionados en Hechos.
*El decreto de Hechos 15 probablemente fue guardado por la iglesia en Antioquia (Hc 21.25).
*La iglesia en Jerusalén posiblemente tenía archivos que Lucas podría consultar.
*Manaén de Antioquia (Hc 13.1) era miembro de la corte de Herodes.
*Lucas era compañero de Pablo, Timoteo, Silvano, y otros líderes de la iglesia.
*Cuando Lucas estuvo en Cesarea, hospedó en la casa de Felipe (Hc 21.8), quien aparece en caps. 6 y 8.
*Lucas también hospedó con Mnasón de Chipre (Hc 21.16).
*Cuando Lucas estuvo en Jerusalén, probablemente tuvo oportunidades de consultar con Santiago, el hermano del Señor.
,,Fuente: Adaptado de H. Wayne House, //Chronological and Background Charts of the New Testament.// (Grand Rapids: Zondervan), 121-122.,,
*¿Cuáles son los eventos o los conceptos teológicos a que el locutor se refiere?
*¿Cómo adaptó el discurso a las necesidades de sus oidores y a su contexto inmediato?
*¿Hay patrones evidentes entre los diferentes discursos en Hechos?
*¿Cómo usó Lucas este discurso para avanzar el narrativo del libro de Hechos? ¿Por qué Lucas incluyó este discurso en Hechos?
*¿Es diferente este discurso a las prédicas que Usted está acostumbrado? ¿Lo hubiera predicado así o no? ¿Cómo puede este discurso informar su teología y su predicación?
,,Fuente desconocida.,,
Pablo hizo 250 preguntas en sus cartas y en el libro de Hechos. Lo que sigue es una lista completa de las preguntas de Pablo en el canon.
<$button popup="StateTiddler">Presiona aquí para ver la clave para la tabla</$button>
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1 = Pedir información
2 = Estimular la conversación
3 = Señalar algo que contradice los hechos
4 = Conseguir el asentimiento de alguien
5 = Provocar una expresión de fe
6 = Provocar una opinón o una expresión de un deseo
7 = Probar la fe o compromiso de alguien
8 = Estimular la reflexión
9 = Persuadir a sus oponentes de su error
10 = Regañar
11 = Expresar una emoción
12 = Probar los motivos de alguien
13 = Remorder la conciencia
14 = Precisar un tema
15 = Presionar para que se aplique una verdad
</$reveal>
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|!Pregunta|!Referencia|!Propósito|
|¿Quién eres, Señor?|Hc. 9.5, 22.8, 26.15|1|
|¿Qué haré, Señor?|Hc. 22.10|1|
|¿No cesarás de trastornar los caminos rectos del Señor?|Hc. 13.10|2|
|¿y ahora nos liberan encubiertamente?|Hc. 16.37|2|
|¿Recibisteis el Espíritu Santo cuando creísteis?|Hc. 19.2|1|
|¿En qué, pues, fuisteis bautizados?|Hc. 19.3|1|
|¿Se me permite decirte algo?|Hc. 21.37|3|
|¿Os está permitido azotar a un ciudadano romano sin haber sido condenado?|Hc. 22.25|2|
|¿Se juzga entre vosotros cosa increíble que Dios resucite a los muertos?|Hc. 26.8|4|
|¿Crees, rey Agripa, a los profetas?|Hc. 26.27|3|
|¿piensas que escaparás del juicio de Dios? ¿O menosprecias las riquezas de su benignidad, paciencia y generosidad, ignorando que su benignidad te guía al arrepentimiento?|Rom. 2.3-4|2, 5, 6|
|Tú, pues, que enseñas a otro, ¿no te enseñas a ti mismo? Tú que predicas que no se ha de robar, ¿robas? Tú que dices que no se ha de adulterar, ¿adulteras? Tú que abominas de los ídolos, ¿cometes sacrilegio? Tú que te jactas de la Ley, ¿con infracción de la Ley deshonras a Dios?|''Rom. 2.21-23''|2, 7|
|...si el incircunciso guarda las ordenanzas de la Ley, ¿no será considerada su incircuncisión como circuncisión?|Rom. 2.26|4, 5|
|¿Qué ventaja tiene, pues, el judío? ¿De qué aprovecha la circuncisión?|Rom. 3.1|4, 5|
|¿Pues qué, si algunos de ellos han sido incrédulos? Su incredulidad, ¿habrá hecho nula la fidelidad de Dios?|Rom. 3.3|4, 8|
|Y si nuestra injusticia hace resaltar la justicia de Dios, ¿qué diremos? ¿Será injusto Dios al dar el castigo?|Rom. 3.5|4, 8|
|De otro modo, ¿cómo juzgaría Dios al mundo? Pero si por mi mentira la verdad de Dios abundó para su gloria, ¿por qué aún soy juzgado como pecador? ¿Y por qué no decir (como se nos calumnia, y como algunos, cuya condenación es justa, afirman que nosotros decimos): «Hagamos males para que vengan bienes»?¿Qué, pues? ¿Somos nosotros mejores que ellos?|''Rom. 3.6-9''|4, 8, 9, 10|
|¿Dónde, pues, está la jactancia?...¿Por cuál ley? ¿Por la de las obras?|Rom. 3.27|4, 6, 7, 8|
|¿Es Dios solamente Dios de los judíos? ¿No es también Dios de los gentiles?|Rom. 3.29|3, 4, 8|
|Luego, ¿por la fe invalidamos la Ley?|Rom. 3.31|4, 8|
|¿Qué, pues, diremos que halló Abraham, nuestro padre según la carne?|Rom. 4.1|4|
|pues ¿qué dice la Escritura?|Rom. 4.3|1, 4|
|¿Es, pues, esta bienaventuranza solamente para los de la circuncisión o también para los de la incircuncisión?|Rom. 4.9|4|
|¿Cómo, pues, le fue contada? ¿Estando en la circuncisión, o en la incircuncisión?|Rom. 4.10|1, 4|
|¿Qué, pues, diremos? ¿Perseveraremos en el pecado para que la gracia abunde?|Rom. 6.1|4, 8, 9|
|Porque los que hemos muerto al pecado, ¿cómo viviremos aún en él? ¿O no sabéis que todos los que hemos sido bautizados en Cristo Jesús, hemos sido bautizados en su muerte?|Rom. 6.2-3|1, 4|
|¿Qué, pues? ¿Pecaremos porque no estamos bajo la Ley, sino bajo la gracia?|Rom. 6.15|4, 8, 9|
|¿No sabéis que si os sometéis a alguien como esclavos para obedecerlo, sois esclavos de aquel a quien obedecéis, sea del pecado para muerte o sea de la obediencia para justicia?|Rom. 6.16|1, 2, 4|
|¿Pero qué fruto teníais de aquellas cosas de las cuales ahora os avergonzáis?|Rom. 6.21|1, 4|
|¿Acaso ignoráis, hermanos (hablo con los que conocen de leyes), que la ley se enseñorea del hombre entre tanto que este vive?|Rom. 7.1|1|
|¿Qué, pues, diremos? ¿La Ley es pecado?|Rom. 7.7|4, 8, 9|
|Entonces, ¿lo que es bueno, vino a ser muerte para mí?|Rom. 7.13|4, 8|
|¿Quién me librará de este cuerpo de muerte?|Rom. 7.24|10|
|¿Qué, pues, diremos a esto? Si Dios es por nosotros, ¿quién contra nosotros? El que no escatimó ni a su propio Hijo, sino que lo entregó por todos nosotros, ¿cómo no nos dará también con él todas las cosas? ¿Quién acusará a los escogidos de Dios?|''Rom. 8.31-33''|3, 4, 9|
|¿Quién es el que condenará?|Rom. 8.34|4|
|¿Quién nos separará del amor de Cristo? ¿Tribulación, angustia, persecución, hambre, desnudez, peligro o espada?|Rom. 8.35|4|
|¿Qué, pues, diremos? ¿Que hay injusticia en Dios?|Rom. 9.14|4, 8, 9|
|Pero me dirás: «¿Por qué, pues, inculpa? ¿Quién ha resistido a su voluntad?» Pero tú, hombre, ¿quién eres, para que alterques con Dios? ¿Dirá el vaso de barro al que lo formó: «Por qué me has hecho así»? ¿Acaso no tiene potestad el alfarero sobre el barro para hacer de la misma masa un vaso para honra y otro para deshonra? ¿Y qué, si Dios, queriendo mostrar su ira y hacer notorio su poder, soportó con mucha paciencia los vasos de ira preparados para destrucción?|''Rom. 9.19-22''|2, 4, 8, 10|
|¿Qué si lo hizo para dar a conocer sus gloriosas riquezas a los que eran objeto de su misericordia, y a quienes de antemano preparó para esa gloria?|Rom. 9.23 (NVI - Zuck tiene vv. 23-24 como una pregunta entera. Reina Valera tiene ambos versículos como afirmaciones)|4|
|¿Qué, pues, diremos?|Rom. 9.30|9|
|¿Por qué?|Rom. 9.32|4|
|¿Quién subirá al cielo?...¿quién descenderá al abismo?|Rom. 10.6-7|1, 4|
|Mas ¿qué dice?|Rom. 10.8|1, 4|
|¿Cómo, pues, invocarán a aquel en el cual no han creído? ¿Y cómo creerán en aquel de quien no han oído? ¿Y cómo oirán sin haber quien les predique? ¿Y cómo predicarán si no fueren enviados?|''Rom. 10.14-15''|4|
|Isaías dice: Señor, ¿quién ha creído a nuestro anuncio?|Rom. 10.16|11|
|¿No han oído?|Rom. 10.18|1, 4|
|¿No ha conocido esto Israel?|Rom. 10.19|1, 4|
|¿Ha desechado Dios a su pueblo?|Rom. 11.1|4, 8|
|¿O no sabéis qué dice de Elías la Escritura, cómo invoca a Dios contra Israel, diciendo: Señor, a tus profetas han dado muerte, y tus altares han derribado; y sólo yo he quedado, y procuran matarme?|Rom. 11.2-3|1|
|¿qué le dice la divina respuesta?|Rom. 11.4|1|
|¿Qué pues?|Rom. 11.7|9|
|¿Han tropezado los de Israel para que cayesen?|Rom. 11.11|4, 8|
|Porque si su exclusión es la reconciliación del mundo, ¿qué será su admisión, sino vida de entre los muertos?|Rom. 11.15|4|
|Porque si tú fuiste cortado del que por naturaleza es olivo silvestre, y contra naturaleza fuiste injertado en el buen olivo, ¿cuánto más éstos, que son las ramas naturales, serán injertados en su propio olivo?|Rom. 11.24|4|
|Porque ¿quién entendió la mente del Señor? ¿O quién fue su consejero? ¿O quién le dio a él primero, para que le fuese recompensado?|''Rom. 11.34-35''|4, 8|
|¿Quieres, pues, no temer la autoridad?|Rom. 13.3|5|
|¿Tú quién eres, que juzgas al criado ajeno?|Rom. 14.4|2|
|Pero tú, ¿por qué juzgas a tu hermano? O tú también, ¿por qué menosprecias a tu hermano?|Rom. 14.10|2, 4, 11|
|¿Acaso está dividido Cristo? ¿Fue crucificado Pablo por vosotros? ¿O fuisteis bautizados en el nombre de Pablo?|''1 Cor. 1.13''|4, 8|
|¿Dónde está el sabio? ¿Dónde está el escriba? ¿Dónde está el disputador de este siglo? ¿No ha enloquecido Dios la sabiduría del mundo?|''1 Cor. 1.20''|3, 4|
|Porque ¿quién de los hombres sabe las cosas del hombre, sino el espíritu del hombre que está en él?|1 Cor. 2.11|4|
|¿no sois carnales, y andáis como hombres?|1 Cor. 3.3|3, 4|
|¿no sois carnales? ¿Qué, pues, es Pablo, y qué es Apolos?|1 Cor. 3.4-5|3, 4|
|¿No sabéis que sois templo de Dios, y que el Espíritu de Dios mora en vosotros?|1 Cor. 3.16|1, 3, 4|
|Porque ¿quién te distingue? ¿o qué tienes que no hayas recibido? Y si lo recibiste, ¿por qué te glorías como si no lo hubieras recibido?|1 Cor. 4.7|2, 4|
|¿Qué queréis? ¿Iré a vosotros con vara, o con amor y espíritu de mansedumbre?|1 Cor. 4.21|2, 4, 5|
|¿No debierais más bien haberos lamentado, para que fuese quitado de en medio de vosotros el que cometió tal acción?|1 Cor. 5.2|2, 3, 4|
|¿No sabéis que un poco de levadura leuda toda la masa?|1 Cor. 5.6|1, 4|
|Porque ¿qué razón tendría yo para juzgar a los que están fuera? ¿No juzgáis vosotros a los que están dentro?|1 Cor. 5.12|3, 4|
|¿Osa alguno de vosotros, cuando tiene algo contra otro, ir a juicio delante de los injustos, y no delante de los santos? ¿O no sabéis que los santos han de juzgar al mundo? Y si el mundo ha de ser juzgado por vosotros, ¿sois indignos de juzgar cosas muy pequeñas? ¿O no sabéis que hemos de juzgar a los ángeles? ¿Cuánto más las cosas de esta vida? Si, pues, tenéis juicios sobre cosas de esta vida, ¿ponéis para juzgar a los que son de menor estima en la iglesia?|''1 Cor. 6.1-4''|1, 2, 4|
|¿Pues qué, no hay entre vosotros sabio, ni aun uno, que pueda juzgar entre sus hermanos, 6sino que el hermano con el hermano pleitea en juicio, y esto ante los incrédulos?|1 Cor. 6.5-6|2, 4, 10|
|¿Por qué no sufrís más bien el agravio? ¿Por qué no sufrís más bien el ser defraudados?|1 Cor. 6.7|2, 4|
|¿No sabéis que los injustos no heredarán el reino de Dios?|1 Cor. 6.9|1, 4|
|¿No sabéis que vuestros cuerpos son miembros de Cristo? ¿Quitaré, pues, los miembros de Cristo y los haré miembros de una ramera? De ningún modo. ¿O no sabéis que el que se une con una ramera, es un cuerpo con ella?|1 Cor. 6:15-16|1, 4, 6, 8|
|¿O ignoráis que vuestro cuerpo es templo del Espíritu Santo, el cual está en vosotros, el cual tenéis de Dios, y que no sois vuestros?|1 Cor. 6.19|1, 4|
|Porque ¿qué sabes tú, oh mujer, si quizá harás salvo a tu marido? ¿O qué sabes tú, oh marido, si quizá harás salva a tu mujer?|1 Cor. 7.16|4|
|¿Fue llamado alguno siendo circunciso?...¿Fue llamado alguno siendo incircunciso?|1 Cor. 7.18|1|
|¿Fuiste llamado siendo esclavo?|1 Cor. 7.21|1|
|¿Estás ligado a mujer?...¿Estás libre de mujer?|1 Cor. 7.27|1|
|porque si alguien te ve a ti, que tienes conocimiento, sentado a la mesa en un lugar dedicado a los ídolos, la conciencia de aquel, que es débil, ¿no será estimulada a comer de lo sacrificado a los ídolos?|1 Cor. 8.10|3, 4, 5|
|¿No soy apóstol? ¿No soy libre? ¿No he visto a Jesús el Señor nuestro? ¿No sois vosotros mi obra en el Señor?|''1 Cor. 9.1''|1, 3, 4|
|¿Acaso no tenemos derecho a comer y beber? ¿No tenemos derecho a llevar con nosotros una hermana por esposa, como hacen también los otros apóstoles, los hermanos del Señor y Cefas? ¿O solo yo y Bernabé no tenemos derecho a no trabajar? ¿Quién fue jamás soldado a sus propias expensas? ¿Quién planta una viña y no come de su fruto? ¿O quién apacienta el rebaño y no toma de la leche del rebaño? ¿Digo esto solo como hombre? ¿No dice esto también la Ley?|''1 Cor. 9.4-8''|1, 3, 4, 8|
|¿Se preocupa Dios por los bueyes o lo dice enteramente por nosotros?|1 Cor. 9.9-10|3, 4, 8|
|Si nosotros sembramos entre vosotros lo espiritual, ¿será mucho pedir que cosechemos de vosotros lo material? Si otros participan de este derecho sobre vosotros, ¿cuánto más nosotros?|1 Cor. 9.11-12|3, 4, 8|
|¿No sabéis que los que trabajan en las cosas sagradas, comen del Templo, y que los que sirven al altar, del altar participan?|1 Cor. 9.13|1, 4|
|¿Cuál, pues, es mi recompensa?|1 Cor. 9.18|4, 5|
|La copa de bendición que bendecimos, ¿no es la comunión de la sangre de Cristo? El pan que partimos, ¿no es la comunión del cuerpo de Cristo?|1 Cor. 10.16|3, 4|
|Mirad a Israel según la carne: los que comen de los sacrificios, ¿no son partícipes del altar? ¿Qué digo, pues? ¿Que el ídolo es algo, o que es algo lo que se sacrifica a los ídolos?|1 Cor. 10.18-19|3, 4, 8|
|¿O provocaremos a celos al Señor? ¿Somos acaso más fuertes que él?|1 Cor. 10.22|4, 8|
|¿por qué se ha de juzgar mi libertad por la conciencia de otro? 30Y si yo con agradecimiento participo, ¿por qué he de ser censurado por aquello por lo cual doy gracias?|1 Cor. 10.29-30|4, 5|
|¿Es propio que la mujer ore a Dios sin cubrirse la cabeza? 14La naturaleza misma ¿no os enseña que al varón le es deshonroso dejarse crecer el cabello?|1 Cor. 11.13-14|4, 5, 8|
|Pues qué, ¿no tenéis casas en que comáis y bebáis? ¿O menospreciáis la iglesia de Dios, y avergonzáis a los que no tienen nada? ¿Qué os diré? ¿Os alabaré?|''1 Cor. 11.22''|2, 4, 5, 8|
|Si dijera el pie: «Como no soy mano, no soy del cuerpo», ¿por eso no sería del cuerpo? Y si dijera la oreja: «Porque no soy ojo, no soy del cuerpo», ¿por eso no sería del cuerpo? Si todo el cuerpo fuera ojo, ¿dónde estaría el oído? Si todo fuera oído, ¿dónde estaría el olfato?|''1 Cor. 12.15-17''|4|
|¿dónde estaría el cuerpo?|1 Cor. 12.19|4|
|¿Son todos apóstoles? ¿Son todos profetas? ¿Son todos maestros? ¿Hacen todos milagros? ¿Tienen todos dones de sanidad? ¿Hablan todos lenguas? ¿Interpretan todos?|''1 Cor. 12.29-30''|4, 8|
|¿qué os aprovechará, si no os hablo con revelación, con conocimiento, con profecía o con doctrina?|1 Cor. 14.6|4|
|¿cómo se sabría lo que se toca con la flauta o con la cítara? Y si la trompeta diera un sonido incierto, ¿quién se prepararía para la batalla? Así también vosotros, si por la lengua que habláis no dais palabra bien comprensible, ¿cómo se entenderá lo que decís?|''1 Cor. 14.7-9''|4|
|¿Qué, pues?|1 Cor. 14.15|4, 5|
|si bendices solo con el espíritu, el que ocupa lugar de simple oyente, ¿cómo dirá «Amén» a tu acción de gracias?|1 Cor. 14.16|4|
|Si, pues, toda la iglesia se reúne en un lugar, y todos hablan en lenguas, y entran indoctos o incrédulos, ¿no dirán que estáis locos?|1 Cor. 14.23|3, 4|
|¿qué podemos decir?|1 Cor. 14.26|4, 9|
|¿Acaso ha salido de vosotros la palabra de Dios, o solo a vosotros ha llegado?|1 Cor. 14.36|4, 8|
|Pero si se predica que Cristo resucitó de los muertos, ¿cómo dicen algunos entre vosotros que no hay resurrección de muertos?|1 Cor. 15.12|4|
|De otro modo, ¿qué harán los que se bautizan por los muertos, si de ninguna manera los muertos resucitan? ¿Por qué, pues, se bautizan por los muertos? ¿Y por qué nosotros nos exponemos a peligros a toda hora?|''1 Cor. 15.29-30''|4|
|Pero preguntará alguno: «¿Cómo resucitarán los muertos? ¿Con qué cuerpo vendrán?»|1 Cor. 15.35|1, 4|
|¿Dónde está, muerte, tu aguijón? ¿Dónde, sepulcro, tu victoria?|1 Cor. 15.55|10|
|Así que, al proponerme esto, ¿actué precipitadamente? O lo que pienso hacer, ¿lo pienso según la carne, para que haya en mí «sí» y «no»?|2 Cor. 1.17|4, 8|
|porque si yo os causo tristeza, ¿quién será luego el que me alegre, sino aquel a quien yo entristecí?|2 Cor. 2.2|4|
|Y para estas cosas, ¿quién es suficiente?|2 Cor. 2.16|4|
|¿Comenzamos otra vez a recomendarnos a nosotros mismos? ¿O tenemos necesidad, como algunos, de cartas de recomendación para vosotros o de recomendación de vosotros?|2 Cor. 3.1|4, 8|
|Si el ministerio de muerte grabado con letras en piedras fue con gloria, tanto que los hijos de Israel no pudieron fijar la vista en el rostro de Moisés a causa del resplandor de su rostro, el cual desaparecería, ¿cómo no será más bien con gloria el ministerio del Espíritu?|2 Cor. 3.7-8|3, 4|
|porque ¿qué compañerismo tiene la justicia con la injusticia? ¿Y qué comunión, la luz con las tinieblas? ¿Qué armonía puede haber entre Cristo y Belial? ¿O qué parte el creyente con el incrédulo? ¿Y qué acuerdo hay entre el templo de Dios y los ídolos?|''2 Cor. 6.14-16''|4, 8|
|¿Pequé yo humillándome a mí mismo, para que vosotros fuerais enaltecidos, por cuanto os he predicado de balde el evangelio de Dios?|2 Cor. 11.7|4, 8|
|¿Son hebreos?...¿Son israelitas?...¿Son descendientes de Abraham?...¿Son ministros de Cristo?|2 Cor. 11.22-23|3, 8|
|¿Quién enferma y yo no enfermo? ¿A quién se le hace tropezar y yo no me indigno?|2 Cor. 11.29|4|
|¿en qué habéis sido menos que las otras iglesias, sino en que yo mismo no os he sido carga?|2 Cor. 12.13|4|
|¿Acaso os he engañado por medio de alguno de los que he enviado a vosotros?|2 Cor. 12.17|8|
|¿Os engañó acaso Tito? ¿No hemos procedido con el mismo espíritu? ¿No hemos seguido en las mismas pisadas? ¿Acaso pensáis aún que nos disculpamos con vosotros?|2 Cor. 12:18-19|4, 8|
|¿Acaso busco ahora la aprobación de los hombres o la de Dios? ¿O trato de agradar a los hombres?|Gal. 1.10|4, 5, 8|
|«Si tú, siendo judío, vives como los gentiles y no como judío, ¿por qué obligas a los gentiles a judaizar?»|Gal. 2.14|4, 7, 11|
|Ahora bien, si buscando ser justificados en Cristo, también nosotros resultamos ser pecadores, ¿es por eso Cristo ministro de pecado?|Gal. 2.17|4, 8|
|¿quién os fascinó para no obedecer a la verdad, a vosotros ante cuyos ojos Jesucristo fue ya presentado claramente crucificado?|Gal. 3.1|1, 4|
|¿Recibisteis el Espíritu por las obras de la Ley o por el escuchar con fe? ¿Tan insensatos sois? Habiendo comenzado por el Espíritu, ¿ahora vais a acabar por la carne? ¿Tantas cosas habéis padecido en vano?|''Gal. 3.2-4''|2, 4, 5|
|Aquel, pues, que os da el Espíritu y hace maravillas entre vosotros, ¿lo hace por las obras de la Ley o por el oir con fe?|Gal. 3.5|5|
|Entonces, ¿para qué sirve la Ley?|Gal. 3.19|1, 4|
|Entonces, ¿la Ley contradice las promesas de Dios?|Gal. 3.21|4, 8|
|¿cómo es que os volvéis de nuevo a los débiles y pobres rudimentos, a los cuales os queréis volver a esclavizar?|Gal. 4.9|4, 5, 10|
|¿Dónde, pues, está esa satisfacción que experimentabais?|Gal. 4.15|4, 10|
|¿Me he hecho, pues, vuestro enemigo por deciros la verdad?|Gal. 4.16|4, 8|
|¿no habéis oído la Ley?|Gal. 4.21|1, 2|
|Pero ¿qué dice la Escritura?|Gal. 4.30|1|
|¿Quién os estorbó para no obedecer a la verdad?|Gal. 5.7|1, 2|
|¿por qué padezco persecución todavía?|Gal. 5.11|4|
|Y eso de que «subió», ¿qué es, sino que también había descendido primero a las partes más bajas de la tierra?|Ef. 4.9|4|
|¿Qué, pues?|Flp. 1.18|4, 5|
|¿qué escogeré?|Flp. 1.22 (NVI)|5|
|Si habéis muerto con Cristo en cuanto a los rudimentos del mundo, ¿por qué, como si vivierais en el mundo, os sometéis a preceptos tales como: «No uses», «No comas», «No toques»?|Col. 2.20-21|2, 4|
|pues ¿cuál es nuestra esperanza, gozo o corona de que me gloríe? ¿No lo sois vosotros, delante de nuestro Señor Jesucristo, en su venida?|1 Tes. 2.19|1, 3, 4|
|¿No os acordáis que cuando yo estaba todavía con vosotros os decía esto?|2 Tes. 2.5|1|
|el que no sabe gobernar su propia casa, ¿cómo cuidará de la iglesia de Dios?|1 Tim. 3.5|4, 5|
,,Fuente: Roy B. Zuck, Teaching as Paul Taught. (Grand Rapids: Baker, 1998), pp. 184-197,,
Tres veces en el libro de Santiago, Jacobo hace una pregunta y en seguida llega a una conclusión en base a la respuesta.
|greenaltrows|k
| 3.13|Quién es sabio y entendido entre ustedes? Que lo demuestre con su buena conducta...|
| 4.14|¿Qué es su vida? Ustedes son como la niebla, que aparece por un momento y luego se desvanece.|
| 5.13-14|¿Está afligido alguno entre ustedes? Que ore. ¿Está alguno de buen ánimo? Que cante alabanzas. ¿Está enfermo alguno de ustedes? Haga llamar a los ancianos de la iglesia para que oren por él y lo unjan con aceite en el nombre del Señor.|
,,Fuente: Ben Witherington, We Have Seen His Glory. (Grand Rapids: Wm. B. Eerdmans, 2010).,,
Santiago contiene catorce preguntas retóricas (afirmaciones en la forma de preguntas).
|greenaltrows|k
|2.4-7|¿acaso no hacen discriminación entre ustedes, juzgando con malas intenciones?<br>¿No ha escogido Dios a los que son pobres según el mundo para que sean ricos en la fe y hereden el reino que prometió a quienes lo aman?<br>¿No son los ricos quienes los explotan a ustedes y los arrastran ante los tribunales?<br>¿No son ellos los que blasfeman el buen nombre de aquel a quien ustedes pertenecen?|
|2.14-16|¿de qué le sirve a uno alegar que tiene fe, si no tiene obras?<br>¿Acaso podrá salvarlo esa fe?<br>¿De qué servirá eso?|
|2.20|¿Quieres convencerte de que la fe sin obras es estéril?|
|3.11-12|¿Puede acaso brotar de una misma fuente agua dulce y agua salada?<br>¿acaso puede dar aceitunas una higuera o higos una vid?|
|4.1|¿De dónde surgen las guerras y los conflictos entre ustedes?<br>¿No es precisamente de las pasiones que luchan dentro de ustedes mismos?|
|4.4-5|¿No saben que la amistad con el mundo es enemistad con Dios?<br>¿O creen que la Escritura dice en vano que Dios ama celosamente al espíritu que hizo morar en nosotros?|
,,Fuente: Ben Witherington, We Have Seen His Glory. (Grand Rapids: Wm. B. Eerdmans, 2010),,
*[[Santiago S (situación - una presentación en línea)]]
*[[Santiago R (respuesta deseada - una presentación en línea)]]
*[[Santiago P (preguntas interpretativas - una presentación en línea)]]
*[[1 Juan M (mensaje y motivación - una presentación en línea)]]
*[[1 Juan P (preguntas interpretativas - una presentación en línea)]]
*[[1 Juan R (respuesta deseada - una presentación en línea)]]
*[[1 Juan S (situación - una presentación en línea)]]
*[[1 Pedro R (respuesta deseada - una presentación en línea)]]
*[[1 Pedro S (situación - una presentación en línea)]]
*[[2 Pedro S (situación - una presentación en línea)]]
*[[2 Pedro R (respuesta deseada - una presentación en línea)]]
*[[2 Pedro M (mensaje y motivación - una presentación en línea)]]
*[[2 Pedro P (preguntas interpretativas - una presentación en línea)]]
Pablo menciona su encarcelamiento varias veces en Filipenses:
*1.7 – menciona sus ‘prisiones’
*1.13 – menciona sus ‘prisiones’
*1.14 – menciona sus ‘prisiones’
*1.16 – menciona sus ‘prisiones’
*2.17 – describe su encarcelamiento y posible martirio como un sacrificio religioso
*4.14 – menciona sus ‘tribulaciones’
,,Fuente: estudio personal del autor.,,
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!!Pasos para la crítica textual en el ministerio pastoral
*''Lo mínimo:'' Comparar la Reina Valera con la Nueva Versión Internacional y sus notas textuales para ver algunas de las diferentes lecturas.
*''Preferible:'' Ver las herramientas textuales debajo del texto griego en el NT.
**¿Cuáles son las lecturas alternativas?
**¿Cuál es la calificación para la lectura preferida?
**¿Cuánto apoyo tiene la lectura preferida?
**¿De qué calidad es el apoyo textual?
**¿Por qué crees que hay varias lecturas? ¿Qué pasó en la transmisión de este texto?
-----
!!Las partes de una página típica del aparato textual en los Nuevos Testamentos griegos
<img src="http://www.giffmex.org/images/criticatextualpage.jpg">
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|bluebycell|k
|>|1. Profecía contra Amón ([[Ezequiel 25.01-7]])|
|>|2. Profecía contra Moab ([[Ezequiel 25.08-11]])|
|>|3. Profecía contra Edom ([[Ezequiel 25.12-14]])|
|>|4. Profecía contra Filistia ([[Ezequiel 25.15-17]])|
|5. Cuatro profecías contra Tiro<br>(Ezequiel 26.1-28.19)|![[Ezequiel 26]]|
|~|![[Ezequiel 27]]|
|~|![[Ezequiel 28.01-10]]|
|~|![[Ezequiel 28.11-19]]|
|>|6. Profecía contra Sidón ([[Ezequiel 28.20-23]])|
|>|Interludio: una promesa a Israel ([[Ezequiel 28.24-26]])|
|7. Siete profecías contra Egipto<br>(Ezequiel 29-32)|![[Ezequiel 29.01-16]]|
|~|![[Ezequiel 29.17-21]]|
|~|![[Ezequiel 30.01-19]]|
|~|![[Ezequiel 30.20-26]]|
|~|![[Ezequiel 31]]|
|~|![[Ezequiel 32.01-16]]|
|~|![[Ezequiel 32.17-32]]|
!Notas
*Hay dos formas de entender la estructura de esta sección:
**Lo que tengo arriba, siete profecías contra siete naciones, más un interludio antes de la séptima con una palabra de esperanza para Israel, o
**Es posible unir las profecías contra Tiro y Sidón, dos ciudades que el Antiguo Testamento siempre considera juntas, y tratar el interludio como la sexta de siete secciones.
*Note además que la sección contra Egipto también tiene siete secciones.
*[[Los propósitos de la teología]]
Gregory Beale nota que los personajes malos son vencidos en Apocalipsis 17-20 en el orden reverso de lo que fueron introducidos en caps. 12-14. Esto resulta en el siguiente quiasmo:
: El dragón introducido en cap. 12
:: La bestia y el falso profeta introducidos en cap. 13
::: Babilonia la ramera introducida en 14.8
::: Babilonia la ramera vencida en caps. 17-18
:: La bestia y el falso profeta vencidos en 19.20-21
: El dragón vencido en cap. 20
''Hay un quiasmo en 1 Juan 1.6-7'' (Reina Valera 1995):
@@.indent1 A Si decimos que tenemos comunión con él@@
@@.indent2 B y andamos en tinieblas,@@
@@.indent3 C mentimos y no practicamos la verdad.@@
@@.indent2 B Pero si andamos en luz, como él está en luz,@@
@@.indent1 A tenemos comunión unos con otros@@
,,Fuente: Breck, BTB, citado en Sidney Greidanus, The Modern Preacher and the Ancient Text. (Downer’s Grove: Inter-Varsity, 1988), 321.,,
Hay un posible quiasmo en 1 Pedro 2.6-7:
:''Escogida'' <br><br>
::''Preciosa'' <br><br>
:::No averguenza al que pone su fe en él <br><br>
::él es ''precioso'' <br><br>
:rechazado por los hombres pero ''escogido'' por Dios como ángulo
!Un propuesto quiasmo en Apocalipsis 12-20
No es un quiasmo de secciones literarias sino un quiasmo temático acerca de la ascención de la Trinidad diabólica y su destrucción.
*El dragón (12.3)
**La bestia del mar (13.1)
***La bestia de la tierra (13.11)
****Babilonia (14.8)
*****Los que adoran a la bestia (14.9)
*****Los que adoran a la bestia (16.2)
****Babilonia (16.19)
***La bestia de la tierra (19.20)
**La bestia del mar (19.20)
*El dragón (20.2)
,,Fuente: Mark Wilson, Charts on the Book of Revelation. (Grand Rapids: Kregel, 2007), 90.,,
-----
! Un Propuesto Quiasmo en Apocalipsis 17-22
*Babilonia y su juicio (cap. 17-19.10)
**El Juez divino (19.11-16)
***Juicio de la Bestia y el Falso Profeta (19.17-21)
****1,000 años de atadura para Satanás (20.1-3)
****1,000 años de triunfo para los santos (20.4-6)
***El juicio de Gog y Magog (20.7-10)
**El Juez divino (20.11-15)
*La Nueva Jerusalén y su vindicación (21.1-22.5)
,,Fuente: R. J. ~McKelvey, The Millenium and the Second Coming, en Studies in the Book of Revelation (ed. Steve Moyise; NY: T & T Clark, 2001), 95.,,
*''Es antiguo'', y nuestra inclinación es dar preferencia a lo nuevo y menospreciar lo viejo y anticuado.
*''Porque requiere mucho más esfuerzo'' entenderlo.
**Hay ''dificultades históricas'': Son libros de una cultura de otra época y otro continente, una cultura muy diferente de la nuestra, y está dirigido a una situación específica y na nación específica.
**Hay ''dificultades teológicas''. Por ejemplo, ¿cómo explicamos a un Dios que ordena la genocida de los cananeos? Dios parece un dios de guerra y enojo en comparación con el Dios del NT.
**Hay ''dificultades éticas y morales''. Por ejemplo, ¿qué hacemos con los sacrificios? ¿cómo aplicamos las leyes que mandan la pena de muerte para los hijos rebeldes (Deuteronomio 21.18-21)? ¿o los Salmos que se gozan sobre la muerte de niños recién nacidos (137.9)?
**Hay ''dificultades prácticas'': es difícil para un pastor llegar a entender estos libros que cubren 18 siglos de historia, géneros literarios antiguos, y muchas costumbres e ideas antiguas.
**Hay dificultades interpretativas: el Antiguo Testamento tiene muchas narrativas y mucha poesía. La narrativa y la poesía requieren mucho esfuerzo de parte del lector para entender el "punto principal", especialmente en contraste con las epístolas y sermones que encontramos en el Nuevo Testamento.
**Hay una ''falta de buenos textos de referencia'' para el estudio del Antiguo Testamento.
*Muchos Cristianos tienen un concepto defectuoso de la relación entre los testamentos. Piensan que Jesucristo vino para reemplazar el "legalismo" y "religión" del Antiguo Testamento con la "gracia" y la "relación personal con Jesús" en el Nuevo Testamento. Muchos ven al Antiguo Testamento como nada más que la preparación para el Nuevo.
*Muchos pastores han aprendido de ''la crítica histórica del AT'' en el seminario, y entienden su labor únicamente en términos científicos e históricos, y no en términos teológicos y pastorales.
*En algunas iglesias ''el uso de los leccionarios'' es un factor: el año litúrgico se enfoca en la historia de los Evangelios, y las lecturas del AT sirven más de apoyo para el Nuevo Testamento.
*Algunos pensadores influenciales han considerado el Antiguo Testamento inferior al Nuevo Testamento:
**Friedrich Schleiermacher dijo que el AT debe estar en un apéndice al NT
**Adolf von Harnack dijo que el AT se debe colocar con los libros apócrifos
**Rudolf Bultmann dijo que el propósito principal del AT hoy en día es meramente didáctico.
,,Sidney Greidanus, Preaching Christ from the Old Testament, 16-22.,,
*Porque es la palabra de Dios
*Porque representa más de 75% del canon
*Porque Jesús dijo que el AT habla de él
*Porque es la Biblia que Jesús y los apóstoles estudiaban tan intensamente
*Porque el Nuevo Testamento alude a muchos textos del AT
*Porque el Nuevo Testamento se refiere a muchas ideas y datos del AT, y es difícil entender al NT sin el AT
*Porque el AT proclama doctrinas que no encontramos expuestas tan claramente en el NT. Habría mucha distorción teológica si no entendiéramos bien al AT.
,,John Goldingay, Old Testament Theology, vol. 1; Walter Kaiser, Toward Rediscovering the Old Testament; Sidney Greidanus, Preaching Christ from the Old Testament, 22-32,,
¿Se ha dado cuenta de la manera en que las películas muestran las reacciones de los personajes cuando algo grande sucede alrededor de ellos? El libro de Apocalipsis lo hace también:
#En 1.17 Juan se desmaya al ver el Cristo glorificado
#En 5.4-5 Juan llora porque no hay nadie digno de abrir el rollo
#En 17.6 Juan exclama cuano ve a la gran prostituta borracha con la sangre de los santos
#En 19.10 Juan intena adorar a un ángel
#En 22.8-9 Juan nuevamente intenta adorar a un ángel
,,Source: David Aune, Word Biblical Commentary: Revelation 1-5. (Waco, TX: Word, 1997),,
*[[Preguntas para la reflexión acerca del uso del tiempo libre]]
*[[Citas acerca de los medios de comunicación]]
A pesar de que escribe una carta, el autor de Hebreos usa referencias a ''la comunicación oral'', no escrita (2.5, 5.11). Es decir, el autor menciona los actos de hablar y oír, no de escribir y leer.
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|2.5|"...acerca del cual estamos hablando."|
|5.11|"Acerca de esto tenemos mucho que decir, pero es difícil de explicar, por cuanto os habéis hecho tardos para oir."|
|6.9|"...aunque hablamos así...."|
|8.1|"Ahora bien, el punto principal de lo que venimos diciendo...."|
|9.5|"De estas cosas no se puede ahora hablar en detalle."|
|11.32|"¿Y qué más digo? El tiempo me faltaría para hablar de Gedeón...."|
,,Fuente: William L. Lane, vol. 47A, Word Biblical Commentary : Hebrews 1-8, Word Biblical Commentary (Dallas: Word, Incorporated, 2002), lxxiv. Texto bíblico: Reina Valera Revisada (1995) (Miami: Sociedades Biblicas Unidas, 1998).,,
!Referencias a la enseñanza de Pablo
''Con el verbo'' διδάσκω
Hc. 11.26
Hc. 15.35
Hc. 18.11
Hc. 20.20
Hc. 21.21
Hc. 21.28
Hc. 28.31
1 Cor. 4.17
Ef. 4.21
Col. 1.28
2 Tes. 2.15
''Con el sustantivo'' διδαχὴ
Hc. 13.12
Hc. 17.19
Rom. 6.17
Rom. 16.17
Tit. 1.9
''Con el sustantivo'' διδασκαλίᾳ
1 Tim. 1.10-11
1 Tim. 4.6
1 Tim. 6.1
2 Tim. 3.10
Tit. 2.10
''Con el verbo'' διανοίγω
Hc. 17.3
''Con el verbo'' παρατίθημι
Hc. 14.23
Hc. 20.32
1 Tim. 1.18
2 Tim. 2.2
''Con el verbo'' εκτίθημι
Hc. 28.23
''Con el verbo'' κατηχηω
1 Cor. 14.19
''Con el verbo'' νουθετεω
Hc. 20.31
Col. 1.28
!Pablo instruye a Timoteo y Tito a que enseñen
1 Tim. 4.11
1 Tim. 4.13
1 Tim. 4.16
1 Tim. 6.2
2 Tim. 2.2
2 Tim. 4.2
Tit. 2.1
Tit. 2.2
Tit. 2.3
Tit. 2.7
Tit. 2.15
,,Fuente: Roy B. Zuck, Teaching as Paul Taught. (Grand Rapids: Baker, 1998), pp. 28-33.,,
''En Hechos''
*Con el verbo κηρύσσω: 9.20, 15.35, 19.13, 20.25, 28.31
*Con el verbo εὐαγγελίζομαι: 14.7, 14.21, 16.10, 17.18
*Con el verbo λαλέω: 13.46, 14.25, 16.6, 16.32
*Con el verbo ἀναγγέλλω: 20.20, 20.27, 26.20
*Con el verbo καταγγέλλω: 13.5, 13.38, 15.36, 16.17, 17.3, 17.13
*Con el verbo παρρησιάζομαι: 9.27, 9.28, 13.46, 14.3, 19.8
*Con el verbo διαμαρτύρομαι: 18.5, 20.21, 20.24, 28.23
''En las cartas de Pablo''
*Con el verbo κηρύσσω: 1 Cor. 1.23, 1 Cor. 9.27, 1 Cor. 15.11, 1 Cor. 15.12, 2 Cor. 1.19, 2 Cor. 4.5, 2 Cor. 11.4, Gal. 2.2, Gal. 5.11, Col. 1.23, 1 Tes. 2.9
*Con el verbo εὐαγγελίζομαι: Rom. 1.5, Rom. 15.20, 1 Cor. 1.17, 1 Cor. 9.16 (2x), 1 Cor. 9.18, 1 Cor. 15.1, 1 Cor. 15.2, 2 Cor. 10.16, 2 Cor. 11.7, Gal. 1.8, Gal 1.9, Gal. 1.16, Gal. 1.23, Gal. 4.13, Ef. 3.8
*Con el verbo καταγγέλλω: 1 Cor. 9.14, Col. 1.28
*Con el verbo παρρησιάζομαι: Ef. 6.20, 1 Tes. 2.2
*Con el verbo διαμαρτύρομαι: 1 Tes. 4.6
,,Fuente: Roy B. Zuck, Teaching as Paul Taught. (Grand Rapids: Baker, 1998), pp. 35-38.,,
Pablo menciona el pasado de la vida personal de Timoteo dos veces en 2 Timoteo:
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|1.5-6|"...trayendo a la memoria la fe no fingida que hay en ti, la cual habitó primero en tu abuela Loida y en tu madre Eunice, y estoy seguro que en ti también. Por eso te aconsejo que avives el fuego del don de Dios que está en ti por la imposición de mis manos..."|
|3.15|"...que desde la niñez has sabido las Sagradas Escrituras...."|
,,Texto bíblico: Reina Valera Revisada (1995) Bible Text (Miami: Sociedades Biblicas Unidas, 1998), 2 Ti 1:5–6.,,
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|2.22|"Por tanto, cuando resucitó de entre los muertos, sus discípulos recordaron que había dicho esto, y creyeron en la Escritura y en la palabra que Jesús había dicho."|
|12.16|"Estas cosas no las entendieron sus discípulos al principio, pero cuando Jesús fue glorificado, entonces se acordaron de que estas cosas estaban escritas acerca de él, y de que se las habían hecho."|
|13.7|"Respondió Jesús y le dijo: - Lo que yo hago, tú no lo comprendes ahora, pero lo entenderás después."|
|13.19|"Desde ahora os lo digo antes que suceda, para que cuando suceda creáis que yo soy."|
|16.4|"Pero os he dicho estas cosas para que, cuando llegue la hora, os acordéis de que ya os lo había dicho."|
|16.25|"Estas cosas os he hablado en alegorías; la hora viene cuando ya no os hablaré en alegorías, sino que claramente os anunciaré acerca del Padre."|
,,Fuente: J. Ramsey Michaels, //New International Biblical Commentary: John.// (Peabody, MA: Hendrickson, 1998), 238. Texto bíblico: Reina Valera Revisada (1995) Bible Text (Miami: Sociedades Biblicas Unidas, 1998).,,
Beale da una lista de los refranes en Apocalipsis acerca de la caída de Babilonia:
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|14.8|Otro ángel lo siguió, diciendo: «Ha caído, ha caído Babilonia, la gran ciudad, porque ha hecho beber a todas las naciones del vino del furor de su fornicación».|
|16.19|La gran ciudad se dividió en tres partes y las ciudades de las naciones cayeron. La gran Babilonia vino en memoria delante de Dios, para darle el cáliz del vino del ardor de su ira.|
|17.16|Y los diez cuernos que viste, y la bestia, aborrecerán a la ramera, la dejarán desolada y desnuda, devorarán sus carnes y la quemarán con fuego. |
|18.2|Clamó con voz potente, diciendo: «¡Ha caído, ha caído la gran Babilonia!|
|18.10|Poniéndose lejos por el temor de su tormento, dirán: «¡Ay, ay de la gran ciudad, de Babilonia, la ciudad fuerte!, porque en una sola hora vino tu juicio».|
|18.16-17|«¡Ay, ay de la gran ciudad, que estaba vestida de lino fino, púrpura y escarlata, y estaba adornada de oro, piedras preciosas y perlas!, porque en una sola hora han sido consumidas tantas riquezas».|
|18.19-20|Y echaron polvo sobre sus cabezas y dieron voces, llorando y lamentando, diciendo: «¡Ay, ay de la gran ciudad, en la cual todos los que tenían naves en el mar se habían enriquecido de sus riquezas! ¡En una sola hora ha sido desolada! Alégrate sobre ella, cielo, y vosotros santos, apóstoles y profetas, porque Dios os ha hecho justicia en ella».|
|19.1-3|«¡Aleluya! Salvación, honra, gloria y poder son del Señor Dios nuestro, porque sus juicios son verdaderos y justos, pues ha juzgado a la gran ramera que corrompía la tierra con su fornicación, y ha vengado la sangre de sus siervos de la mano de ella». Otra vez dijeron: «¡Aleluya! El humo de ella ha de subir por los siglos de los siglos».|
*[[Los tres usos de la ley Mosaica]]
''Versículos:'' Rom. 1.14-16; 2 Cor. 1.12-17, 7.5-16, 10.7-12.13, etc
''Funciónes:''
#Informar a los lectores
#Defender a Pablo y reafirmar su autoridad sobre sus lectors
#Posiblemente presentar a Pablo como ejemplo para sus lectores
En 2 Tesalonicenses, Pablo responde a las tres situaciones en Tesalónica con los siguientes mensajes:
*La persecución que los Tesalonicenses enfrentan, y el aumento de su fe y amor como resultado, demuestran que ellos han sido escogidos por Dios. Ellos serán aliviados, vindicados y glorificados por Dios en el día de Jesucristo, mientras sus perseguidores serán afligidos y destruidos cuando venga el Señor.
*La comunicación que ellos recibieron supuestamente de él es una comunicación falsa porque dice que el día del Señor ya llegó. En realidad, el día del Señor no vendrá hasta que ciertos sucesos ocurran primero: una rebelión, la llegada de un “hombre de pecado”, y la eliminación de algo o alguien que actualmente detiene a ese hombre.
*Satanás actúa para engañar a las personas que prefieren la injusticia. Dios permite que ellos sean engañados, ya que ellos escogieron contra él, y ellos perecerán por su impiedad.
*Dios escogió a los cristianos tesalonicenses para ser salvos. Ellos fueron llamados por la predicación del evangelio por Pablo y sus colegas, y ellos obtendrán la gloria de Jesús.
*No todos tienen fe, pero Dios es fiel, y guardará a los cristianos de los ataques del maligno.
*Pablo y sus colegas dieron a los Tesalonicenses un ejemplo de personas que trabajan duro.
*Pablo recuerda a los Tesalonicenses que él y sus colegas les habían ordenado a trabajar, y que les habían dado el dicho, “El que no quiere trabajar, que tampoco coma.”
El libro de Hechos contiene varios resúmenes del progreso de la iglesia. Estos resúmenes vienen después de un problema que la iglesia enfrenta, y demuestran que el Espíritu de Dios triunfa sobre todo obstáculo:
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|! Vv. |! Texto (RV95) |! Problema que precede el resúmen |
| 6.7 |La palabra del Señor crecía y el número de los discípulos se multiplicaba grandemente en Jerusalén; también muchos de los sacerdotes obedecían a la fe. |La disensión interna sobre la distribución de alimentos |
| 9.31 |Entonces las iglesias tenían paz por toda Judea, Galilea y Samaria; eran edificadas, andando en el temor del Señor, y se acrecentaban fortalecidas por el Espíritu Santo. |La persecución |
| 12.24 |Pero la palabra del Señor crecía y se multiplicaba. |La persecución |
| 16.5 |Así que las iglesias eran animadas en la fe y aumentaban en número cada día. |El desacuerdo y la separación de Pablo y Bernabé |
| 19.20 |Así crecía y prevalecía poderosamente la palabra del Señor. |Resistencia de los exorcistas ambulantes en Éfeso |
| 28.30-31 |Pablo permaneció dos años enteros en una casa alquilada, y recibía a todos los que a él venían. Predicaba el reino de Dios y enseñaba acerca del Señor Jesucristo, abiertamente y sin impedimento. |La encarcelación de Pablo en Roma |
''Ritmo''
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|3.6-8|...la lengua es un fuego, un mundo de maldad. Siendo uno de nuestros órganos, contamina todo el cuerpo y, encendida por el infierno, prende a su vez fuego a todo el curso de la vida. El ser humano sabe domar y, en efecto, ha domado toda clase de fieras, de aves, de reptiles y de bestias marinas; pero nadie puede domar la lengua. Es un mal irrefrenable, lleno de veneno mortal (NVI).|
''Rima''
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|!Versículo|!Griego|!Transliteración|
|1.6|ἀνεμιζομένῳ καὶ ῥιπιζομένῳ|anemizomenoi kai ripizomenoi|
|1.14|ἐξελκόμενος καὶ δελεαζόμενος|ekselkomenos kai deleazomenos|
|2.12|οὕτως λαλεῖτε καὶ οὕτως ποιεῖτε|houpos laleite kai houpos poiete|
|3.17|ἀδιάκριτος, ἀνυπόκριτος|adiakritos, anupokritos|
|4.8|καθαρίσατε χεῖρας, ἁμαρτωλοί, <br>καὶ ἁγνίσατε καρδίας, δίψυχοι|katharisate cheiras, hamartoloi,<br>kai hagnisate kardias, dipsuchoi|
,,Fuente: Ben Witherington, We Have Seen His Glory. (Grand Rapids: Wm. B. Eerdmans, 2010),,
*[[El contenido de Romanos]]
*[[El estudio de Romanos]]
*[[Notas exegéticas para Romanos]]
*[[Bibliografía de recursos consultados para Romanos]]
!11.26
''Problema:'' el significado de “Todo Israel será salvo” (11.26)
''Tres posibilidades:''
#¿La conversión de todos los verdaderos hijos de Abraham, Judío y Gentil, volviendo al pensamiento de 9.6-7? (Calvino)
#¿La plenitud de Israel, mencionado en 11.12, paralelo con la plenitud de los gentiles en 11.25? (O sea, la totalidad de los Judíos electos de toda generación algún día será completa).
#¿Una gran conversión de Judíos en la última generación, como el argumento en 11.11-16 implica?
-----
!¿Universalismo en Romanos 5.12-21?
La frase "todos los hombres" aparece dos veces en Romanos 5.18. Por Adán la condenación vino a todos los hombres, y por Jesucristo la justificación llega a todos los hombres. Mark Rapinchuk dice que los comentaristas cometen un error interpretativo cuando entienden la frase como universal en la primera instancia, "la condenación vino a todo ser humano sin excepción", pero entienden la frase como limitada en la segunda instancia, "la justificación vino a todos los hombres //que creen en Jesucristo.//" La frase debe tener el mismo significado en ambos casos. Pero si entendemos la frase de manera global en ambos casos, resulta en el universalismo, la doctrina que todo ser humano sin excepción será salvo. Esta doctrina contradice mucho de lo que Pablo dice en el resto de Romanos y en otras de sus cartas.
Así que Rapinchuk sugiere que entendamos la frase "todos los hombres" en Romanos 5.18 no en un sentido global ("todos los hombres sin excepción") sino en un sentido //étnico// ("todos los hombres sin distinción étnica, Judíos y Gentiles igual"). Según Rapinchuk, el punto de Pablo en este versículo es que a través de Adán la condenación llegó a personas de todas las naciones, tanto Judíos como Gentiles, y que a través de Jesucristo, la justificación llegó a personas de todas las naciones, tanto Judíos como Gentiles.
Este argumento va bien con el argumento del libro de Romanos, y probablemente es correcto. Pero como Rapinchuk nota, esta interpretación implica que Pablo no habla explícitamente de una transmisión universal del pecado en Romanos 5.18. ,,"UNIVERSAL SIN
AND SALVATION IN ROMANS 5:12-21" JETS 42/3 (September 1999) 427-441,,
-----
[[Bosquejo Homilético para Romanos 6]]
Pablo indica que es absurda la idea que alguien podría estar simultáneamente vivo y muerto a la misma cosa. Si hemos muerto al pecado, ¿cómo podemos vivir en ello? Debemos reconocer esta imposibilidad, y no dejar que nuestras vidas manifiesten esta contradicción absurda.
-----
!6.1
En 5.20, Pablo afirma que “cuando el pecado abundó, sobreabundó la gracia.” 6.1-10 es una respuesta a una objeción que Pablo puede anticipar a esta afirmación, una objeción que ya apareció en 3.8: ¿Si es así, por qué no pecamos más para que la gracia abunde más?
-----
!6.2
Pablo indica que es absurda la idea que alguien podría estar simultáneamente vivo y muerto al mismo tiempo. Si hemos muerto al pecado, ¿cómo podemos vivir en ello? Debemos reconocer esta imposibilidad, y no dejar que nuestras vidas manifiesten esta contradicción absurda.
-----
!6.3-4
Pablo amonesta a los Romanos por no reconocer las implicaciones de su bautismo.
El bautismo aquí es representativo del proceso entero de conversión, iniciación por el bautismo con agua, y el bautismo interno por el Espíritu Santo.
**3 diferencias entre el primer siglo y ahora:
***En el tiempo de Pablo casi todos los bautismos hubieran sido bautismos de nuevos creyentes en vez de niños, y no hubo la controversia entre proponentes del bautismo de los niños y los proponentes del bautismo solo para creyentes.
***En el tiempo de Pablo no hubo la teología sacramental de la edad media que daba un poder mágico al sacramento.
***En el tiempo de Pablo no hubo el énfasis Pentecostal en el bautismo del Espíritu Santo manifestado por el don de lenguas.
**Desde entonces estos procesos (la conversión, el bautismo y el bautismo del Espíritu Santo) han sido distinguidos teológicamente. Debido a las doctrinas erróneas que han desarrollado a través de los siglos, ahora nos sentimos incómodos decir sin calificación que fuimos bautizados en la muerte de Cristo, o que el bautismo nos salva (1 Pedro 3.21).
Los lectores no hubieron asociado la imagen del bautismo con el entierro y la resurrección. La mayoría de personas fueron “enterrados” en cavernas o en tumbas fuera de la tierra (Dunn). El punto de Pablo es que el bautismo es el rito que expresa nuestra unión con Cristo y nuestra participación en su muerte y resurrección.
Pablo no dice que ya somos resucitados, como dice en Col. 2.12. Dice que debemos andar en la vida nueva, vivida bajo la luz de la garantía de una resurrección futura.
-----
!6.5
''“Plantados”'' es la palabra griega para unir ramas con plantas y de coser heridas.
''“En la semejanza de su muerte”'' - o sea, hemos muerto una muerte come la de él, pero no comparable en todo aspecto (Schreiner).
-----
!6.6
El término ''“nuestro viejo hombre”'' no habla de una parte del ser humano que ha muerto. Tampoco quiere decir que el creyente literalmente ha muerto y es un nuevo ser. El término tiene que ver con 5.12-21. Es nuestra participación en la humanidad bajo Adán. Hemos muerto a esta humanidad y nuestra conexión legal a ella ha sido cortada. Hemos cambiado de ciudadanía.
''“El cuerpo del pecado”:'' Pablo está anticipando 6.12-13 y 8.13. “Para que controlemos nuestros cuerpos pecaminosos, matando el pecado en ellos.”
-----
!6.7
La idea de este versículo es elaborada en 7.1-4.
-----
!6.8
Este versículo es una reafirmación de v. 5.
-----
!6.9-10
Reafirmación de v. 7. Cristo murió una vez, y ya no puede morir. Por eso tenemos la confianza de la vida eterna. Nótese el paralelo en v. 9 con v. 14.
-----
!6.11-23
Esta sección es la aplicación de vv. 1-10. Nuestras vidas deben conformarse a nuestro estado espiritual en Cristo. Debemos “vivir lo que somos.” Debemos considerarnos muertos al pecado porque somos muertos al pecado. Y debemos vivir conforme a esta realidad. Debemos “acostumbrarnos a ser muertos.” Debemos vivir bajo la luz del pasado (la muerte de Cristo) y del futuro (nuestra resurrección).
Debemos reconocer que la experiencia de algunos cristianos se acerca a la experiencia de los creyentes del AT: son regenerados, pero su vida parece más al “yo” de Romanos 7 que al “yo” de Romanos 8.
También debemos reconocer la tensión entre el “ya” y el “todavía no” en la vida cristiana, como Pablo hace en otros pasajes. Todos luchamos con el pecado y experimentamos hasta cierto punto esta tensión. A veces siente como el conflicto interno de Rom. 7.
Pero no debemos aceptar la descripción de 7.14-25 como una descripción de la vida cristiana normal. Debemos tener la confianza de Rom. 8.
Nuestro énfasis aquí en el “yo” no debe distraernos del hecho que Pablo no quiere enfatizar la antropología o la naturaleza humana. Su deseo es defender la ley de Dios contra la objeción que la ley en sí es mala y culpable por nuestro pecado. Está aclarando que no es la ley que introduce el pecado por si misma, sino el pecado como una fuerza activa que se aprovecha de la ley.
*[[El 'yo' de Romanos 7.14-25]]
!8.26-27
''Problema:''
No sabemos cuales son las cosas por las cuales debemos orar.
''Los gemidos - posibilidades interpretativas:''
*¿Gemidos no expresados en palabras?
*¿Gemidos incapaces de ser expresados por palabras?
*¿Gemidos que no necesitan ser expresados en palabras?
*¿Manifestaciones del don de hablar en lenguas?
''Consolación:''
No se preocupen—aunque Dios es el santo Juez que escudriña nuestros corazones y nos juzga de acuerdo a lo que encuentra en ellos, porque el Espíritu intercede por nosotros.
N. T. Wright sugiere que Romanos sútilmente subvierte el abuso del poder de Cesar en varias maneras:
1. El cumpleaños de Cesar fue proclamado como εὐαγγέλιον, buenas nuevas. En cambio, el mensaje de Pablo acerca de Jesús es su evangelio (1.1).
2. El emperador era el κύριος, el Señor o Amo del mundo. En cambio, Pablo predicó a Cristo como el Señor (1.3-4, 10.9-10). “Pablo se consideraba a si mismo como un heraldo judío a los gentiles, embajador del Rey de Israel, extendiéndo el reino de su Señor, iniciando células de personas leales a Jesús, personas que manifiestan su lealtad por su unidad a través de líneas étnicas y culturales.”
3. La llegada del emperador a una colonia o provincia se llamaba su parousia. Pablo anuncia la παρουσίᾳ, la venida, de Jesucristo (no en Romanos).
4. Algunos escritores romanos decían que su ciudad tenía un nombre secreto, AMOR (Roma al revés). Pablo explica que hay un amor mucho más duradero, el amor de Dios (8.38-39). Este amor es más poderoso que cualquier poder o dominio como el de César. Este amor ayuda a los cristianos a enfrentar cualquier persecución (8.35).
5. Las historias de Isaac e Ismael, y Jacob y Esaú, (9.10-13) recordarían a los Romanos de las historias de la fundación de Roma—las leyendas de Rómulo y Remo. Pero las leyendas más antiguas de Roma no podían compararse con las aún más antiguas historias de Israel.
6. Romanos 13 pone la autoridad de César bajo la autoridad de Dios. La necesidad de exhortar a que no resistir su autoridad es una indicación que sus lectores tenían el deseo de hacerlo, probablemente una resistencia judía como los celotes y otros en Palestina. Pablo sintió la necesidad de explicar que su evangelio subversivo no incluía la anarquía sino la formación de una comunidad de fe en Jesús.
!!La estructura de Salmo 13
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|!Versículos|!Función|!Paráfrasis|
|1-2|Quejas o reclamos (en la forma de 5 preguntas)|“¿Hasta cuándo me vas a dejar sufrir a mano de mis enemigos?”|
|3-4|Peticiones (2) y Motivaciones (3)|“¡Ayúdame! Si no me ayudas, moriré y mis enemigos se regocijarán.”|
|5-6|Expresiones de confianza|“Confiaré en ti.”|
,,Fuente: estudio personal del autor.,,
!La estructura de Salmo 44
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|!Versículos|!Función|!# de Líneas|
|1-8|Alabanza por la salvación que Jehová ha dado a Israel en el pasado|10 líneas, 5 + 5|
|9-16|Lamento por haber sido abandonados por Jehová|8 líneas, 4 + 4|
|20-22|Declaración de inocencia|6 líneas, 3 + 3|
|23-26|Oración por salvación de parte Jehová en el presente|4 líneas, 2 + 2|
,,Una adaptación de John H. Stek, Aspects of Old Testament Poetics and Introductions to Job, Psalms, Proverbs, Eclesiastés, Song of Songs. (Syllabus para curso 126, Calvin Theological Seminary, 2003), 39.,,
''Estructura''
|La vida bendecida del justo (1-3)|Bienaventuranza ("quién no andará con quiénes") (1-2)|
|~|Comparación agricultural (3a)|
|~|Afirmación general (3b)|
|La vida inútil del malvado (4-5)|Afirmación general (4a)|
|~|Comparación agricultural (4b)|
|~|Resultado ("quiénes no andarán con quienes") (5)|
|La base teológica para las afirmaciones de versículos 1-5 (6)||
''Notas generales''
''Exégesis''
''Otras notas''
!!Estructura
|bluealtrows|k
|!v.|!Función|!Resumen|!Dirigido a|
|1|Afirmación|No soy ambicioso|a Dios|
|2|Afirmación|He calmado mi corazón|a Dios|
|3|Imperativo|¡Pon tu esperanza en Dios!|a Israel|
!!Observaciones
*Este salmo es uno de los salmos de las subidas, los que cantaban los peregrinos en rumbo a Jerusalén.
*Este salmo hace un contraste entre la ambición humana que desea ser, hacer y tener más, con la esperanza en Dios. Nuestro futuro está en las manos de Dios, y podemos confiar en él en lugar de afanarnos y guardar deseos ambiciosos en nuestros corazones.
*Versículo 1 usa una figura vertical, de ver hacia arriba. Parece hablar de la soberbia, y la NVI lo traduce así, pero al comparar v. 1 con vv. 2 y 3, parece que el salmo habla de la ambición, no del orgullo.
*Las cosas grandes y sublimes se refieren a las cosas que son más allá de nuestra comprensión. El salmista reconoce los límites de sus posibilidades intelectuales. No niega la importancia de aprender lo que se puede. Pero sí reconoce las cosas que están fuera de su alcance. El salmista reconoce su lugar y no trata de traspasar los límites que Dios ha puesto alrededor de él.
*En v. 2 el corazón humano se describe como un niño. La idea es que el corazón tiene que ser destetado de sus deseos ambiciosos como un niño es destetado por su madre. (La NVI usa otra figura, la de un niño amamantado, es decir, tranquilo porque ya tomó de la leche de su madre).
*San Agustín dice en el primer párrafo de sus Confesiones, "está inquieto nuestro corazón hasta que descanse en Vos."
*Versículos 1-2 afirman el contentamiento, el dominio propio, y la abnegación. Versículo 3 afirma la esperanza y confianza en Dios. La esperanza tiene que ver con el futuro, igual que la ambición. Pero donde la ambición trata de conseguir al futuro por el esfuerzo, la esperanza pone el control en las manos de Dios.
!!Preguntas para la aplicación personal
*¿Qué cosas agitan mi alma? ¿Qué cosas me dan estrés, y por qué?
*¿Qué ambiciones dañinas tengo que necesito renunciar?
*¿Qué límites ha puesto Dios alrededor de mí que debo aprender a aceptar?
*¿De qué necesito ser destetado?
*¿Cómo puedo aprender a ser más contento sin caer en la apatía, la indiferencia?
!!La estructura de Salmo 150
|bluealtrows|k
|!Versículos|!Función|!Resumen|
|1a|Llamado a la alabanza (inclusio con 6b)|Alaben al Señor|
|1b|Llamado a la alabanza|Dónde alabar a Dios|
|2|Llamado a la alabanza, motivación de la alabanza|Por qué alabar a Dios|
|3-5|Llamado a la alabanza|Cómo alabar a Dios|
|6a|Llamado a la alabanza|Quién debe alabar a Dios|
|6b|Llamado a la alabanza (inclusio con 1a)|Alaben al Señor|
,,Fuente: estudio personal del autor.,,
*[[El contenido de Salmos]]
*[[El estudio de Salmos]]
*[[Notas exegéticas para Salmos]]
*[[Bibliografía de recursos consultados para Salmos]]
*[[Una mirada a Santiago]]
*[[Una mirada detrás de Santiago]]
*[[Notas exegéticas para Santiago]]
*[[Presentaciones acerca de Santiago en SlideShare]]
*[[Bibliografía de recursos consultados para Santiago]]
!Funciones sintácticas para Santiago 2.1-9
Proposición (2.1)
Ilustración (2.2-4)
Razón teológica (2.5-6a)
Razón experiencial (2.6a-7)
Recapitulaciones de la proposición (2.8-9)
:Recapitulación positiva (2.8)
:Recapitulación negativa (2.9)
!Funciones sintácticas para Santiago 2.10-13
*Anticipación de una objeción (2.10-11)
*Exhortación final (12)
*Razón (13)
*[[Bosquejo sintáctico de Santiago 2.14-26]]
*[[Santiago 2.14-26 y las cartas de Pablo]]
''Hay varias contradicciones verbales'' entre Santiago 2.14-26 y las cartas de Pablo:
*''¿Stg. 2.24 o Romanos 3.20?'' Uno dice que la justificación es por obras, no por la fe solamente. El otro dice que jamás será justificado un hombre por las obras.
*''¿Stg. 2.26 o Romanos 3.28?'' Uno dice que la fe, aparte de las obras, está muerta. El otro dice que la fe aparte de las obras justifica.
*''¿Stg. 2.21 o Romanos 4.2?'' Ambos apelan al ejemplo de Abraham, pero para decir cosas opuestas.
*''¿Stg. 2.21 o Romanos 4.10?'' Uno dice que Abraham fue justificado cuando ofreció a Isaac. El otro dice que fue justificado antes de ser circuncidado
!Explicación de las contradicciones
*Los dos operan con ''diferentes definiciones de “fe”:'' para Pablo, fe es una cualidad impartida por la gracia de Dios. “Fe muerta” sería una contradicción de términos para Pablo. En cambio, para Santiago, fe es una confesión verbal divorciada de la obediencia y la acción.
*Los dos tienen ''diferentes definiciones de “obras”:'' para Pablo las obras son los intentos de ser justificados ante Dios por las cosas que separan los Judíos de los Gentiles—la circuncisión, la obediencia a Torá, etc. Es poner un obstáculo para que los Gentiles no sean parte del pueblo de Dios y jactarse de ser judío como raza privilegiada. En cambio, para Santiago, obras son cualquier expresión de obediencia a Dios.
*Los dos tienen ''diferentes definiciones de “justificación”:'' para Santiago la justificación es una proclamación moral acerca de una persona y sus acciones (véase Mt 12.36-37 y Lc. 18.14 para usos parecidos). Para Pablo la justificación es una proclamación divina que la persona está legalmente inocente ante la ley debido a la obra de Cristo a su favor.
*''Están atacando diferentes abusos:'' Pablo se está oponiendo a la forma en que las personas abusaban de su obediencia a la ley, y Santiago se está oponiendo a las excusas que las personas usaban para omitir la obediencia a la ley.
*''Pablo está explicando la base de la justificación:''
**“la justificación es por la fe en Jesucristo, no por obras.”
*''Santiago está definiendo la fe:''
**“la fe que justifica es una fe que se expresa con las obras.”
*Pablo varias veces explica que su perspectiva no permite la licencia (p. ej. Ro. 3.8, 6.1, Gl. 5.13) mostrando su acuerdo con lo que dice Santiago.
,,Fuente: Sílabo de Dr. Dean Deppe, Calvin Theological Seminary, Grand Rapids, MI,,
[[La estructura de Santiago 3.1-12]]
[[Paralelos entre Santiago 3.13-18 y 4.1-11]]
Santiago 3.17-18 dice lo siguiente:
@@margin-left: 2em;display:block;"Pero la sabiduría que es de lo alto es primeramente pura, después pacífica, amable, benigna, llena de misericordia y de buenos frutos, sin incertidumbre ni hipocresía. Y el fruto de justicia se siembra en paz para aquellos que hacen la paz." (Reina Valera 1995)@@
Estos dos versículos mencionan cada una de las cuatro áreas donde los lectores originales necesitaban cambiar su conducta y sus actitudes:
|greenaltrows|k
|!Áreas problemáticos|!Frases relevantes en Santiago 3.17-18|
|width:20em;Los lectores han respondido a su situación de pobreza mostrando parcialidad hacia los ricos, ignorando a los pobres|...llena de misericordia y de buenos frutos, sin incertidumbre (NVI: "imparcial")|
|Los lectores tienen conflictos entre ellos|...pacífica, amable, benigna...<br>...se siembra en paz...<br>...aquellos que hacen la paz...|
|Los lectores dudan de la bondad de Dios y no oran como deben|...la sabiduría que es de lo alto|
|Los lectores son hipócritas: son de "doble ánimo"|...es primeramente pura...<br>...ni hipocresía.|
[[La estructura de Santiago 3.1-12]]
[[Paralelos entre Santiago 3.13-18 y 4.1-11]]
*[[La estructura de Santiago 4.13-17]]
*[[Paralelos entre Santiago 3.13-18 y 4.1-11]]
*Santiago 4.5 es probablemente el versículo más dificil en el libro de interpretar. Jacobo parece citar un texto bíblico, pero no es claro qué texto cita, y tampoco es claro lo que quiere decir Jacobo con estas palabras. Véase [[La supuesta cita bíblica en Santiago 4.5]].
[[Paralelos entre Santiago 3.13-18 y 4.1-11]]
Esta sección comienza con las mismas palabras de 4.13-17 (“Ven ahora”), y comparte con 4.13-17 una condenación de personas buscando la prosperidad financiera en maneras que no agradan a Dios.
Se dirige a los inconversos. No hay un llamado para que se arrepientan. Tampoco hay promesas de restauración. Son exhortados a lamentar su
destino. Esto constituye un problema: Esta es una carta escrita para creyentes. ¿Para qué dirigirse a los inconversos? Tal vez el propósito no es tanto para condenar a los inconversos sino para consolar a los creyentes de que sus opresores serán condenados.
''Sus pecados:''
#Amor al dinero y el deseo de acumular posesiones materiales (vv. 3, 5)
#No pagar el sueldo (o por lo menos el sueldo adecuado) a sus obreros (v. 4)
#Hacer morir, directamente o indirectamente, a una(s) persona(s) justa(s) (v. 6).
!Bosquejo sintáctio
|bluealtrows|k
|!Versículos|!Función sintáctica|!Resumen|
|5.1a|Llamado a la atención|Vamos ahora|
|5.1b|Exhortaciones|Lamentad sus futuras miserias|
|5.2-3|Descripción del testimonio de los tesoros de sus lectores|Sus riquezas testificarán contra ustedes y les destruirá|
|5.4ª|Llamado a la atención|He aquí|
|5.4b|Descripción del testimonio de los sueldos retenidos|El salario que no has pagado a sus obreros clama|
|5.4c|Descripción del testimonio de las oraciones de los obreros defraudados|Dios ha oído los clamores de los obreros|
|5.5ª|Descripción|Han seguido sus deseos libertinos|
|5.5b|Comparación|Son como animales gordos, listos para la matanza|
|5.6|Descripción de su pecado|Han matado al justo|
*[[Diapositiva de Santiago 5.13-16]]
*Los Cristianos difieren en sus interpretaciones acerca del aceite y su uso en Santiago 5.14. Véase nuestro artículo, [[Ungir con aceite en Santiago 5.14]].
|purplealtrows|k
|!Santiago|!Mateo|!Punto de comparación|
|1.2|5.11-12|"Gozaos" en las pruebas|
|1.4|5.48|Sed perfectos|
|1.5|7.7|Pida lo que necesita y le será dada|
|1.9|5.3|Los pobres son benditos|
|1.17|7.11|Dios es el dador de buenas dádivas|
|1.19-20|5.22|Contra el enojo|
|1.22|7.24|No solo oir la palabra de Dios sino ponerla en práctica|
|2.5|5.3|Los pobres heredarán el reino|
|2.10|5.19|Quebrantar aún uno de los mandamientos trae culpa|
|2.13|5.7|Los misericordiosos reciben misericordia|
|3.12|7.16|Somos conocidos por nuestros frutos|
|3.18|5.9|Hacedores de paz|
|4.4|6.24|La imposibilidad de servir a Dios y al mundo / el dinero|
|4.10|5.5|Los mansos / humildes serán exaltados|
|4.11-12|7.1-2|No juzgar|
|5.2-3|6.19-20|Acumular tesoros en el cielo, no en este mundo|
|5.9|7.1|No juzgar para no ser juzgados|
|5.10|5.12|La persecución de los profetas como una consolación|
|5.12|5.34-37|No jurar por el cielo, la tierra, ni por otra cosa; que tu sí sea sí, y tu no sea no; jurar trae maldición|
,,Fuente: Sílabo de Dr. Dean Deppe, Calvin Theological Seminary, Grand Rapids, MI,,
|purplealtrows|k
|!Santiago|!Lit. Sapiential|!Punto de comparación|
|1.5|Pr. 2.6-7|Dios es la fuente de la sabiduría|
|1.7-8|Sirac 1.28|No debemos acercarnos a Dios con un corazón dividido|
|1.10-11|Pr. 11.28|El rico perecerá|
|1.19-20|Pr. 14.17, 15.18|Contra el enojo|
|1.27|Pr. 14.31|Tener misericordia de los pobres|
|2.1|Pr. 18.5|No hacer acepción de personas|
|3.2|Pr. 10.19|Refrenar las palabras, fuente de muchos pecados|
|3.6|Pr. 16.27|La boca como una peligrosa llama de fuego|
|3.17-18|Pr. 3.17-18|Producir paz, producir frutos como árbol|
|4.1|Pr. 29.22|La fuente de los conflictos|
,,Fuente: Sílabo de Dr. Dean Deppe, James. Calvin Theological Seminary, 2004.,,
Pablo menciona a Satanás en estos dos textos de 1 Tesalonicenses:
*Satanás ponía trabas en el camino de los apóstoles: "Pero nosotros, hermanos, separados de vosotros por un poco de tiempo, de vista pero no de corazón, tanto más procuramos con mucho deseo ver vuestro rostro; por lo cual quisimos ir a vosotros, yo Pablo ciertamente una y otra vez; pero Satanás nos estorbó." (2.17-18)
*Satanás es un tentador: "Por lo cual también yo, no pudiendo soportar más, envié para informarme de vuestra fe, no sea que os hubiese tentado el tentador, y que nuestro trabajo resultase en vano." (3.5)
En mi opinión, está indeciso el asunto si Juan el apóstol fue el autor de Apocalipsis o no. Pero lo que sigue es una lista de argumentos a favor de él.
#La evidencia de los padres de la iglesia antigua es temprana y fuerte.
#*La tradición temprana es unánima en atribuir el libro al apóstol, desde el segundo siglo con Justino Mártir en adelante.
#*Ireneo, que conoció a Policarpo, un discípulo de Juan, dijo que Juan escribió Apocalipsis.
#*Justino es notable porque vivió en Éfeso un tiempo. Ireneo es notable también, porque como niño conoció a Policarpo, quien fue un discípulo de Juan. Aparte de las excepciones notadas abajo, la iglesia fue unánime en nombrar a Juan como el autor.
#El autor no sintió la necesidad de distinguirse de otros Juanes. Algunos dicen que esto significa que era el Juan que no necesitaba introducción, Juan el apóstol.
#*La respuesta de David Aune es que es evidente que el autor y los destinatarios se conocen íntimamente. Y Juan hubiera enviado este libro con un mensajero que quitaría cualquier duda en cuanto a la identidad de su autor. Así que no era necesario identificarse con algo más específico que "Juan".
#Leon Morris enumera las similitudes entre Apocalipsis y el Evangelio atribuido a Juan el apóstol.
#*Tienen vocabulario similar (cordero, agua de vida, el que vence, guardar los mandamientos, el adjetivo "verdadero")
#*Tienen invitaciones a personas sedientas (Juan 7.37, Apocalipsis 22.17)
#*Mencionan mandamientos recibido por Cristo del Padre (Juan 10.18, Apocalipsis 2.27)
#*Mencionan ropa blanca (Juan 20.12, Apocalipsis 3.4)
#*Tienen contrastes agudos entre el bien y el mal
#*Enfatizan la importancia de testificar y guardar los mandamientos
#Robert Mounce (14) añade dos paralelos más:
#*La palabra griega 'logos' se usa en ambos libros para referirse a una persona (Juan 1.1, Apocalipsis 19.13)
#*La profecía de Zacarías 12.10 se menciona tanto en Apocalipsis 1.7 como en Juan 19.37, usando el mismo verbo griego, un verbo que no aparece ni en la Septuaginta ni en el resto del Nuevo Testamento.
#Mark S. Wilson (38-39) añade una lista larga de temas que los dos libros comparten. Véase el libro de Wilson para las referencias.
#*Cristo como testigo, como el "Yo soy", como vencedor, como cordero, como pastor, como juez, como templo
#*La unidad entre Cristo y Dios; además, tanto Dios como Cristo se presentan como verdad y luz
#*El Espíritu Santo habla a los creyentes en ambos libros
#*Los creyenes / la iglesia como testigos, como verdaderos Judíos, como ovejas y corderos, como la novia de Cristo, odiando el mal y caracterizados por amor
#*Satanás como 'el diablo' y como líder y general
#*Temas e imágenes como sangre redentora, siervos de Dios, la vida en el cielo, maná, pan viviente, puertas, vino, viñas, el parto, novios
#*Ambos libros contienen escatología futura y escatología presente
#*Ambos contienen listas de siete artículos
#David Aune menciona la observación de H. B. Swete acerca de ciertos aspectos de Juan que lo haría un buen candidato para el autor de este libro:
#*Fue uno de los 'hijos de trueno'
#*Fue testigo de la transfiguración de Jesús, y su resurrección
#*Prohibió que otros expulsen demonios en el nombre de Jesús
#*Quería pedir fuego del cielo sobre los Samaritanos inhospitalarios (Lc 9.52-55)
,,Fuentes: David Aune, Word Biblical Commentary: Revelation 1-5. (Waco, TX: Word, 1997); Leon Morris, Tyndale NT Commnetaries: Revelation, revised edition. (Grand Rapids: Wm. B. Eerdmans, 1987), p. 32. .Robert H. Mounce, NICNT: The Book of Revelation, revised edition. (Grand Rapids: Wm. B. Eerdmans, 1998), p. 14; Mark S. Wilson, Charts on the Book of Revelation. (Grand Rapids: Kregel, 2007), pp. 38-39.,,
#Tanto la mujer celestial en capítulo 12 como la ramera en capítulo 14 se describen como madres (Apocalipsis 12.2, 17.5)
#Ambas mujeres aparecen en el desiero en algún momento (Apocalipsis 12.6, 17.3)
#Ambos capítulos mencionan el acto de comer y beber en conexión con la muerte. En Apocalipsis 12.4 el dragón desea devorar al niño cuando nazca. Apocalipsis 17.6 dice que la ramera bebió la sangre de los santos mártires.
#Apocalipsis 12.1 y 17.4 usan la misma palabra griega para describir a las mujeres siendo 'vestidas' de ropa hermosa.
#Ambos capítulos mencionan animales rojos con siete cabezas y diez cuernos (el dragón de Apocalipsis 12.3 y la bestia en Apocalipsis 17.3).
#Apocalipsis 12.7 menciona a personas que guardan el testimonio de Jesús, y Apocalipsis 17.6 mencionan testigos de Jesús.
,,Fuente: Ben Witherington, Revelation. (Cambridge University Press, 2003).,,
Chip Heath y Dan Heath, en su artículo //Teaching that Sticks// (Instrucción pegajosa), dan seis consejos para asegurar de que las ideas que enseñamos "se pegan" a las mentes de nuestros alumnos:
*Hazlo ''sencillo'':
**Reduce el tema a su esencia, a sus ideas más importantes
**Evita la tentación de incluir toda la información secundaria.
**Comunica las ideas más importantes de manera sencilla
*Hazlo ''inesperado'':
**Crea curiosidad en los alumnos para prepararlos para el tema.
**Ayúdales a ver todo lo que todavía no saben acerca del tema, y por qué sería importante.
**Usa preguntas: "¿Cómo podríamos reducir las enseñanzas de Jesucristo en los Evangelios a una sola oración gramatical?"
**Usa afirmaciones sorprendentes o inesperadas acerca del tema: "El Nuevo Testamento no existe, y jamás ha existido" - ¿qué quiere decir?
*Hazlo ''concreto'':
**Reduce el lenguaje abstracto, y usa lenguaje concreto
**Usa imágenes, figuras, ejemplos, ilustraciones, objetos, música, olores, sabores y sensaciones
*Hazlo ''creíble'':
**Ayuda a los alumnos a descubrir y comprobar personalmente lo que enseñas.
**Ellos usan la ilustración de convertir estadísticas en algo entendible - "es más probable ser golpeado por relámpago que ganar la lotería."
*Hazlo ''emoncionante'':
**Haz que los alumnos sientan la emoción del tema.
**Conécta el tema con las aspiraciones personales de los alumnos - lo que esperan hacer y ser
*Hazlo como ''historia''
**Comunica el tema a través de ''historias''.
,,Chip Heath y Dan Heath, Teaching that Sticks. (Random House, 2010),,
#Dios y Cristo son eternos: Alfa y Omega, el primero y el último, el principio y el fin (1.4, 1.8, 1.17, 2.8, 21.6, 22.13)
#Dios sabe lo que debe suceder en el futuro (1.1, 4.1)
#Dios da su permiso para que ocurra el mal, pero por períodos cortos de tiempo (2.10, 3.10, 6.11, 11.2-3, 12.12, 13.5)
#Dios protege a su pueblo o le da descanso por períodos específicos de tiempo (3.10, 7.3, 8.1, 12.6, 12.14, 20.2-7)
#Dios tiene una hora fija en que juzgará al mundo (10.6-7, 11.18, 14.7, cap. 18 repite la frase “en una hora” tres veces)
#Dios no permite ni a Juan mismo revelar todo acerca del calendario escatológico de Dios (10.4)
,,Fuente: investigación del autor en preparación de un sermón,,
#Apocalipsis 1.5 y Colosenses 1.18 refieren a Jesús como el "el primogénito de entre los muertos" en contextos que hablan de su reinado.
#Apocalipsis 3.3 y 16.15 dicen que Jesús vendrán como ladrón. Pablo en 1 Tesalonicenses 5.2 y 5.4 dice que el día del Señor vendrá como un ladrón en la noche.
#Apocalipsis 3.12, 21.23 y 21.10 refieren a una nueva Jerusalén que desciende del cielo. Gálatas 4.26 habla del "Jerusalén de arriba".
#Apocalipsis 17.14 y 1 Timoteo 6.15 refieren a Jesús como Rey de reyes y Señor de señores.
#Apocalipsis 18.4 pide que sus lectores salgan de Babilonia y no participen en sus pecados. 2 Corintios 6.17 cita Isaías 52.11, otra llamada de salir de Babilonia. En Efesios 5.11 Pablo pide que sus lectores no participen en los pecados de la oscuridad.
#En Apocalipsis 21.4, una voz desde el trono dice que el orden anterior de las cosas ya pasó, y en versículo 5 Dios dice, "Yo hago nuevas todas las cosas". 2 Corintios 5.17 dice que si alguien está en Cristo, lo viejo ha pasado y lo nuevo ha venido.
Mark Wilson también tiene una tabla que contiene temas escatológicos que tanto Apocalipsis como Pablo mencionan, como gritos, trompetas, coronas, y ángeles en el último día; Jesús vendrá sobre las nubes y reinará sobre las naciones; un día de venganza e ira; las naciones serán engañadas; juicio y recompensa; y exhortaciones de velar y de perseverar.
,,Fuentes: William Hendriksen, More Than Conquerors. (Grand Rapids: Baker, 1986), 47; Mark Wilson, Charts on the Book of Revelation. (Grand Rapids: Kregel, 2007), 36-37.,,
#En Apocalipsis 1.1, Dios le da a Jesús una visión para mostrar a sus siervos "lo que debe suceder pronto". En Daniel 2.28-29 y 2.45 Daniel le dice al rey que por medio de una visión, Dios ha mostrado al rey "lo que ha de acontecer en el porvenir."
#En Apocalipsis 1.4, Juan desea gracia y paz para sus lectores "del que es, que era y que ha de venir."
#*En Éxodo 3.14, Dios dice que su nombre es "Yo so". En otras palabras, es el que es.
#*En Isaías 41.4, Dios usa el mismo nombre para si mismo, pero también dice que es el principio y el fin, enfatizando su naturaleza eterna.
#En Apocalipsis 1.5, Jesús se llama el primogénito, el gobernante de los reyes de la tierra, y nos ha liberado de nuestros pecados por su sangre.
#*El vocabulario de "primogénito, gobernante de los reyes de la tierra" viene de Salmo 89.27.
#*Algunos dicen que Salmo 130.8 e Isaías 40.2 son alusiones a Apocalipsis 1.5, pero me parecen más como casos de lenguage similar, y no alusiones.
#Apocalipsis 1.6 dice que Jesús ha convertido a los santos en un reino y sacerdotes para servir a Dios.
#*En Éxodo 19.6 Dios dice que Israel será un reino de sacerdotes."
#*En Isaías 61.6 el profeta dice que las personas que regresan del cautiverio serán llamadas sacerdotes y ministros de Dios.
#Apocalipsis 1.7 describe la venida de Jesús sobre las nubes, y los que lo traspasaron y los linajes de la tierra lamentarán por causa de su venida.
#*En Daniel 5.13, uno como el hijo del hombre aparece sobre nubes, llegando al trono de Dios.
#*En Zacarías 12.10-14 Dios dice que Israel verá "a mí, al que traspasaron", y llorará y se afligirá.
#En Apocalipsis 1.8, dando eco a 1.4, "el Señor Dios" se describe como "el que es, el que era, y el que ha de venir, el Todopoderoso."
#*En Éxodo 3.14, Dios dice que su nombre es "Yo so". En otras palabras, es el que es.
#*En Isaías 41.4, Dios usa el mismo nombre para si mismo, pero también dice que es el principio y el fin, enfatizando su naturaleza eterna.
#*Amós 3.13 y 4.13 enfatizan el título de Dios, "el Señor Dios todopoderoso."
,,Fuente: The Greek New Testament (UBS, 4th edition), comparado con Old Testament Quotations and Allusions in the New Testament feature en Logos Bible Software versión 4,,
David A. Dorsey provee esta enorme lista de sietes en el libro de Amós:
*Siete profecías contra naciones extranjeras antes de la profecía principal contra Israel, en caps. 1-2
*Siete cláusulas acerca de los pecados de Israel en 2.6-8
*Siete cláusulas en 2.14-16 acerca de lo que no podrá pasar en aquel día.
*Siete clases de soldados que no escaparán en 2.14-16
*Siete preguntas retóricas en 3.3-6
*Siete cláusulas acerca del castigo, en 3.14-15 (castigar, castigar, cortar, caer, derribar, hacer desaparecer, ser destruido)
*Siete imperativos hebreos en 4.4-5 (ir, transgresar, multiplicar, traer, ofrecer, llamar, proclamar)
*Siete plagas en 4.6-11 (hambre, sequía, oruga, langosta, mortandad, espada, trastorno)
*Siete verbos perfectos acerca de castigo en 4.6-13 (dar, retener, hacer llover, herir, devorar, enviar, trastornar)
*Siete imperativos en 5.4-6 (Buscar, vivir, no buscar, no venir, no irse, buscar, vivir)
*Siete verbos acerca de los actos de Dios enn 5.8-9 (buscar, volver, oscurecer, llamar, derramar, traer ruina, hacer caer destrucción)
*Siete versos en 5.10-13 (¿?)
*Siete verbos de exhortación o promesa en 5.14-15 (Buscar, vivir, estar, aborrecer, amar, establecer, tener piedad)
*Siete actividades vacías de Israel en 5.21-23 (solemnidades, asambleas, holocaustos, ofrendas, ofrendas de paz de animales engordados, cantares, salmodias de instrumentos)
*Siete participios en 6.1-6 (¿?)
*Siete pecados de los ricos (6.4-6) - (dormir, reposar, comer, gorjear, inventar, beber, ungirse)
*"Israel" aparece siete veces en 7.9-17
*Siete cosas que hacen los ricos en 8.5-6 (vender, abrir el granero, achicar la medida, subir el precio, falsear, comprar, vender)
*Siete actos de juicio en 9.1-4 (matar, tomar, hacer descender, buscar para tomar, mandar, mandar, poner)
*Siete líneas en 9.2-4a (¿?)
*Siete cosas en 9.11-15 que Dios hará por Israel (levantar, cerrar, levantar, edificar, traer de cautiverio, plantar, dar)
*Siete cosas que Israel hará o no hará en 9.14-15 (edificar, habitar, plantar, beber, hacer huertos, comer, no ser arrancados)
<span class="source">David A. Dorsey, The Literary Structure of the Old Testament. (Grand Rapids: Baker), 277-278.</span>
En cuanto a la fecha de composición de Apocalipsis, los eruditos por lo general han favorecido fechas después de la muerte de Nerón (68-69 D.C.) o fechas en el tiempo de Domiciano (quien reinó entre 81-96 D.C.). Mi propia teoría es que Juan escribió Apocalipsis durante el reinado de Vespasiano (69-79 D.C.), probablemente en los últimos años de su reinado). Estos son mis argumentos:
*Juan y sus lectores ya experimentaron persecución, pero Juan profetiza que una gran persecución venía en camino. Yo creo que esta persecución es la que instigó Domiciano, pero para Juan es algo futuro. No ha sucedido todavía. Apocalipsis es profecía predictiva antes del evento. Así que tendría ser antes del reino de Domiciano, o a más tardar en los primeros años de su reino. Si usamos una fecha antes de una persecución domiciana, entonces llega a ser irrelevante debatir sobre Domiciano mismo. Puede ser o no que Domiciano exigía culto a si mismo como dominus et deus. Puede ser o no que la persecución domiciana era intensa, extensa o ambos. Pero esto no afecta la fecha o la interpretación de Apocalipsis, porque Juan escribe no para describir o responder a la persecución sino para anticiparla.
*Si colocamos la fecha de Apocalipsis hacia el final del reinado de Vespasiano, esto permite unos años para el desarrollo del mito de Nerón redivivus después de la muerte de Nerón.
*Si colocamos la fecha de Apocalipsis hacia el final del reinado de Vespasiano, esto permite hasta 19 años para que la ciudad de Laodicea recupere del temblor que destruyó la ciudad en 60 D.C. Los Cristianos en Laodicea habrían tenido suficiente tiempo para llegar a ser prósperos y apáticos como Apocalipsis 3 los describe.
*Esta fecha también permite el desarrollo de otras cosas que vemos en Apocalipsis: el declive espiritual en algunas de las siete iglesias, y el surgimiento de los grupos heréticos mencionados en el libro.
*Es cierto que se usa 'Babilonia' para hablar de Roma en 1 Pedro, con fecha antes de 70 D.C. Pero si colocamos la composición de Apocalipsis después de 70 D.C., la comparación de Roma como una nueva Babilonia tendría más sentido, porque Roma ya habrá destruido la ciudad de Jerusalén, como los Babilonios habían hecho siglos antes.
*No pienso que las referencias a Jerusalén en Apocalipsis 11 requieren que la ciudad todavía exista. Y yo veo tres problemas con la idea de pensar que Apocalipsis fue escrito antes de la destrucción de Jerusalén en 70 D.C:
**Tenemos que limitarnos a las fechas 68-69, entre la muerte de Nerón y la destrucción del templo. Esto no da mucho tiempo para permitir el desarrollo del mito de Nerón redivivus.
**Tenemos que decir que Juan se equivocó cuando dice en Apocalipsis 11 que Jerusalén fue destruida por un temblor.
**Tenemos que identificar los dos testigos de Apocalipsis 11 con individuos o iglesias en Jerusalén durante los años 68-69 D.C.
*Los reyes en Apocalipsis 17.10-11 se interpretan mejor si ponemos la composición de Apocalipsis durante el reinado de Vespasiano. Si contamos desde Augusto, emperador cuando Cristo nació, y si no incluimos a los tres emperadores con reinados muy breves durante la guerra civil, llegamos a la siguiente calculación:
**Los cinco que han caído: Augusto, Tiberio, Calígula, Claudio y Nerón
**El que es: Vespasiano
**El que aún no viene, que reinará poco tiempo: Tito, que solo reinó tres años
**El octavo rey, que irá a la destrucción y es la bestia: Domiciano.
#Jesús tiene siete estrellas en su mano (compare Apocalipsis 1.16 con 2.1, 3.1)
#Jesús camina entre los siete candelabros (compare 1.13 con 2.1)
#Jesús es el primero y el postrero, el que estuvo muerto y vivió (compare 1.17-18 con 2.8)
#Una espada aguda de dos filos sale de la boca de Jesús (compare 1.16 y 2.12)
#Jesús tiene ojos de fuego y sus pies son como bronce pulido (compare 1.14-15 con 2.18)
#Tanto capítulo 1 como 3.1 mencionan a los siete espíritus,
#Jesús es el testigo fiel (compare 1.5 con 3.14)
,,Fuente: William Hendriksen, More Than Conquerors. (Grand Rapids: Baker, 1986), p. 25.,,
#En capítulo dos, Jezabel es una madre (2.23). La ramera de capítulo 17 es llamada una madre (17.5).
#Ambas mujeres son asociadas con figuras del pasado de Israel: Jezabel en cap. 2 y Babilonia en cap. 17.
#Ambas llevan a otros por mal camino (2.20, 18.23).
#Ambas se describen como agentes activas, no como víctimas pasivas.
#Ambas se describen como sexualmente activas (2.20-22, 17.2, 17.4).
#Ambas mujeres comen comida que las contamina: Jezabel come lo sacrificado a ídolos en 2.20 (es implícito). La ramera bebe sangre humana en Apocalipsis 17.6.
#Hay una predicción de ambas mujeres (2.22, 17.6)
,,Fuente: Ben Witherington, Revelation. (Cambridge University Press, 2003), 75.,,
#En Apocalipsis 6.2 hay un jinete sobre caballo blanco, enviado a conquistar. En Apocalipsis 19.11, 19.14 hay un jinete sobre caballo blanco, listo para hacer guerra.
#En Apocalipsis 6.8 hay un jinete con una espada grande, y en 19.15, 19.21 el jinete tiene una espada aguda.
#La muerte y el Hades se mencionan en 6.8 y ambos son aventados al lago de fuego en 20.13-14.
#Apocalipsis 6.9 menciona las almas que murieron por causa de la palabra de Dios y su testimonio. Apocalipsis 20.4 menciona las almas decapitadas por sus testimonios y por causa de la palabra de Dios.
#El cielo desaparece en Apocalipsis 6.14, y en Apocalipsis 20.11 el cielo no puede ser hallada.
#Tanto Apocalipsis 6.15 como 19.18 mencionan reyes, generales, los poderosos, los esclavos y los libres.
#Tanto Apocalipsis 6.17 como 19.15 mencionan la ira de Dios.
,,Felise Tavo, The structure of the Apocalypse: re-examining a perennial problem. (Novum testamentum 47 no 1 2005), 66.,,
1 Corintios 7-16 contiene respuestas a siete preguntas que la iglesia en Corinto le envió en una carta:
*El matrimonio (cap. 7)
*La carne sacrificada a los ídolos (caps. 8-10)
*Las mujeres en el culto (11.1-16)
*Los abusos de la Santa Cena (11.17-34)
*Los dones espírituales (caps. 12-14)
*La resurrección final (cap. 15)
*La colecta y la llegada de Apolos (cap. 16)
Esta lista no es completa pero nos ayuda a ver el extento del simbolismo en el libro de Apocalipsis.
''Criaturas fantásticas:''
Ángeles, seres vivientes, bestias (Daniel), un dragón rojo, un Cordero, jinetes en caballos de diferentes colores (Zac. 1, 6), langostas, espíritus,
''Personas:''
Una mujer vestida con el sol, la ramera de Babilonia, la esposa,
''Plantas:''
Olivos, el árbol de la vida,
''Objetos:''
Un rollo dulce (Ezeq. 2), un rollo con siete sellos (Dan. 12.4), candelabros, trompetas, copas, joyas, espadas,
''Eventos:''
Plagas, terremotos, hambres, granizo, truenos, guerras, cosechas, la boda
''Misc.''
Sangre, luz, tinieblas, sol y luna, estrellas, agua, números simbólicos, varios materiales de construcción, ojos
''El rango de emociones'' en el libro—de desesperación a júbilo
El Evnagelio de Lucas y el libro de Hechos tienen mucho en común:
#Lucas y Hechos tienen el mismo destinatario
#Tienen introducciones similares.
#Son casi de la misma medida.
#Tienen vocabulario y temas en común.
#Hay paralelos notables entre la presentación de Jesús en Lucas y la presentación de Esteban en Hechos, y entre la presentación de Jesús en Lucas y la presentación de Pablo en Hechos.
#El comienzo de Hechos hace enlaces que conectan con el fin de Lucas. (La ascensión, la promesa de poder de lo alto, etc)
#Los primeros capítulos de Lucas tienen paralelos en los últimos capítulos de Hechos, formando inclusios. (El emperador romano, el evangelio a los gentiles, etc)
#Hay similaridades en la presentación de personajes: p.ej: En Lucas, el jóven rico es contrastado con el generoso Zaqueo en pasajes adyacentes. En Hechos el generoso Bernabé es contrastado con Ananías y Safira en pasajes adyacentes.
*Ambas hablan de la futura salvación y vindicación de los fieles y la futura destrucción para los impíos. Sin embargo,
*La profecía tiende a ser la recepción de un mensaje verbal, mientras apocalíptica tiende a ser la recepción de una visión
*La profecía tiende a ser más optimista—hay verdadera posibilidad para los malos si se arrepienten—mientras la apocalíptica tiende a ser más pesimista—el mundo está inevitablemente en rumbo a la destrucción, y los malos son los incorrigibles adversarios de Dios y su pueblo.
*Rowley dice que la literatura “apocalíptica es el hijo de la profecía.”
,,Fuente: Mounce 1- 8, Osborne, 477.,,
una biblioteca de materiales cristianos gratuitos
[[Recursos]][[Giffmex|http://www.giffmex.org]] [[2014]]
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!La ley y el legalismo
Según esta solución, los textos donde Pablo escribe negativamente acerca de la ley no hablan de la ley misma, que es buena. Lo que Pablo critica es el legalismo - el intento de justificarse delante de Dios por la obediencia de uno a la ley. Esta solución es la posición de George Eldon Ladd y C. E. B. Cranfield.
''Evaluación''
*En los últimos años más y más eruditos dudan de que los Judíos del primer siglo usaban la ley para ameritar su salvación. Los Judíos ya se creían dentro del pacto, y obedecían la ley, no para entrar al pueblo de Dios, sino para mantenerse dentro de ellos.
*Sin embargo, hay textos del NT que son difíciles de explicar sin apelar a la idea del legalismo.
-----
!Las diferentes partes de la ley
Según esta solución, debemos distinguir entre varias partes de la ley. Los Cristianos ya no están bajo algunas partes de la ley (por ejemplo, las leyes ceremoniales - los sacrificios - y las leyes civiles - la estructura del gobierno de Israel). Pero la ley moral todavía es vigente para el Cristiano. Esta solución es la posición de Orígenes, de Juan Calvino, y de la Confesión de Fe de Westminster art. 19.1-5.
''Evaluación''
*Esta es una deducción razonable en base a los datos que encontramos en el NT.
*Sin embargo, la Biblia misma no hace distinciones entre leyes ceremoniales, leyes civiles y leyes morales. La literatura judía y cristiana de ese tiempo tampoco hace esa distinción. Así que esta solución tiene la desventaja de no ser apoyada por la Biblia misma.
*Algunos Cristianos abusan estas ideas, diciendo que la religión y las leyes en sí son malas, y debe ser reemplazada por una relación personal con Cristo, guiado por el Espíritu Santo. Pero el NT no condena la religión en sí o la idea de leyes y mandamientos en sí.
-----
!La solución de la Nueva Perspectiva de Pablo
Según esta solución, debemos distinguir entre la ley de Dios, que es buena, y el uso de la ley por los Judíos para excluir a los Gentiles y negarles la posibilidad de ser parte del pueblo de Dios. Los Judíos usaban la circuncisión, la dieta, y otras partes de la ley para distinguirse de los Gentiles y menospreciarlos. Era un racismo por el cual ellos se apoyaban en la distinción de la ley entre Judíos y Gentiles. Y Pablo anuncia que en Cristo, estas distinciones raciales que la ley introdujo han sido abolidas. Esta solución es la posición de E. P. Sanders, James Dunn, y N. T. Wright.
''Evaluación''
*La mayoría de las críticas en contra de esta posición son más bien defensas de algún aspecto de las primeras dos posiciones.
*El presente autor acepta a grandes rasgos esta posición como la solución principal a las supuestas contradicciones en Pablo acerca de la ley. Pero el presente autor no quiere negar la posibilidad de que algunos textos del NT combaten el legalismo. Y el presente autor quiere reconocer que la idea de diferentes conjuntos de leyes - ceremoniales, civiles y morales - es una idea útil para enseñar las diferencias entre el AT y el NT. No es seguro si Pablo mismo hubiera reconocido estas divisiones en las leyes, pero estas divisiones son una buena herramienta pedagógica para explicar cuáles de las leyes son vigentes para los Cristianos hoy en día y cuáles no.
-----
//Fuentes: Criswell, G. E. Dictionary of Pastoral Care and Counseling, "Fantasizing". (Nashville: Abingdon Press, 1990), 429-430; Banks, Robert. The Complete Book of Everyday Christianity. (Downer's Grove, IL: ~InterVarsity Press, 1997), 272-273.//
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!!Una definición de la palabra fantasear
El acto de fantasear (soñar despierto) se puede definir así: desviar nuestra atención de las tareas y experiencias de la vida y dirigirla a nuestras "memorias del pasado, nuestros deseos y temores para el presente, o nuestros planes o fantasías para el futuro." ,,Fuente: Banks, 272.,,
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!!Efectos negativos del abuso de nuestra imaginacion
El acto de soñar despierto puede tener varios efectos negativos:
*Puede ser una pérdida de tiempo y distraernos de actividades más prácticas y útiles
*Fantasías de lujuria, codicia, avaricia y venganza pueden reforzar estas cualidades dañinas en nuestros corazones
*El uso descontrolado de la imaginación nos puede desconectar más y más de la realidad y atraparnos en nuestro mundo interior
*Puede afectar nuestras emociones, autoestima, y relaciones interpersonales de manera negativa
*Puede alterar nuestra percepción de la realidad
,,Fuentes: Banks, 272-273; Criswell, 420.,,
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!!La flojera y la fantasía
Los ensueños o fantasías "normalmente ocurren cuando tenemos poco que hacer, cuando se requiere poco esfuerzo, cuando hay poco en riesgo, y cuando tenemos poco interés en lo que está sucediendo." ,,(Banks, 272).,, - Es decir, cuando estamos aburridos. Una vida activa puede reducir la frecuencia de las fantasías.
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!!Una estrategia para enfrentar las fantasías
Cuando nos damos cuenta que estamos soñando despierto, debemos preguntarnos, "¿Por qué siento el deseo de fantasear de esta manera?" Por lo general estas fantasías son manifestaciones de áreas de nuestras vidas que requieren nuestra atención - problemas, preocupaciones, áreas de inmadurez, la necesidad de relaciones más profundas, etc. Podemos tomar la presencia de tales sueños como indicadores de problemas, buscar los problemas, y atenderlos.
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!!La imaginación sujeta a Dios
2 Corintios 10.5 habla de "llevar cautivo todo pensamiento a la obediencia a Cristo...." El acto de soñar despierto puede ser beneficioso si se hace de manera controlada y obediente a Dios. Algunos beneficios del uso disciplinado de la imaginación: ensayar de antemano lo que diremos o haremos en una situación que nos parece intimidante; planear nuestros objetivos y metas; percibir nuevas posibilidades para nuestras vidas; reimaginar a las personas y experiencias de nuestras vidas desde una perspectiva más sana; conectar dos o más ideas en nuevas maneras; cultivar la creatividad y la imaginación para la expresión artística.
,,Fuente: Banks, 272-273. Texto bíblico: Reina Valera Revisada (1995) Bible Text (Miami: Sociedades Biblicas Unidas, 1998).,,
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|greenaltrows|k
|Voces|1.10, 1.12, 4.1, 5.2, 5.11, 5.12, 6.1, 6.7, 7.2, 7.10, 8.13, 9.13, 10.4, 10.8, 11.12, 12.10, 14.2, 14.7, 14.9, 14.13, 14.15, 14.18, 16.1, 16.17, 18.2, 18.4, 19.1, 19.5, 19.6, 19.17, 21.3, cf. 18.23|
|Estruendo de cataratas|1.15, 14.2, 19.6|
|Truenos|4.5, 8.5, 11.19, 16.18, cf. 6.1, 14.2, 19.6|
|Estruendos (Reina Valera "voces")|4.5, 8.5, 11.19, 16.18|
|Trompetas|8.7, 8.8, 8.10, 8.12, 9.1, 9.13, 11.15, 18.22|
|Arpas|14.2, 18.22|
|Músicos|18.22|
|Flautas|18.22|
|El sonido de molino|18.22|
,,Fuente: Wilson, 44,,
*[[TACOS - los cinco puntos de la fe reformada]]
<span class="textboxgmngreen">
''¿Qué subgéneros encontramos en los Evangelios?''
*''Dichos''
**Aforismos y proverbios - dichos cortos e instructivos escritos de una forma llamativa
**Chreía – dichos significativos de personas importantes
**Diálogos
**Dichos escatológicos
**Discursos
**Interpretaciones legales
**Oraciones
**Parábolas
*''Genealogías''
*''Narrativas''
**Narrativas de controversias
**Narrativas de juicios
**Narrativas de llamados
**Narrativas de milagros
**Narrativas de pronunciamentos (situación, reacción de parte de otros, la respuesta de Jesús)
**Narrativas de visiones y encuentros sobrenaturales
*''Resúmenes''
</span>
''Tenemos que leer cada versículo en vista de toda la carta.'' 4.7 parece decir que todo el que expresa amor es nacido por Dios. Pero tenemos que recordar que Juan provee otras pruebas de la fe en su carta, no solamente esta. Por ejemplo la creencia en Jesús es otra prueba (5.1).
''Tenemos que leer toda la carta en el contexto de la cisma que hubo.'' Por ejemplo, 2.3-4 se lee como si alguien una vez viole un mandamiento, éste no conoce a Dios. Pero si lo leemos en el contexto de la cisma, vemos que Juan habló de los herejes y cismáticos. “está dirigiendo sus comentarios no tanto a los Cristianos en sus iglesias quienes están haciendo estas cosas imperfectamente, sino a los secesionistas quienes no lo hacen ni siquiera parcialmente.” (Fuente desconocida, 26).
''Tenemos que tener cuidado con los dualismos.'' Juan se expresa en dualismos muy agudos. Parece decir que no hay “áreas de gris” entre la luz y la oscuridad. Sería fácil llegar a creer que todo el mundo puede ser descrito y entendido por estos contrastes y dividir la humanidad en blanco o en negro. Pero en el mundo real, necesitamos discernimiento, porque no todo es claro (4.1-7).
''Tenemos que decidir en cada caso a quién se refiere el pronombre “él”.'' ¿Se trata de Dios o de Jesús? Ejemplo: 5.20: “El que es verdadero”—por un lado, este versículo parece decir que Jesús nos da conocimiento para que conozcamos a Dios, el que es verdadero. Pero después el versículo dice que el Hijo Jesucristo es el que es verdadero, y es el verdadero Dios.
''Tenemos que decidir en cada caso a quiénes se refiere la palabra “nosotros.”'' ¿Se refiere a todo Cristiano? ¿O se refiere solo a Juan y los otros apóstoles? Ejemplo: 4.6.
''Supuestas discrepancias teológicas''
#En Hechos 17 la revelación general tiene un propósito positivo, mientras en Romanos 1 tiene un propósito negativo.
#Pablo es leal a la ley en Hechos, pero opuesto a la ley en sus epístolas.
#*La imposición de ritos, comida sacrificada a los ídolos: Hch. 15.22-35 versus 1 Co. 8-10 y Col. 2
#*En Hc. 16.3 Pablo circuncida a Timoteo, pero en Gl. 5.2-4 critica fuertamente a los Gálatas por querer ser circuncidados.
#*En Hc. 23.6 Pablo expresa su lealtad al partido de los Fariseos, pero en Flp. 3.5-8 afirma cosas que serían dificiles para un Fariseo afirmar.
#*En Hechos se somete a ritos de purificación (Hch. 21.17-26), pero en las epístolas Pablo dice que no estamos bajo la ley
#Las epístolas ponen mucho énfasis en los beneficios de la muerte de Jesús. Hechos no enfatiza mucho los beneficios de la muerte de Jesús, solo en 13.27-29 y 20.28.
#Las epístolas manifiestan una intensidad escatológica, mientras Hechos presenta un énfasis en la historia de la iglesia. Parece que la iglesia permanecerá por mucho tiempo.
#Hechos no habla de Cristo como preexistente, pero las epístolas sí.
#En Hechos, el Espíritu es poder para la evangelización. El retrato del Espíritu en Pablo es más soteriológico.
''Supuestas discrepancias históricas''
#¿Pablo vio a Jesús, o solo vio una luz? (Hch. 9.7 versus 1 Co. 9.1, 15.8)
#¿Cuántos viajes a Jerusalén tomó Pablo, tres (epístolas – Gl. 1.18, 2.1, Ro. 15.24), o cinco (Hch. 9.26, 11.27, cap. 15, 18.22, 21.17)?
#Hay diferencias en las estadías en Corinto, Hechos versus 2 Co. 11-12, esp. 12.14 y 13.1. Hechos omite una visita a Corinto.
#Hechos omite los eventos mencionados en las epístolas pastorales.
#Hechos no menciona un viaje tan lejos como a Ilírico (Ro. 15.19)
#La epístola a los Gálatas nunca menciona el decreto de Hch. 15.
#Las epístolas omiten mencionar que Pablo fue educado en Jerusalén (Hch 22.3).
#En Hechos, Pedro y Pablo eran amigos y estaban de acuerdo acerca de la inclusión de los Gentiles, pero en Gl. 2 parecen opuestos.
#Pablo fue apóstol a los Gentiles (Gl. 1.16, 2.2-8), pero pasa mucho tiempo en Hechos conversando con Judíos.
#Hechos da la impresión de que Pablo era un orador impresionante, pero 2 Co. 10.10 da la impresión contraria.
,,Fuentes desconocidas,,
''Nombre tradicional'': Total depravación
''Nombre, versión TACOS'': Totalmente corrompidos por el pecado
''Hay tres opciones principales'':
*''El pelagianismo:'' No hay pecado original. El pecado es por nuestra imitación de otras personas. Somos capaces de cambiar de rumbo – responder a la invitación de Dios, y obedecerle.
*''El semi-pelagianismo:'' El pecado original nos quitó ciertas habilidades (dones), pero nuestra naturaleza humana en sí no fue afectada. Tenemos que escoger a Cristo, y Dios responde a nuestra decisión, concediéndonos su gracia.
*''La doctrina reformada:'' El pecado original afectó a nuestra naturaleza humana, corrompiéndonos y debilitándonos a tal grado de que no somos capaces en nosotros mismos de responder a la invitación de Dios, y obedecerle. La razón que respondemos a Dios es que Dios mismo despierta y activa nuestra voluntad, y pone fe en nosotros.
''Hay tres “todos” de esta doctrina''
*El pecado contamina a ''todo ser humano''
**El pecado no pasa de una generación a otra solamente por el proceso de imitación, sino que todo ser humano hereda una naturaleza corrupta que empezó con Adán y Eva.
*El pecado contamina a ''toda parte del ser humano''
**No hay ningún aspecto del ser humano que no haya sido afectado: muchos piensan erróneamente que el cuerpo es malo y el corazón es puro, pero el pecado ha corrompido a nuestros cuerpos, mentes, voluntades, emociones, corazones, instintos, sentidos, en breve, a cada parte de nosotros.
*Somos ''totalmente incapaces de responder a Dios'' y hacer el bien, y ''totalmente inclinados a hacer el mal''
**Antes de ser salvos, somos como cadáveres inertos en cuanto a las cosas de Dios,pero activos y motivados en cuanto a las cosas del pecado
**“…todos los hombres son concebidos en pecado y, al nacer como hijos de ira, incapaces de algún bien saludable o salvífico, e inclinados al mal, muertos en pecados y esclavos del pecado; y no quieren ni pueden volver a Dios, ni corregir su naturaleza corrompida, ni por ellos mismos mejorar la misma, sin la gracia del Espíritu Santo, que es quien regenera.”Cánones de Dort, cap. III-IV, art. 3
**“Bien es verdad que después de la caída quedó aún en el hombre alguna luz de la naturaleza, mediante la cual conserva algún conocimiento de Dios, de las cosas naturales, de la distinción entre lo que es lícito e ilícito, y también [demuestra cierta disposición] hacia la virtud y [la conducta externa].” (Cánones de Dort, cap. III-IV, art. 4)
**Pero … esta luz de la naturaleza [está lejos de habilitar al ser humano para] llegar al conocimiento salvífico de Dios, y convertirse a Él cuando, ni aún en asuntos naturales y cívicos, tampoco usa rectamente esta luz; antes bien, sea como fuere, la empaña totalmente de diversas maneras, y la subyuga en injusticia; y puesto que él hace esto, por tanto se priva de toda disculpa ante Dios. (Cánones de Dort, III-IV, art. 4)
''Algunos versículos bíblicos''
*''Rom 5.12-21:'' “Por tanto, como el pecado entró en el mundo por un hombre y por el pecado la muerte, así la muerte pasó a todos los hombres, por cuanto todos pecaron.” (5.12)
*Romanos caps. 1-3: Ningún ser humano es exento, y toda parte del ser humano es afectada (véase esp. Ro 3.9-18)
*“Vio Jehová que la maldad de los hombres era mucha en la tierra, y que todo designio de los pensamientos de su corazón solo era de continuo el mal;” (Génesis 6.5)
*“Yo sé que en mí, es decir, en mi naturaleza pecaminosa, nada bueno habita. Aunque deseo hacer lo bueno, no soy capaz de hacerlo. De hecho, no hago el bien que quiero, sino el mal que no quiero.” (Romanos 7.18-19)
''Algunas implicaciones de esta doctrina para nuestras vidas''
*No creer que nuestra fe cristiana es algo que nos hace superiores a los demás
*No sentirnos presionados a convencer, presionar o manipular a las personas cuando compartimos nuestra fe
*Corregir a los que dicen, “No soy tan malo”
*No caer en el error del gnosticismo que dice que el cuerpo es malo y el alma es bueno
|!Cita|!Locutor|!Oidores|
|1.16-22|Pedro |120 discípulos|
|2.14-36|Pedro|La gente de Jerusalén (Pentecostés)|
|3.12-26|Pedro|Oidores en el templo|
|4.8-12|Pedro|Sanedrín|
|5.29-32|Pedro y los apóstoles |Sanedrín|
|5.35-39|Gamaliel|Sanedrín|
|6.2-4|Los 12 apóstoles|Los discípulos|
|7.2-53|Esteban|Sanedrín|
|10.34-43|Pedro|Cornelio y sus compañeros|
|11.4-17|Pedro|La iglesia en Jerusalén|
|13.16-41|Pablo|La sinagoga de Antioquía|
|14.15-17|Pablo y Bernabé|El pueblo de Listra|
|15.7-11|Pedro|El concilio de Jerusalén|
|15.13-21|Santiago|El concilio de Jerusalén|
|17.22-31|Pablo|Oidores en Atenas|
|18.14-15|Galión|Los judíos en el tribunal|
|19.25-27|Demetrio|La multitud en Éfeso|
|19.35-40|El escribano de Éfeso |La multitud en Éfeso|
|20.18-35|Pablo|Los ancianos de Éfeso|
|22.1-21|Pablo|La multitud en Jerusalén|
|23.1-6|Pablo|Sandedrín|
|24.2-8|Tértulo|Felix|
|24.10-21|Pablo|Felix|
|25.8, 10-11|Pablo|Festo|
|25.14-21|Festo|Agripa|
|26.1-23|Pablo|Agripa|
|27.21-26|Pablo|Los marineros|
|28.17-20, 25-28|Pablo|Los judíos en Roma|
,,Fuentes: varias.,,
*[[El contexto historico de los cinco puntos de la fe reformada]]
*[[T - Totalmente corrompidos por el pecado]]
*[[A - Agarrados por Dios sin condiciones]]
*[[C - Cubiertos personalmente por la obra de Cristo]]
*[[O - Obedientes a su llamado irresistible]]
*[[S - Seguros de nuestra salvación]]
#''Fórmula de revelación''
##“Quiero que sepáis”
##“Porque no queremos que no sepáis”
##“Sabemos”
##“Sepáis que”
##“Os he escrito para que sepáis”
##¿No sabéis?
##2 Cor. 1.8, Gal. 1.11, 1 Cor. 12.1, etc.
#''Fórmula de apelación''
##Elementos:
###Παρακαλεῶ
###ἀδελφοί
###Fuente de autoridad
###Contenido de la apelación
##Versículos: Rom. 12.1, 15.30; 1 Tes. 4:1, etc
##Además de marcar transiciones, puede indicar un tono mas amigable que la frase “Os ordeno” u “Os mando”.
#''Fórmula'' Περὶ δὲ
##Cambio de tema
##1 Cor. 7.1, 7.25, 8.1, 12.1, 16.1, 16.12
!Palabras-ganchos en Hebreos
Palabras-ganchos se refiere al uso de una palabra al final de una sección y el principio de otra sección para enlazar las dos secciones.
*1.1-4 y 1.5-14 están unidos por la palabra “ángeles” en vv. 4 y 5.
*1.5-14 está unido con 2.1-4 por la palabra “salvación” en 1.14 y 2.3. 2.1-4 está unido con 2.5-9 con la palabra “testificar” en 2.4 y 2.6.
*2.10-18 y 3.1-6 están unidos por la palabra “sumo sacerdote” en 2.17 y 3.1.
!Palabras-ganchos distantes en Hebreos
Usadas para unir secciones donde otra sección las separa, especialmente cuando una sección de exhortación separa dos secciones de exposición.
*1.5-14 y 2.5-9 están separados por 2.1-4. La palabra que los une es μέλλειν, “estar al punto de” en 1.14 y 2.5. Con esta técnica el autor resume su descripción de Cristo, superior a los ángeles.
*La expresión “En servicio a Dios . . . pecados” en 2.17-18 y 5.1 une esas secciones en medio de las cuales viene la exhortación de caps. 3 y 4.
!Palabras claves enganchadas en Hebreos
Donde una palabra que reocurre dentro de una sección es usada para enlazar esa sección con otra. Hay tres patrones:
*“Ángeles” en 1.4 se convierte en la palabra clave para 1.5-2.18, donde aparece 10 veces.
*“Ángeles”, palabra clave para 1.5-14, se repite en 2.2.
*La palabra clave de 2.5-9, “gloria,” se repite en 2.10, mientras dos palabras claves para 2.10-18, “sufrimiento” y “muerte”, se anticipan en 2.9.
!Unidades con dos funciones en Hebreos
Unidades que sirven tanto para concluir una sección como para iniciar la próxima sección.
*4.14-16 es integral a la sección 3.1-4.16, pero también es integral como la introducción de 4.14-10.18.
*10.19-25 es la conclusión de 4.14-10.18 pero funciona como puente para introducir el resto del contenido de la carta.
!Introducciones paralelas en Hebreos
Expresiones casi idénticas que introducen dos diferentes secciones del libro.
*5.1 y 8.3 contienen expresiones casi idénticas, que sirven para introducir y enlazar las secciones 5.1-7.28 y 8.3-10.18, secciones que están separadas por 8.1-2.
!Transiciones intermediarias en Hebreos
Secciones independientes que funcionan como puentes entre las secciones que las preceden y las siguen.
*8.1-2, notado arriba en la figura en #5. 8.1 es una declaración basada en todo lo que precede, mientras las palabras “santuario” y “tabernáculo” en 8.2 son términos importantes en la exposición que sigue.
,,Fuente: Lane.,,
!Otros seres
*Adán y Eva: 2.13-14
!La reputación de los creyentes ante los ojos de los de afuera
*3.7,
*La palabra 'irreprochable': 3.2, 3.10, 5.7
!Los falsos maestros
*Las ocasiones que Pablo habla de ellos como "algunos": 1.3, 1.6, 1.19, 4.1, 5.15, 5.24, 6.3, 6.10, 6.21
!Pablo y Timoteo
*El llamado y de Pablo y su vida antes de ser Cristiano: 1.1, 1.11, 1.12-16, 2.7
*La ordenación de Timoteo: 1.18, 4.14, 6.12
*Pablo y Timoteo son ejemplos para otros: 1.16, 4.12
!Otros temas y palabras comunes
*Ancianos y diáconos:
*Honra:
*Conflictos, chismes y divisiones:
*La doctrina de la creación:
*La gratitud:
*Cristo y la salvación:
*La profecía:
*La Biblia:
*Esclavos:
*La comida:
*La ropa:
*Pecado, listas de pecados:
*la palabra Testimonio
*Dios
*El culto / la oración
*Reputación ante los de afuera
*Enseñar y reprender
*El orgullo
*La gracia
*La ley:
*Encargar / encomendar:
*Ceder a la tentación:
**Desviarse: 1.6, 6.21
**Extraviarse: 6.10
**Caer en lazo del diablo: 3.7 (véae también 3.6), 6.9
~*3.8, 11: Honesto se traduce en otras versiones como "digno de respeto", y se trataría de la reputación de los creyente ante los de afuera
*[[La salvación en Hebreos]] - no terminado
*[[La escatología en Hebreos]]
*Jesús como líder de la humanidad (2.10, 2.17-18, 4.15, 5.7-10, 12.1-3)
*Cita, DTIB, 279
*El sufrimiento: DTIB 277
''La sumisión y obediencia esperada de los creyentes''
|brownaltrows|k
|1.5-6|Los hijos de los ancianos no deben ser acusados de 'rebeldía'|
|2.3-5|Las mujeres cristianas deben sujetarse a sus maridos|
|2.9-10|Los esclavos cristianos deben obedecer a sus amos, sin ser respondones o ladrones|
|3.1-2|Los creyentes deben obedecer y sujetarse a los gobernantes y autoridades|
''La desobediencia e insubordinación de los inconversos''
|brownaltrows|k
|1.10-11|Hay muchos 'obstinados' causando problemas para las iglesias|
|1.16|Hay muchos que niegan a Dios y son 'rebeldes'|
|3.3|Los Cristianos pueden decir que, como los inconversos son ahora, ellos también eran 'rebeldes' y 'extraviados'|
''La reprensión, amonestación y disciplina que Tito necesita ejercer''
|brownaltrows|k
|1.9|Los ancianos deben exhortar, y deben tratar de convencer a los que contradicen la verdad|
|1.10-11|Tito debe 'tapar la boca' de los que se oponen y corrompen a las familias cristianas|
|1.13|Los creyentes deben ser reprendidos 'duramente' para que no caigan en los errores|
|2.15|Tito debe hablar, y exhortar y reprender con toda autoridad, y no dejar que nadie le menosprecie|
|3.10|Los que causan división deben ser desechados si no responden a la amonestación|
''Una nota más''
...no debemos olvidarnos que Pablo está ejerciendo autoridad sobre Tito y su iglesia por medio de esta carta, y espera su sumisión
!La cristología
*Dios y Jesucristo como “Salvador” (1.3, 1.4, 2.10, 2.13, 3.4, 3.6)
*Jesucristo como Dios (2.13)
!La redención
*La muerte de Cristo fue para “redimir” a su pueblo (2.14).
!El Espíritu Santo
*Por Cristo, Dios derramó el Espíritu Santo en los creyentes. El Espíritu les dio un lavamiento de renacimiento y renovación (3.5-6)
!La iglesia
*En capítulo 1 Pablo describe en detalle a los ancianos, su ministerio, y sus requisitos
*Pablo no menciona a los diáconos
*La iglesia es un pueblo por lo cual Cristo murió (2.14)
!La escatología
*La segunda venida, descrita como la “manifestación gloriosa” de Jesucristo en 2.13.
*La “esperanza de la vida eterna”, una frase repetida en 1.2 y 3.7
,,Fuente: estudio personal del autor.,,
|yellowaltrows|k
|Amado|Timoteo, Lucas, Filemón, Epeneto, Amplias, Estaquis, Pérsida|
|Amado hermano|Timoteo, Filemón, Tíquico, Onésimo|
|Amado hijo|Timoteo|
|Colaborador|Timoteo, Tito, Aquila, Priscila, Marcos, Aristarco, Demas, Lucas, Epafrodito, Filemón|
|Mi compañero|Tito|
|Compañero de milicia|Epafrodito, Aristarco, Arquipo|
|Compañero de prisiones|Aristarco, Epafrodito, Epafras|
|Consiervo|Epafras, Tíquico|
|Fiel ministro|Tíquico|
|Mi / nuestro hermano|Timoteo, Tito, Epafrodito, Cuarto, Onésimo|
|Mi hijo|Timoteo, Onésimo|
|Mi querido hijo|Timoteo, Tito|
|Siervo|Timoteo, Epafras|
,,Fuente: Roy B. Zuck, Teaching as Paul Taught. (Grand Rapids: Baker, 1998), pp. 82.,,
|brownaltrows|k
|4.31|Cuando dejaron de orar, el lugar tembló|
|16.26|En Filipos un temblor abre las puertas de la cárcel y afloja las cadenas|
Según el Comentario Textual del Nuevo Testamento de Metzger, los siguientes versículos en Gálatas tienen más de una lectura en los manuscritos griegos:
*1:3
*1:6
*1:8
*1:11
*1:15
*1:18
*2:1
*2:5
*2:9
*2:11
*2:12 (2)
*2:14
*2:20
*3:1 (2)
*3:14
*3:17
*3:19
*3:21
*3:28
*4:6
*4:7
*4:14
*4:25
*4:26
*4:28
*5:1
*5:9
*5:20
*5:21
*5:23
*5:24
*6:2
*6:10
*6:15
*6:17
*6:18
,,Source: Bruce M. Metzger, A Textual Commentary on the Greek New Testament. (Stuttgart:United Bible Societies, 2002), 520-531.,,
* 1:1
* 1:5
* 1:7
* 2:7
* 2:12
* 2:15
* 2:16
* 3:2
* 3:13
* 4:1
* 4:9
* 4:11
* 4:13
* 4:17
* 5:4
* 5:25
* 5:27
* 5:28 (2)
Los siguientes textos en Colosenses tienen asuntos textuales
*1:2
*1:3
*1:6
*1:7
*1:12 (3)
*1:14
*1:20 (2)
*1:22
*2:2
*2:7 (2)
*2:13 (2)
*2:18
*2:23
*3:4
*3:6
*3:13
*3:16 (2)
*3:17
*3:21
*4:3
*4:8
*4:12
*4:13
*4:15
*4:18 (2)
!La salvación como algo futuro
*Romanos 5.9-10, 11.26, 13.11, Filipenses 1.19, 2.12, 1 Tesalonicenses 5.8-9, los tiempos presentes de 1 Corintios 1.18, 15.2; 2 Corintios 2.15
!‘Este siglo’ como inferior
*Romanos 12.2, 1 Corintios 2.6, Gálatas 1.4., v.t. 1 Corintios 1.20, 2.8, 3.18-19, 2 Corintios 4.4, Efesios 2.2, 5.16
!(Implícito) El siglo venidero
*Romanos 1.25, 9.5, 11.36, 16.27, 2 Corintios 9.9, 11.31, Gálatas 1.5, Filipenses 4.20, 1 Timoteo 1.17, 2 Timoteo 4.18
!Otras fases acerca del tiempo
*El cumplimiento del tiempo, Gálatas 4.4
*El tiempo es corto, 1 Corintios 7.29
*Los tiempos finales, 1 Corintios 10.11
,,Fuente: Dunn,,
Tito es una carta que el apóstol Pablo escribió a su compañero Tito durante un viaje misionero que realizó después de los acontecimientos en el libro de Hechos, a mediados de los años 60. Pablo escribió para instruir a Tito en las cosas que debe enseñar a los creyentes en la iglesia nuevamente formada en Creta, donde lo dejó para ordenar ancianos.
Esta carta enfatiza los requisitos para ser anciano, la sana doctrina para combatir la falsa enseñanza y detener la división, la sumisión a la autoridad, y las buenas obras para adornar el evangelio ante los ojos de la sociedad más ámplia.
*[[El contenido de Tito]]
*[[El estudio de Tito]]
*[[Notas exegéticas para Tito]]
*[[Bibliografía de recursos consultados para Tito]]
-----
!¿Cuál es la función de estos versículos?
Son una descripción de Pablo, el remitente de la carta.
-----
!¿Cuál es el contenido de estos versículos?
Pablo enfatiza el propósito y el carácter de su ministerio:
*Su ministerio tiene el propósito de establecer la fe y el conocimiento de los creyentes
*Su ministerio le fue encomendado por Dios mismo, y Pablo lo lleva a cabo en obediencia a Dios
*La verdad que Pablo predica se conduce a una vida piadosa
*La verdad que Pablo predica es el cumplimiento de promesas que Dios hizo hace mucho tiempo
-----
!Observaciones notables:
*Esta oración se extiende desde un extremo pasado (“antes de tiempos eternos”) hasta el futuro (“la esperanza de la vida eterna”).
*Es notable que estos versículos usan tres palabras o frases para describir el mensaje cristiano: el conocimiento de la verdad, la palabra, y la predicación.
-----
!Temas doctrinales:
*El apostolado
*La fe
*La elección
*La verdad
*La vida eterna
*La predicación
-----
!Paralelos bíblicos:
*Los elegidos de Dios: Ro. 8.33, Col. 3.12, 2 Ti. 2.10. En el AT: Sal. 105.43, Is. 65.9, 15.
*Dios no miente: Nm. 23.19, He. 6.18.
*Antes de tiempos eternos: 1 Co. 2.7-10, 2 Ti. 1.9, Ef. 1.4.
*El evangelio como una comisión sagrada encomendada a Pablo: 1 Ti. 1.11, 2 Ti. 1.11, 1 Co. 9.17, Gl. 2.7.
-----
!Tito 1.1-3, decisiones exegéticas
Lo que sigue es una lista de decisiones interpretativas que el lector tiene que tomar para entender bien estos versículos.
*κατὰ πίστιν: ¿Debemos traducir “kata” (“según”) como “conforme a” la fe, o como “con miras a” la fe? En otras palabras, ¿Es Pablo un apóstol conforme a la fe de los elegidos de Dios, o es un apóstol con miras a establecer la fe de los elegidos de Dios? Es preferible optar por la segunda interpretación en este caso. El propósito o el objetivo del ministerio de Pablo es establecer la fe y el conocimiento de los elegidos.
*¿Se refiere “fe” a la confianza que ponemos en Dios, o a la doctrina que creemos (“la fe una vez entregada a los santos”)? En otras palabras, ¿Se refiere al proceso subjetivo dentro del creyente (la fe que tiene) o el mensaje objetivo fuera del creyente (el mensaje en el cual él cree)? Es difícil decidir entre estas opciones. Nosotros proponemos tentativamente que se refiere a la doctrina o al mensaje cristiano, porque es paralelo con la frase “el conocimiento de la verdad.”
*κατʼ εὐσέβειαν: ¿Debemos traducir “kata” (“según”) como “conforme a” la piedad, o “con miras a” la piedad? En otras palabras, ¿Son la fe y el conocimiento de la verdad en conformidad a la piedad (o sea, conducen a las personas a una vida que se conforma a la piedad)? ¿O “con miras a” la piedad? En este caso las dos lecturas llevan a uno a la misma idea. La fe y el conocimiento que Pablo quiere establecer en sus oyentes son cosas que contribuyen a una vida piadosa.
*ἐλπίδι ζωη̂ς αἰωνίου: ¿Es esta frase paralela con fe y conocimiento? ¿Es el tercer elemento en una lista de tres – fe, conocimiento y esperanza? ¿O modifica esta frase a las palabras fe y conocimiento? En otras palabras, ¿Es coordinada o subordinada a las palabras “fe” y “conocimiento”? Es difícil decidir, y no expresamos aquí una preferencia.
-----
!Tito 1.1-4, como se desvía de la forma típica
''¿Cuál es la forma típica de esta parte de una carta del mundo antiguo?''
La forma típica es simplemente el nombre del remitente.
''¿Hay desviaciones de la forma típica en estos versículos?''
Sí, es una de las introducciones más largas de un remitente en todo el NT. Pablo no menciona al destinatario hasta versículo 4. Véase Romanos 1 para otro ejemplo de una introducción extendida desde el remitente.
''¿Por qué Pablo se desvía tanto de la forma típica, añadiendo mucho contenido?''
*Por lo general Pablo se describe para defenderse de ataques de sus oponentes. Pero aquí no parece defensivo. Parece que tiene un propósito didáctico.
*Tito es un amigo y compañero de Pablo, y no necesita escuchar esta descripción de Pablo, porque seguramente ya sabe toda esta información. Lo más probable es que leerían esta carta en el culto en la iglesia en Creta, y la información era más para los oídos de la iglesia que para Tito.
*Esta descripción tiene el propósito de introducir varios temas de la carta: el conocimiento de la verdad, la piedad, la esperanza de la vida eterna, la verdad en contraste con las mentiras, y Dios como “Salvador.”
*Es possible que el propósito del énfasis en la verdad es para prevenir o combatir la falsa doctrina, y los Cretenses, que “siempre mienten.”
-----
-----
!La paradoja del mentiroso en Tito 1.12
''Tito 1.12'', si lo tomamos muy literalmente, representa un ejemplo de [[la paradoja del mentiroso|http://es.wikipedia.org/wiki/Paradoja_del_mentiroso]]: Pablo cita a Epiménides el Cretense, quien dijo que los Cretenses siempre eran mentirosos. Así se nos presenta un problema: si los Cretenses siempre son mentirosos, ¿Fue mentiroso Epiménides cuando dijo eso? Si mintió, entonces no sería cierto que los Cretenses siempre son mentirosos. Pero si Epiménides dijo la verdad, entonces él mismo sería un ejemplo de un Cretense que no siempre fue mentiroso. En ambos casos, se trata de una contradicción.
-----
!¿Era Epiménides un profeta? (Tito 1.12)
En ''Tito 1.12'' Pablo cita a Epiménides, un famoso filósofo cretense, y dice que fue "profeta". Gordon Fee dice que Pablo lo llamó "profeta" en uno de los siguientes tres sentidos:
*Puede ser que Pablo piensa que Epiménides ha hablado proféticamente de forma similar a Caifás en Juan 11.49-51, sin la intención de hacerlo
*Puede ser que los falsos maestros se creían profetas, y Pablo da el título 'profeta' a Epiménides para usar este título en contra de ellos ("¿Ustedes se creen profetas? Pues, uno de sus propios profetas dice que ustedes son brutos.")
*Fee prefiere otra interpretación: Epiménides fue reconocido como profeta en el mundo antiguo (hasta Aristóteles habla de la habilidad de Epiménides para adivinar). Y Pablo usó este título para Epiménides, porque en esta ocasión el filósofo tenía mucha razón.
,,Fuente: Gordon D. Fee, //God's Empowering Presence: The Holy Spirit in the Letters of Paul.// (Peabody, MA: Hendrickson, 1994), 777. Para más información acerca de Epiménides, véase [[este artículo de Wikipedia|http://es.wikipedia.org/wiki/Epim%C3%A9nides]].,,
-----
!Tito 2.14 y Ezequiel
Tito 2.14 demuestra paralelos con varios textos y temas en Ezequiel 36-37. Pablo básicamente dice en este versículo que el nuevo pacto que Ezequiel profetizaba se estaba cumpliendo en Cristo Jesús. Véase nuestro artículo [[Tito 2.14, uso del AT]].
Philip H. Towner nota los paralelos entre Salmo 129.8 (LXX) y Tito 2.14:
|purplealtrows|k
|Sal 130.8<br>(129.8 LXX)|Y él ''redimirá'' a Israel ''de todos sus pecados.''|
|Tit 2.14|Jesucristo, quien se dio a sí mismo por nosotros para ''redimirnos de toda iniquidad'' y purificar para sí un pueblo propio…|
La redención era la compra de un esclavo para darle su libertad. Pero en el Antiguo Testamento la palabra es notable porque es la palabra que se usa para hablar del Éxodo. Jehová redimió los Israelitas de Egipto para formarlos en una nueva nación.
Towner también llama nuestra atención a una cadena de textos de Ezequiel 36-37 que tienen conceptos que encontramos en Tito 2.11-14 y 3.5-6):
|purplealtrows|k
|!Versículo|!Conceptos|
|Ez 36.25|Dios les rociará con agua limpia (Tit 3.5)<br>Dios los limpiará de sus iniquidades (Tit 2.14)|
|Ez 36.26|Dios pondrá su Espíritu en ellos (Tit 3.5-6)|
|Ez 36.27|Dios pondrá su Espíritu en ellos (Tit 3.5-6)<br>Ellos guardarán sus mandamientos (Tit 2.14 – celoso de hacer buenas obras)|
|Ez 36.28|Ellos serán el pueblo de Dios y Dios será su Dios (Tit 2.14 – para sí un pueblo propio)|
|Ez 36.29|Dios los liberará de todas sus iniquidades (Tit 2.14)|
|Ez 36.31|Aborrecerán a sus iniquidades y maldades (Tit 2.14 – celoso de hacer buenas obras)|
|Ez 36.33|Dios los limpiará de sus iniquidades (Tit 2.14)|
|Ez 37.23|Dios los limpiará de sus iniquidades (Tit 2.14)<br>Ellos serán el pueblo de Dios y Dios será su Dios (Tit 2.14 – para sí un pueblo propio)|
El trasfondo de Ezequiel 36-37 se encuentra en versículos como Ex. 19.5 y Dt. 7.6. Dios hizo de Israel un pueblo que era su propia posesión.
Así que, en el éxodo y en Sinaí,
*Dios redimió a los descendientes de Abraham,
*los limpió con agua,
*de ellos hizo un nuevo pueblo, la nación de Israel,
*Hizo un pacto con ellos donde él sería su Dios y ellos serían su pueblo,
*Les dio sus mandamientos
Pero Israel violó este pacto repetidamente. Así que Ezequiel profetiza siglos después acerca de un tiempo cuando Dios haría estas cosas nuevamente. Pero el nuevo pacto sería mejor porque Dios pondría un nuevo corazón y espíritu en su pueblo, y ellos guardarían su ley donde antes no lo hacíán.
En Tito 2-3 Pablo afirma que en Jesús el Mesías la profecía de Ezequiel se ha cumplido. Dios ha hecho una nueva obra de redención. Los ha limpiado de sus iniquidades, ha formado un pueblo nuevo (la iglesia), y ha hecho un nuevo pacto con ellos. Y ha puesto su Espíritu en ellos, y ellos tienen celos de hacer su voluntad.
,,Source: Philip H. Towner, "Titus", en G. K. Beale y D. A. Carson, //Commentary on the New Testament Use of the Old Testament.// (Grand Rapids: Baker, 2007), 913-917.,,
!“Para los casos de necesidad” en Tito 3.14
Literalmente dice, “para las necesidades necesarias.” No se refiere a proveer para sus propias necesidades sino de proveer para las necesidades de otros. Véase 3.8 y 3.13.
-----
!Tito 3.4-7, bosquejo
|bluealtrows|k
|!Vv.|!Función|
|3.4|@@margin-left: 2em;display:block;Cuándo@@|
|3.5a|''Afirmación principal''|
|3.5d-3.6|@@margin-left: 2em;display:block;Cómo@@|
|3.7|@@margin-left: 2em;display:block;Para qué@@|
-----
!Tito 3.5 y Deuteronomio
Philip H. Towner dice que es posible que Deuteronomio 9.5 influenció la forma en que Pablo presentó su pensamiento en Tito 3.5. Nótese el paralelo:
|purplealtrows|k
|Dt 9.5|''No por tu justicia'' ni por la rectitud de tu corazón entras a poseer la tierra de ellos, ''sino''...|
|Tit 3.5|...nos salvó, ''no por obras de justicia'' que nosotros hubiéramos hecho, ''sino''…|
,,Source: Philip H. Towner, "Titus", en G. K. Beale y D. A. Carson, //Commentary on the New Testament Use of the Old Testament.// (Grand Rapids: Baker, 2007), 913-917.,,
-----
!Tito 3.6 y Joel
En ''Tito 3.6'' Pablo usa el lenguaje de Joel 2.28 para describir el “derramamiento” del Espíritu Santo:
|purplealtrows|k
|Joel 2.28|Después de esto ''derramaré mi espíritu'' sobre todo ser humano…|
|Tito 3.5-6|...en el ''Espíritu'' Santo, el cual ''derramó'' en nosotros abundantemente por Jesucristo…|
Philip H. Towner dice que debemos conectar los conceptos de esta sección (Tito 3.4-6) con [[el uso de Ezequiel en Tito 2.11-14|Tito 2.14, uso del AT]]. Los textos en Ezequiel hablan del Espíritu Santo, la renovación (del corazón), y ser rociados con agua, tres conceptos que encontramos en Tito 3.4-6.
,,Source: Philip H. Towner, "Titus", en G. K. Beale y D. A. Carson, //Commentary on the New Testament Use of the Old Testament.// (Grand Rapids: Baker, 2007), 913-917.,,
-----
|yellowaltrows|k
|Apóstol|Numerosas instancias|
|Esclavo|Hch. 16.16-17, Ro. 1.1, Flp. 1.1, Gl. 1.10, Tit. 1.1, 2 Co. 4.5|
|Instrumento|Hch. 9.15|
|Maestro|1 Ti. 2.7, 2 Ti. 1.11|
|Ministro|Ro. 15.16|
|Predicador|1 Ti. 2.7, 2 Ti. 1.11|
|Siervo|Hch. 26.16, 1 Co. 4.1; véase también 1 Co. 3.5, 2 Co. 3.6, 6.4, 11.23, Ef. 3.7, Col. 1.23-25|
|Testigo|Hch. 22.15, 26.16|
,,Fuente: Roy B. Zuck, //Teaching as Paul Taught.// (Grand Rapids: Baker, 1998), pp. 25-28.,,
Los temas asociados con las [[finanzas (general)]] incluyen el [[crédito]] y la [[déuda]], los [[bancos y la inversión]], el uso de [[seguros]], los [[impuestos]], las [[posesiones y su mantenimiento]] y la [[pobreza]].
La Biblia dice que el amor al dinero es raíz de toda clase de mal (1 Timoteo 6.XX).
*Algunos pecados asociados con el dinero incluyen [[la avaricia]], [[la codicia]], la [[tacañería]], el [[robo]], y el [[juego / apostar]].
*Pero el dinero se puede usar para bien también: la [[mayordomía]], los [[diezmos y ofrendas]], la [[moderación]], el [[estilo de vida sencillo]], los [[voluntarios]]
Para conseguir el dinero que necesitamos para sobrevivir, tenemos que considerar temas como la [[vocación|La vocación]], la [[administración del tiempo]], la [[flojera y la procrastinación]], el [[estrés]], y el [[perfeccionismo]].
El mundo de negocios trae consigo muchos temas: la [[supervisión y administración]], el [[comercio]], los [[sindicatos]], la [[burocracia]], la [[ética de trabajo]] y la [[ética en los negocios]], la [[publicidad]], el [[lugar del trabajo]], la necesidad de [[contratar]] y [[despediar]] a las personas, el [[desempleo]], la [[planificación]], la [[gestión de proyectos]], y la [[toma de decisiones]].
*El primer punto y lo más importante: Apocalipsis es lo que repetidamente alega ser: una profecía en la tradición de los profetas del Antiguo Testamento.
*Dentro de los libros proféticos hay varios subgéneros y convenciones literarias (narrativa, poesía, reportes de visiones, etc). Apocalipsis usa principalmente las convenciones literarias de la literatura apocalíptica. Así que podemos decir que Apocalipsis es una profecía apocalíptica (o, si prefiere, un apocalipsis profético).
*por último, Apocalipsis está envuelto en un 'marco epistolario' - es decir, empieza y se termina como carta (véase 1.1-8 y cap. 22). Esto no quiere decir que el género de Apocalipsis es carta o epístola. La gran mayoría del libro no tiene nada en común con una carta. El marco epistolario significa que el libro de Apocalipsis fue correspondencia personal enviado por un mensajero. Y por supuesto, no solamente las cartas se enviaban por correo, sino todo tipo de documentos también. Además, puede ser que el marco epistolario fue una forma en que Juan quería que su libro fuera leído en el contexto de los cultos litúrgicos, porque las cartas de los apóstoles fueron leídas durante los cultos. Así que podemos decir que Apocalipsis es una profecía apocalíptica envuelta en un marco epistolario.
,,Fuente: conclusiones personales del autor.,,
*El autor especificamente describe su libro como profecía (Apocalipsis 1.3, 22.7, 22.10, 22.18, 22.19. cf. 19.10).
*El autor nunca se refiere como profeta, pero recibe comisiones proféticas en Apocalipsis 1.9-20 y 10.1-11.
*Wilson (20) hace una lista de elementos en los libros proféticos que encontramos en Apocalipsis. Véase su libro para los versículos.
**Vocabulario de revelación
**Lenguaje de cumplimiento
**Recepción de la palabra de Dios
**Exhortaciones
**El tema de sufrir en exilio
**Experiencias proféticas mientras estar "en el Espíritu"
**Exhortaciones a escribir
**La fórmula "Así dice..."
**Visiones de un trono celestial
**La mención de profetas
**Acciones simbólicas y proféticas
**Viajes proféticas
**Fórmulas proféticas de votos
**Sellos proféticos
**Maldiciones proféticas
,,Fuentes: David Aune, Word Biblical Commentary: Revelation 1-5. (Waco, TX: Word, 1997); Mark S. Wilson, Charts on the Book of Revelation. (Grand Rapids: Kregel, 2007), p. 20.,,
-----
!Primera solucion no adecuada:
*"Hay contradicciones en las palabras de Pablo porque Pablo fue confundido o inconsistente cuando escribió"
*Respuesta: Pablo parece haber sido un pensador y escritor cuidadoso.
-----
!Segunda solución no adecuada:
*"Hay contradicciones en las palabras de Pablo acerca de la ley, porque el pensamiento de Pablo cambió a través de los años entre sus primeras y sus últimas cartas."
*Respuesta: Muchos de los versículos contradictorios no vienen de diferentes cartas sino de la misma carta, especialmente Romanos.
-----
!Tercera solución no adecuada:
*"Hay contradicciones en las palabras de Pablo acerca de la ley porque hubo un redactor que introdujo cambios a las cartas de Pablo años después."
*Respuesta: No muchos eruditos proponen esta teoría. Esta teoría complica el asunto inecesariamente.
-----
#''Simultáneos:'' Los sellos, trompetas y copas ocurren simultáneamente, pero son repetidos en Apocalipsis para mostrar la intensificación de los juicios.
#''Consecutivos:'' Los sellos, trompetas y copas ocurren en secuencia cronológica.
#''Telescópicos:'' Según esta interpretación, el séptimo sello introduce la serie de las trompetas, y la séptima trompeta introduce la serie de copas.
,,Fuente: H. Wayne House, Chronological and Background Charts of the New Testament. (Grand Rapids: Academie Books), p. 146,,
En Apocalipsis 3.5, Jesús promete nunca borrar del libro de la vida el nombre del que vence. Hay tres textos del Antiguo Testamento parecidos:
#En Éxodo 32.32-33 Moisés dice que si Dios no perdonara los pecados de Israel, Moisés preferiría que Dios borre su nombre del libro que ha escrito. Dios responde que los que serán borrados de su libro son los que pecan contra él.
#En Salmo 69.28, el salmista pide que Dios borre los nombres de sus asaltantes del libro de los vivos.
#Y según Daniel 12.1, todos los que tienen su nombre en 'el libro' serán rescatados de la calamidad.
,,Fuentes: The Greek New Testament (UBS, 4th edition), comparado con Old Testament Quotations and Allusions in the New Testament feature in Logos Bible Software version 4.,,
#Apocalipsis 2.18 describe a Cristo, cuyos pies son como bronce pulido. Daniel 10.6 describe a un hombre en una visión, cuyas piernas son como bronce pulido.
#Apocalipsis 2.20 compara una falsa profetisa a Jezabel, y dice que ella dirige el pueblo de Cristo hacia la inmoralidad sexual y comida sacrificada a los ídolos.
#*Números 25.1-2 es acerca de Balaamm, pero menciona que Israel fue seducida a la inmoralidad sexual y la comida sacrificada a ídolos.
#*1 Reyes 16.3| menciona el matrimonio de Jeroboam a Jezabel y su subsecuente culto a los ídolos.
#*En 2 Reyes 9.22 Jehú menciona la idolatría y brujería de Jezabel.
#En Apocalipsis 2.23 Cristo dice que matará a los hijos de Jezabel, conb el resultado que las iglesias sabrán que él es el que escudriña los corazones y las mentes" y recompensa a cada uno según sus obras.
#*En Salmo 7.9 el salmista ora al Dios que escudriña los corazones y las mentes.
#*En Salmo 62.12 el salmista expresa su confianza que Dios recompensará a cada uno según lo que ha hecho.
#*Proverbios 24.12 conecta los pensamientos de los dos salmos antes mencionados. Dios conoce las almas, y pagará a las personas según sus obras.
#*Jeremías 11.20 entiende a Dios como alguien que prueba los corazones y los juzga apropiadamente.
#*Jeremías 17.10 parece ser el versículo principal de esta alusión en Apocalipsis. En este versículo Dios dice que escudriña los corazones y las mentes, y recompensa a las personas según sus hechos.
,,Fuentes: The Greek New Testament (UBS, 4th edition), comparado con Old Testament Quotations and Allusions in the New Testament en Logos Bible Software version 4,,
#En Apocalipsis 3.14, Jesús se llama el soberano de la creación de Dios. Proverbios 8.22 habla de la sabiduría como la primera o la principal de las obras de Dios.
#En Apocalipsis 3.17 Jesús cita las palabras de la iglesia en Laodicea. La iglesia ha dicho, "Yo soy rico, me he enriquecido". Estas palabras son casi idénticas a las de Efraín en Oseas 12.8: "Ciertamente me he enriquecido, me he labrado una fortuna."
#En Apocalipsis 3.19 Jesús dice que amonesta y disciplina a los que ama, Es una alusión a Proverbios 3.12 que dice que Dios disciplina a las personas que ama.
,,Fuentes: The Greek New Testament (UBS, 4th edition), comparado con Old Testament Quotations and Allusions in the New Testament en Logos Bible Software version 4,,
#En Apocalipsis 3.7, Jesús se presenta como el que tiene la llave de David. Lo que abre, nadie puede cerrar, y lo que cierra, nadie puede abrir.
#*En Isaías 22.22 Dios dice que dará la llave de David a Eliaquim (el administrador de la casa del rey Ezequías), y lo que abre, nadie puede cerrar, y lo que cierra, nadie puede abrir.
#*Job 12.14 dice que si Dios derriba, nadie puede edificar, y lo que Dios cierra, nadie puede abrir.
#En Apocalipsis 3.9 Jesús dice a la iglesia en Filadelfia que él hará que los miembros de la 'sinagoga de Satanás' se postren delante de sus pies y reconocer que él ha amado a los miembros de la iglesia.
#*En Isaías 43.4 Dios dice a Israel que la ama.
#*En Isaías 45.14 Dios dice que los Egipcios, los Etiopíes y los Sabeos se postrarán delante de los Israelitas y suplicarlos, reconociendo que Dios está con los Israelitas.
#*En Isaías 49.23 Dios dice que los reyes y reinas se postrarán delante de los Israelitas y lamer sus pies. Entonces los Israelitas reconocerán que Jehová es Dios.
#*En Isaías 60.14 Dios dice que los hijos de los que afligían a Israel se postrarán delante de ella y reconocerla como la ciudad de Dios.
#En Apocalipsis 3.12 Jesús promete que sobre el que venciere, Jesús escribirá su propio nombre, y el nombre la de ciudad de su Dios.
#*En Isaías 62.2 Isaías dice que la boca del Señor dará un nuevo nombre a Jerusalén.
#*En Isaías 65.15 Isaías dice que algún día Dios llamará a sus siervos por otro nombre.
#*En Ezequiel 48.35, parte de la visión de Ezequiel de una futura Jerusalñen, Ezequiel escucha que el nombre de la ciudad es "El Señor está ahí."
,,Fuente: The Greek New Testament (UBS, 4th edition), comparado con Old Testament Quotations and Allusions in the New Testament en Logos Bible Software version 4.,,
|greenaltrows|k
|!Versículos|!Tipo de oración|
|1-2|No es oración (introducción)|
|3|Oración declarativa|
|4|Oración declarativa|
|5|Oración imperativa suave|
|6a|Oración declarativa|
|6b|Oración declarativa|
|7a|Oración declarativa|
|7b|Oración declarativa|
|8|Oración imperativa|
|9a|Oración declarativa|
|9b|Oración declarativa|
|10|Oración imperativa|
|11|Oración declarativa|
|12|Oración declarativa|
|13|Oración declarativa|
|bluebycell|k
|>|>|12.1-6: El dragón no logra devorar al hijo de la mujer celestial|
|12.1-2|!Introducción de la mujer celestial|
|12.3|!Introducción del dragón|
|12.4|!El dragón amenaza a la mujer y su hijo|
|12.5-6|!El hijo y la mujer escapan del dragón|
|>|>|12.7-9: Miguel y sus ángeles lanzan al dragón y sus ángeles a la tierra|
|12.7|!Descripción general de la guerra|
|12.8|!La derrota del dragón y sus ángeles|
|12.9|!El lanzamiento del dragón y sus ángeles a la tierra|
|>|>|12.10-12: Un himno celebrando la victoria de Dios sobre el dragón|
|12.10|!Una declaración de la victoria de Dios sobre el diablo, con la razón detrás de la victoria|
|>|//(12. 11 - Información adicional acerca de los mártires mencionados en v. 10)//|
|12.12a|!Un llamado a la alabanza, dirigida a los cielos|
|12.12b|!Un ay dirigido a la tierra y el mar|
|>|>|12.13-17: El dragón no logra ahogar a la mujer celestial|
|12.13|!El dragón persigue a la mujer|
|12.14|!La mujer escapa del dragón|
|12.15|!El dragón ataca a la mujer con agua|
|12.16|!La tierra protege a la mujer|
|12.17|!El dragón deja a la mujer para hacer guerra con sus otros hijos|
|bluebycell|k
|>|La ascensión de Jesús y la promesa del Espíritu Santo (1.1-11)|
|>|La elección de Matías para reemplazar a Judas (1.12-26)|
|La llegada del Espíritu Santo en el día de Pentecostés (2.1-47)|!El milagro y la reacción (2.1-13)|
|~|!El discurso de Pedro (2.14-36)|
|~|!La reacción al discurso (2.37-41)|
|~|!Una descripción de la convivencia de los creyentes (2.42-47)|
|Pedro sana a un mendigo cojo (3.1- 4.31)|!El milagro y la reacción (3.1-11)|
|~|!El discurso de Pedro (3.12-26)|
|~|!Pedro y Juan están arrestados (4.1-4)|
|~|!Pedro y Juan responden al Sanedrín (4.5-12)|
|~|!La decisión del Sanedrín (4.13-22)|
|~|!La oración de los creyentes (4.23-31)|
|Los creyentes en Jerusalén (4.32-5.16)|!La generosidad de creyentes como Bernabé (4.32-37)|
|~|!Ananías y Safira (5.1-11)|
|~|!Los milagros de los apóstoles (5.12-16)|
|La persecución se intensifica (5.17-42)|!Los apóstoles son encarcelados pero librados por un ángel (5.17-26)|
|~|!Los apóstoles responden al Sanedrín (5.27-33)|
|~|!El discurso de Gamaliel y la salida de los apóstoles (5.34-42)|
|Esteban y Felipe (6.1-8.40)|!Siete hombres escogidos para distribuir alimentos (6.1-7)|
|~|!El arresto de Esteban (6.8-15)|
|~|!El discurso de Esteban (7.1-53)|
|~|!El martirio de Esteban (7.54-8.1)|
|~|!La consecuente persecución (8.2-3)|
|~|!Felipe en Samaria / Simon (8.4-25)|
|~|!Felipe y el Etíope (8.26-40)|
|Pablo (9.1-31)|!Su conversión (9.1-19)|
|~|!Su ministerio en Damasco (9.20-25)|
|~|!Su estadía en Jerusalén (9.26-31)|
|Pedro y Cornelio (9.32-12.25)|!Pedro sana a Eneas (9.32-35)|
|~|!Pedro resucita a Dorcas (9.36-43)|
|~|!Introducción de Cornelio (10.1-8)|
|~|!La visión de Pedro (10.9-23ª)|
|~|!Pedro y Cornelio (10.23b-48)|
|~|!La defensa de Pedro (11.1-18)|
|~|!(La iglesia en Antioquia, 11.19-30)|
|~|!La muerte de Jacobo y el arresto de Pedro (12.1-5)|
|~|!El ángel libera a Pedro (12.6-19)|
|~|!(La muerte de Herodes, 12.19b-25)|
|El primer viaje misionero (13.1-14.28)|!Comisión en Antioquía (13.1-3)|
|~|!Chipre (13.4-12)|
|~|!Antioquía de Pisidia (13.13-52)|
|~|!Iconio (14.1-7)|
|~|!Listra y Derbe (14.8-20)|
|~|!Regreso a Antioquía (14.21-28)|
|>|El Concilio de Jerusalén (15.1-35)|
|El segundo viaje misionero (15.36- 18.22)|!Conflicto sobre Marcos (15.36-41)|
|~|!Derbe y Listra – Timoteo (16.1-5)|
|~|!La visión del hombre de Macedonia (16.6-10)|
|~|!Filipos (16.11-40)|
|~|!Tesalónica (17.1-9)|
|~|!Berea (17.10-15)|
|~|!Atenas (17.16-34)|
|~|!Corinto (18.1-17)|
|~|!Regreso a Antioquía (18.18-22)|
|Tercer viaje misionero (18.23-21.16)|!Galacia y Frigia (18.23)|
|~|!(Apolos en Efeso, 18.24-28)|
|~|!Efeso (19.1-41)|
|~|!Macedonia y Grecia (20.1-6)|
|~|!Troas y otros viajes (20.7-16) |
|~|!Despedida de los ancianos de Efeso (20.17-38)|
|~|!Rumbo a Jerusalén (21.1-16)|
|Arresto en Jerusalén (21.17-26.32)|!Llegada (21.17-26)|
|~|!Arresto y discurso (21.27-22.21)|
|~|!Reacción (22.22-29)|
|~|!Ante el Sanedrín (22.30-23.10)|
|~|!Traslado a Cesarea (23.11-35)|
|~|!Ante Félix (24.1-27)|
|~|!Ante Festo (25.1-12)|
|~|!Ante Agripa (25.13-26.32)|
|Viaje a Roma (27.1-28.31)|!Inicio del viaje (27.1-13)|
|~|!La tormenta (27.14-44)|
|~|!Malta (28.1-10)|
|~|!Roma (28.11-31)|
''Tres descripciones de un gran apóstol (v. 1)''
# ''Co-anciano:'' Pedro habla como alguien que sabe lo que es ser un líder en la iglesia.
# ''Testigo de los sufrimientos de Cristo:'' Pedro aprendió la humildad y servidumbre de Jesús, el gran ejemplo de humildad y sacrificio para otros.
# ''El que compartirá en la gloria que será revelada'' Pedro exhorta a los líderes a que dejen el dinero y el poder para conseguir una recompensa celestial. Pedro mismo ha sido fiel y espera esa recompensa.
''Tres descripciones de un gran anciano (vv. 2-3)''
# ''Dispuesto, no vacilante:'' un anciano debe ser alguien que sirve por amor, no simplemente por obligación.
# ''Un siervo de otros, no una persona codiciosa:'' Un anciano busca el bienestar de su grey, no solamente su propio bienestar.
# ''Un ejemplo para otros, no un tirano sobre otros:'' Un anciano dirige por su ejemplo, no por ladrar órdenes y amenazas.
''Tres descripciones de una gran recompensa (v. 4)''
# ''Será nuestra cuando Cristo aparece:'' Tendremos que esperar un rato para ser recompensado. Esto requiere paciencia. Pero aunque la recompensa se demora, sí vendrá. Jesucristo nos dará esta recompensa en persona.
# ''Se describe como una corona de gloria:'' Se entregan coronas a las personas por ser campeones en el atleticismo o por ser reyes admirados. Cuando Dios nos da la recompensa, todos lo verán, y nos respetarán y nos admirarán por nuestra fidelidad a Jesús.
# ''Su gloria nunca se agotará:'' La belleza y honor que experimentamos en esta vida no son duraderas. Pero la gloria de nuestra recompensa durará para siempre.
Alguien propone un ''quiasmo'' en Marcos 2.1-3.6:
@@.indent1 2.1-12 (sanar)@@
@@.indent2 2.13-17 (comer)@@
@@.indent3 2.18-22 (ayunar)@@
@@.indent2 2.23-28 (comer)@@
@@.indent1 3.1-6 (sanar)@@
,,Fuente desconocida.,,
:A. El heredero permanece un niño y un siervo (4.1) <br><br>
::B. Hasta el tiempo designado por el padre (4.2) <br><br>
:::C. Cuando ese tiempo vino, Dios envió a su Hijo (4.4) <br><br>
::::D. Hecho bajo la ley (4.4) <br><br>
::::D. Para redimir los que estaban bajo la ley (4.5) <br><br>
:::C. Visto que ustedes son hijos, Dios envió el Espíritu de su Hijo (4.6) <br><br>
::B. Claman “Abba, Padre” (4.6) <br><br>
:A. Ya no son siervos, sino hijos y herederos (4.7) <br><br>
,,Fuente: Welch, “Chiasmus in the NT”, citado en Sidney Greidanus, The Modern Preacher and the Ancient Text. (Downer’s Grove: Inter-Varsity, 1988), 320.,,
:Un hijo toma su herencia; conversación entre padre e hijo (11.12)
::B Un hijo sale; descripción de su conducta (13-16)
:::C Se acuerda de la buena condición de los siervos; “Perezco” (apollymai) (17)
::::D “Yo diré, ‘He pecado’ (18-19)
:::::E El padre corre a reunirse con su hijo (20)
::::D Dice, “He pecado” (21)
:::C El padre instruye a que los siervos lo pongan en mejores condiciones; el perdido (apololos) es hallado (22-24)
::B Un hijo rehusa entrar; descripción de su conducta (25-30)
:A Un hijo es prometido su herencia; conversación entre padre e hijo (31-32)
,,Fuente: Welch, Chiasmus in the NT, citado en Sidney Greidanus, The Modern Preacher and the Ancient Text. (Downer’s Grove: ~Inter-Varsity, 1988), 293.,,
:La confusión de Herodes (9.7ª)
::Juan, Elías, un profeta (9.7b-8)
:::La pregunta de Herodes: ¿Quién es este? (9.9)
::::Jesús se retira con sus discípulos (9.10)
:::::Alimentar a los 5,000+ (9.11-17)
::::Jesús ora a solas con los discípulos (9.18ª)
:::La pregunta de Jesús: ¿Quién dice la gente que soy yo? (9.18b)
::Juan, Elías, un profeta (9.19)
:La confesión de Pedro (9.20)
,,Fuente desconocida.,,
*Se trata de información que Pablo ya les explicó (v. 5) y que ya saben los Tesalonicenses (v. 6). Por eso tenemos dificultad en interpretarlo.
*El problema que Pablo está enfrentando es que los Tesalonicenses han recibido o estaban por recibir una comunicación falsificada, supuestamente de él (v. 2). Parece que Pablo no sabe si es una comunicación por profecía (espíritu), oral, o por escrito. Nótense que en 3.17 Pablo enfatiza su firma. (F. F. Bruce dice que también podría ser un malentendido de la primera carta de Pablo, en vez de una carta falsificada.)
*Esta comunicación dice, o ellos la interpretan al decir que el día del Señor está presente (ha llegado) o que “está cerca. ” Presencia e inminencia son los dos significados de enisthmi. Si el significado es “está presente”, entonces los Tesalonicenses han venido a creer en una “escatología realizada” (véase 2 Ti. 2.18). Si el significado es “está cerca”, los Tesalonicenses creen que están en los últimos días antes de la venida de Cristo.
*La respuesta de Pablo es que ciertas cosas tienen que suceder antes de la venida de Cristo. (Nótense que Ladd usa esto en contra de los Dispensacionalistas, que dicen que tenemos que estar listos para el rapto en cualquier momento). El orden cronológico de estas cosas futuras es así:
**Actualmente el misterio de la iniquidad está activo (v. 7).
**Hay algo o alguien que detiene la apariencia de un “impío” (el hombre de pecado, el hijo de la perdición). El que detiene al impío será removido (vv. 6-7).
**Cuando “lo que lo detiene” es “quitado de en medio”, el impío aparecerá (6-8), y también habrá una apostasía o rebelión (v. 3).
**El impío se opondrá contra todas las religiones (Dn. 11.36-37), y se sentará en el templo “haciéndose pasar por Dios” (v. 4, como Calígula intentó hacer en 40 d.c.)
**Su venida es obra de Satanás, y será acompañada por milagros falsos (v. 8). Engañará a muchos (v. 9).
**Jesús lo destruirá con “el resplandor de su venida.” (v. 8).
*El “hombre del pecado” podemos relacionarlo con la Bestia descrita en Apocalipsis 13 y el Anticristo de 1 Juan 2.18. Y el hecho de que tiene su propia “apokalupsiv” en v. 9 lo pinta como un rival de Cristo. Pero, ¿Qué significa “lo que lo detiene”? No tenemos antecedentes o pasajes paralelos para ayudarnos a interpretarlo.
**En v. 6 es neutro e impersonal, y en v. 7 es masculino y personal.
**Candidatos:
***Según Cullman: Pablo y su misión a los Gentiles. Mc. 13.10.
***Según Tertuliano y Juan Crisostomo: El Imperio Romano. Ap. 17.12-14. Eso explica por qué Pablo es muy cuidadoso con lo que dice. Hubiera sido peligroso sugerir que el Imperio será “removido.”
***Según Darby: El Espíritu Santo presente a través de la iglesia. El rapto removerá la iglesia del mundo, y la Bestia tendrá su tiempo para reinar.
***Según Bruce, Stott, otros: El principio de gobierno en general como una fuerza que Dios usa para restringir al mal. Ro. 13.1-3. Bruce interpreta “rebelión” en v. 3 como una rebelión contra el orden en la sociedad. Dios instituyó las autoridades civiles, y esta rebelión, “La rebelión”, será contra todo tipo de autoridad. Cuando el mundo se rebele contra toda autoridad, entonces será el momento apropiado para la venida del hombre de pecado.
,,Fuentes: F. F. Bruce, WBC: 1 & 2 Thessalonians. (Waco, TX: Word, 1982); John Stott, The Message of 1 & 2 Thessalonians. (Downer’s Grove, IL: IVP, 1994); y otros.,,
#"Yo quería escribirles de otro tema" (3)
#"Pero sentí la necesidad de exhortarlos a que defiendan la fe cristiana contra personas que han invadido su iglesia" (4)
#"Tres ejemplos antiguos nos muestran que Dios castiga a los desobedientes" (5-7)
#"Los intrusos impíos de nuestro día tienen los mismos pecados que los antiguos - la inmoralidad sexual, la insubordinación, y su menosprecio para los ángeles" (8)
#"Ni siguiera el arcángel Miguel atrevía hablar como ellos hablan" (9-10)
#"Están en los mismos errores de Caín, Balaam y Coré (11)
#//(Más descripción de ellos, 12-13)//
#"Enoc predijo la condenación de ellos" (14-15)
#//(Más descripción de ellos, 16)//
#"Los apóstoles también predijeron que estos impíos vendrían" (17-19)
#"Ustedes en cambio deben fortalecerse en su fe, orar en el Espíritu, y mantenerse en el amor de Dios mientras esperan el día final (20-21)
#"Muestren misericordia a los demás, y rescátalos" (22-23)
#"Dios nos protegerá de caernos. Toda la gloria sea a él" (24-25)
''Antes de la carta''
*Dios escogió a los Tesalonicenses como primicias (2.13)
*Dios llamó a los Tesalonicenses por la predicación del evangelio por Pablo y sus colegas (2.14)
*Ellos creyeron en la verdad y fueron santificados por el Espíritu (2.13)
*Ellos fueron salvos (2.13-14)
*Otros rehusaron creer y obedecer al evangelio (1.8)
*Pablo y sus colegas trasmitieron varias tradiciones e instrucciones (2.5, 2.15, 3.10) y dieron ejemplo de ser trabajadores (3.7-8).
*Los Tesalonicenses fueron perseguidos (1.4)
*Crecieron en su fe y su amor (1.3)
*Algunos volvieron flojos y entremetidos (3.11)
*En algún momento recibieron un mensaje, supuestamente de Pablo, diciendo que el día del Señor ya había llegado (2.2)
''Actualmente (desde la perspectiva de Pablo)''
*Pablo y sus colegas están orando por los Tesalonicenses (1.11)
*El misterio de la iniquidad está en acción (2.7)
*Algo o alguien actúa para detener la llegada del hombre de pecado (2.6-7)
*Dios envía una delusión para oscurecer las mentes de las personas que rechazan al evangelio y escogen la injusticia (2.11)
''En el futuro''
*Dios establecerá y guardará a los Tesalonicenses de los ataques del maligno (3.3)
*Habrá una rebelión o apostasía (2.3)
*El que detiene al hombre de pecado será removido (2.7)
*El hombre de pecado será revelado y se exaltará sobre todo (2.3-4, 8-9)
*Muchos creerán sus mentiras (2.11, etc)
*Jesús será revelado (1.7, 1.10, 2.1, 2.8)
*Jesús destruirá al hombre de pecado (2.8)
*Jesús pagará y condenará a la destrucción eterna a los que afligieron a los Tesalonicenses y a todos los que rehusaron obedecerlo (1.6-9, 2.11)
*Los creyentes se reunirá con Cristo (2.1)
*Jesús aliviará a los Tesalonicenses, y los vindicará y los glorificará (1.7, 1.10)
*El reino de Dios será completo (1.5)
|!Paralelo|!1 Juan|!2 Juan|
|El tema de la verdad|1.6, 1.8, 2.4, 2.8, 2.20, 2.21, 3.18, 3.19, 4.6, 5.7|Versículos 1, 2, 3, 4|
|Jesucristo ha venido en carne|"...todo espíritu que confiesa que Jesucristo ha venido en carne, es de Dios;" (1 Juan 4.2)|"Muchos engañadores han salido por el mundo, que no confiesan que Jesucristo ha venido en carne." (2 Juan 7)|
|Tener al Padre y al Hijo|"Todo aquel que niega al Hijo, tampoco tiene al Padre. El que confiesa al Hijo tiene también al Padre." (1 Juan 2.23)|"Cualquiera que se extravía y no persevera en la doctrina de Cristo, no tiene a Dios; el que persevera en la doctrina de Cristo, ese sí tiene al Padre y al Hijo." (2 Juan 9)|
|Engañador, anticristo|"¿Quién es el mentiroso, sino el que niega que Jesús es el Cristo? Este es el anticristo, pues niega al Padre y al Hijo." / "Os he escrito esto sobre los que os engañan." (1 Juan 2.22 / 2.26)|"Muchos engañadores han salido por el mundo, que no confiesan que Jesucristo ha venido en carne. Quien esto hace es el engañador y el anticristo." (2 Juan 7)|
|Permanecer en la doctrina|"...así como la unción misma os enseña todas las cosas, y es verdadera, y no es mentira, según ella os ha enseñado, permaneced en él." (1 Juan 2.27)|"Cualquiera que se extravía y no persevera en la doctrina de Cristo, no tiene a Dios; el que persevera en la doctrina de Cristo, ese sí tiene al Padre y al Hijo." (2 Juan 9)|
|La doctrina debe 'vivir' o 'permanecer' en los lectores|"Pero la unción que vosotros recibisteis de él permanece en vosotros..." (1 Juan 2.27)|"...la verdad que permanece en nosotros y estará para siempre con nosotros..." (2 Juan 2)|
|El mandamiento de amar no es nuevo sino es el que los lectores han oído desde el principio|"Hermanos, no os escribo un mandamiento nuevo, sino el mandamiento antiguo que habéis tenido desde el principio. Este mandamiento antiguo es la palabra que habéis oído desde el principio." / "Este es el mensaje que habéis oído desde el principio: que nos amemos unos a otros." (1 Juan 2.7 / 3.11)|"Y ahora te ruego, señora, no como escribiéndote un nuevo mandamiento, sino el que hemos tenido desde el principio, que nos amemos unos a otros. Y este es el amor: que andemos según sus mandamientos. Este es el mandamiento: que andéis en amor, como vosotros habéis oído desde el principio." (2 Juan 5-6)|
|La comunión cristiana completa el gozo del autor|"...eso os anunciamos, para que también vosotros tengáis comunión con nosotros; y nuestra comunión verdaderamente es con el Padre y con su Hijo Jesucristo. Estas cosas os escribimos para que vuestro gozo sea completo." (1 Juan 1.3-4)|"...espero ir a vosotros y hablar cara a cara, para que nuestro gozo sea completo." (2 Juan 12)|
,,Texto bíblico: Reina Valera Revisada (1995) (Miami: Sociedades Biblicas Unidas, 1998).,,
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|!3.18-22|!4.1-6|
|Cristo padeció (18)|Ustedes prepárense a padecer también (1)|
|para llevarlos a Dios (18)|(para llevar los paganos a Dios - véase 2.12, 3.1-2, 3.15)|
|siendo muerto en la carne (18)|Ya no vivir en la carne (2, 6)|
|Vivificado en el Espíritu (18)|Vivir conforme a la voluntad de Dios / en el Espíritu (2, 6)|
|Proclamó a los espíritus encarcelados (19)|El evangelio ha sido proclamado a los que ahora están muertos (6)|
|Los que desobedecieron (20)|Los paganos desobedientes (3-4)|
|!Paralelo|!2 Juan|!3 Juan|
|El autor se refiere a si mismo como 'el anciano'|"El anciano..." (2 Jn 1)|"El anciano..." (3 Jn 1)|
|El tema de la verdad|Versículos 1, 2, 3, 4|Versículos 3, 4, 8, 12|
|Le da gozo al anciano encontrar a otros andando en la verdad|"Mucho me regocijé porque he hallado a algunos de tus hijos andando en la verdad" (2 Jn 4a)|"Mucho me regocijé cuando vinieron los hermanos y dieron testimonio de tu verdad, de cómo andas en la verdad. No tengo yo mayor gozo que oir que mis hijos andan en la verdad." (3 Jn 3-4)|
|Ser hospitalario con otros significa colaborar con ellos|"Si alguno viene a vosotros y no trae esta doctrina, no lo recibáis en casa ni le digáis: «¡Bienvenido!», porque el que le dice: «¡Bienvenido!» participa en sus malas obras." (2 Jn 10–11)|"Nosotros, pues, debemos acoger a tales personas, para que cooperemos con la verdad." (3 Jn 8)|
|Expresiones casi idénticas del deseo del autor de visitar|"Tengo muchas cosas que escribiros, pero no he querido hacerlo por medio de papel y tinta, pues espero ir a vosotros y hablar cara a cara, para que nuestro gozo sea completo." (2 Jn 12)|"Yo tenía muchas cosas que escribirte, pero no quiero escribírtelas con tinta y pluma, porque espero verte en breve y hablaremos cara a cara." (3 Jn 13–14)|
|Saludos finales de parte de otros|"Los hijos de tu hermana, la elegida, te saludan." (2 Jn 13)|"Los amigos te saludan." (3 Jn 15)|
,,Texto bíblico: Reina Valera Revisada (1995) (Miami: Sociedades Biblicas Unidas, 1998).,,
|!La caída del diablo a la tierra|!La caída del diablo al lago de fuego|
|El conflicto precipitado por la venida del niño con el cetro de hierro (4-5)|El conflicto precipitado por la venida del jinete sobre un caballo blanco con un cetro de hierro (19.11, 15)|
|Residió en el cielo (7)|Residió en la tierra (implicado en v. 1)|
|Batalla con Miguel y sus ángeles (7)|Un ángel agarra al diablo sin una batalla (2)|
|El dragón y sus ángeles derrotados (8)|El dragón atado por 1,000 años (2)|
|El dragón también llamado la serpiente antigua, el diablo o Satanás (9)|El dragón también llamado la serpiente antigua, el diablo o Satanás (2)|
|La misión del dragón es de engañar al mundo (9)|El dragón ya no puede engañar a las naciones (3)|
|El dragón y sus ángeles lanzados a la tierra (9)|El dragón lanzado al abismo (3)|
|Sus acusaciones contra los creyentes ante Dios terminan porque el dragón es lanzado a la tierra (10)|Su engaño a las naciones termina porque el dragón está encerrado en el abismo por 1,000 años (3, 7)|
|Los santos pueden morir, pero triunfan por la sangre del Cordero y por su testimonio (11, 17)|Los santos decapitados por el testimonio de Jesús y la palabra de Dios (4)|
|El tiempo del dragón es corto (12)|El dragón es suelto por un tiempo corto (3)|
|El dragón hace guerra contra los hijos de la mujer (17)|Satanás con las naciones hace guerra contra el campamento de los santos (8-9)|
*N. T. Wright compara a Saulo de Tarso con una terrorista del medio-oriente, tan apasionado por su religión que estaba dispuesto a oponerse violentemente a los que practicaban otra religión.
*Pablo era Judío, pero Cristo lo envió como misionero a los Gentiles. Tuvo un pie en la cultura de ambos. Para entender a Pablo debemos aprender el trasfondo cultural tanto de los Judíos como de los griegos.
*Pablo podía discutir y combatir hábilmente con cualquier adversario (¡lee las palabras fuertes que usa en Hechos 13.9-11!), pero también podría ser suave y diplomático con las personas, y escribir con ternura. ,,(Smyth, Paul: Mystic and Missionary, 3),,
*Pablo, sin querer, causaba alborotos y caos dondequiera que iba. En Hechos 9.30-31, cuando las iglesias enviaron a Pablo a otro lugar, podían tener paz. "Aparentemente, podrías tener a Pablo, o podrías tener paz. No era fácil tener a ambos." ,,(Smyth, Paul: Mystic and Missionary, 4),,
*Pablo parece haber sido una persona inquieta, siempre viajando, siempre activo. Muy infrecuentemente quedaba en un solo lugar. Sin embargo su interes no era para los lugares sino las personas: "No hay evidencia que a Pablo le interesaba mucho Corinto, Éfeso, Roma o Galacia. Estaba intensamente interesado en los Corintios, los Efesios, los Romanos y los Gálatas.",,(Smyth, Paul: Mystic and Missionary, 18),,
*Pablo era una persona urbana. Siempre lo encontramos en las ciudades, en la vida cosmopolitana, no en el campo o en lugares retirados. ,,(Smyth, Paul: Mystic and Missionary, 5),,
*Pablo fue atacado por varios adversarios, y pasó mucho tiempo defendiéndose a si mismo y a su ministerio, tanto en Hechos como en sus cartas.
*Pablo era una persona incansable, dedicado al trabajo, y más de una vez mencionó su práctica de trabajar día y noche. La Biblia no nos da la impresión que Pablo tuvo "hobbies", intereses recreativos. ,,(Smyth, Paul: Mystic and Missionary, 20),,
*A Pablo le gustaba comunicar. Casi siempre que lo encontramos en la Biblia, está hablando o escribiendo.
*Pablo no era un locutor elocuente. Otros criticaban su habilidad retórica (2 Corintios 10.10), y Pablo mismo parece admitir su debilidad retórica en 1 Corintios 2.1-3. ,,(Smyth, Paul: Mystic and Missionary, 22),,
*Pablo amaba a su propio pueblo, los Judíos, pero muchas veces los critica severamente. ,,(Smyth, Paul: Mystic and Missionary, 31),,
*Pablo era un hombre de oración. Siempre mencionó sus oraciones en sus cartas, y pedía que otros oraran por él.
//Las iglesias de Asia Menor enfrentaban una situación de persecución y tentación. Jesucristo quiso que las iglesias respondieran apropiadamente. Los 16 mensajes abajo son las maneras en que Jesucristo motivó a las iglesias a responder con firmeza y valentía.//
*//Reflexiona sobre cada sección. ¿Cómo es esta sección un socorro para Cristianos perseguidos? ¿Cómo actúa esta sección para fortalecer a Cristianos tentados a convertirse a otras religiones más grandes y falsas doctrinas más atractivas?//
*//¿Puedes encontrar pasajes para cada punto e inciso?//
-----
!Se requiere esfuerzo para percibir las cosas correctamente
*La necesidad de esta visión / profecía
*La perspectiva celestial no es la misma que la terrenal. Necesitamos ver a nuestro mundo desde una perspectiva celestial.
*Somos parte de una guerra invisible
*Algunas cosas, p. ej., lo que dicen los siete truenos, no es revelado a todos
*La calculación de los números y otros detalles requieren sabiduría
-----
!Dios es glorioso
*La gloriosa descripción de su trono – sin describir a Dios mismo
*Las doxologías ascribiéndolo gloria, honra, poder
*Las aclamaciones que es verdadero, justo, santo, etc
*Sus ángeles son gloriosos e impresionantes también
*Dios es Creador y Redentor (4.11, 14.7)
*Toda la creación lo alaba
*Es Alfa y Omega, principio y fin, primero y postrero
*Cielo y tierra “huyen” de él
-----
!Las palabras de Dios se cumplirán
*Este libro es una profecía verdadera y confiable
*Jesucristo es el testigo fiel, y este libro es su testimonio
*Aclamaciones acerca del cumplimiento de profecías (p.ej. 17.17)
*Es peligroso añadir o quitar de esta profecía
-----
!Dios es soberano
*Dios es tan soberano y su reino es tan seguro que Dios no tiene que levantarse de su trono o actuar. Permanece sentado y tranquilo.
*El cielo le obedece, y aparece como círculos concéntricos alrededor de su trono
*La naturaleza le obedece en su control sobre los sellos, trompetas y copas
*Hasta los enemigos de Dios tienen que recibir su autoridad de él – véase las muchas frases como “le fue dado autoridad” “fue permitido por un tiempo”, etc
*Dios es soberano sobre el tiempo y ha decretado los tiempos para cada cosa. Puede parecer que tarda mucho, y hasta los santos en el cielo preguntan “¿Hasta cuando?”, pero el tiempo del diablo es corto, y el número de los santos tiene que completarse primero
*Tiene un libro de vida desde la creación con los nombres de todos, con su destino final (13.8)
-----
!Jesucristo es glorioso
*La gloriosa descripción de él en cap. 1
*Conoce las obras de sus iglesias
*Nadie más en toda la creación es digno de abrir el rollo
*Es digno porque venció a sus enemigos por su muerte
*Es un león, un jinete con caballo blanco
*Es Alfa y Omega, principio y fin, primero y postrero
*Es alabado a nivel de Dios
*Resucitó de la muerte y tiene soberanía sobre ella
*Tiene corona gloriosa
*Es la raíz de David, estrella resplandeciente de la mañana
*Un ejército celestial, vestido de blanco, lo sigue
-----
!Dios y Jesucristo reinarán para siempre
*“Los reinos del mundo han venido a ser de nuestro Señor y de su Cristo; y él reinará por los siglos de los siglos.Cristo es Rey de reyes y Señor de señores…. Te damos gracias, Señor Dios Todopoderoso, el que eres y que eras y que has de venir, porque has tomado tu gran poder, y has reinado.” (11.15, 17)
*Reinará para siempre
*Hará todas las cosas nuevas; nuevos cielos y nueva tierra – las cosas viejas serán reemplazados o restaurados
*El mar (el miedoso caos del pecado) ya no existirá
*La ciudad de Dios será inmensa, brillando con la luz de Dios mismo, y su belleza será incomparable
*No habrá necesidad de cerrar las puertas de la ciudad, porque sus enemigos ya no existirán para amenazarla
*Las naciones traerán su gloria a su ciudad, y serán sanadas ahí
-----
!Los enemigos de Dios son malos y feos
*Juan queda impresionado con la ramera, pero "el ángel me dijo: ¿Por qué te asombras?” (18.6-7)
*Son dragones, monstruos y prostitutas borrachas
*Engañan a la humanidad, emborrachan a las naciones
*Sus bocas son llenas de blasfemias
*De sus bocas salen espíritus demoníacos que parecen ranas
*Son culpables de la muerte de profetas, apóstoles, y toda muerte
*Son los que destruyen la tierra
*Los enemigos mismos pelean entre sí (matan a Babilonia)
-----
!Los enemigos de Dios son débiles imitaciones (parodias)
*Satanás imita a Dios
*La bestia imita a Cristo
*El falso profeta imita a los dos testigos
*La ramera imita la novia
*Babilonia imita a Jerusalén
*La marca de la bestia imita el sello del Cordero
*Los milagros de la bestia y el falso profeta imitan los milagros de Jesucristo, son falsas señales
-----
!Los enemigos de Dios son incapaces de detener a Dios
*El dragón ya fue vencido por Miiguel y lanzado del cielo
*El dragón ha sido encarcelado por mil años y no puede engañar a las naciones
*El dragón intentó devorar al niño Cristo y no pudo
*El dragón persigue a la mujer y trata de matarla, y no puede
*El dragón está furioso porque sabe que su tiempo es corto
*“Y se airaron las naciones” (11.18)…es alusión a Salmo 2, donde el Señor se burla de las naciones porque se amotinan planean contra él en vano.
*La bestia, como Faraón, es impotente para detener la oscuridad con que Dios llena su reino (16.10)
*Babilonia es jactante, pero caerá y perderá todo
-----
!Los santos no deben seguir a las masas, porque la humanidad es necia
*Es engañada por el dragón, la bestia, y el falso profeta y sus falsas señales
*Es emborrachada por la ramera
*Es rápida para festejar la muerte de los dos testigos
*No se arrepienta a pesar de todas las plagas que vienen sobre ella
*Llorarán y se esconderán en las cuevas y en las montañas a la venida de Jesús
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!Dios derrotará y juzgará a sus enemigos, y a todos los que siguen a sus enemigos
*Dios derramará su ira sobre el mundo en sellos, trompetas y copas
*Babilonia caerá en una sola noche, y será desierta, abandonada
*Los que participan en los pecados de Babilonia participarán en los castigos que caerán sobre ella
*Los grandes ejércitos que rodean a los santos son consumidos por fuego celestial y sus cadáveres consumidos por las aves
*Las ciudades caen
*Dios tendrá una cosecha de todo el mundo, y aplastará a sus enemigos como un obrero de viña aplasta las uvas en el lagar
*Todos aparecerán delante de él para ser juzgados o vindicados
*Satanás, la bestia, el falso profeta, la muerte y el Hades son lanzados al lago de fuego
*Los pecadores serán excluidos de la ciudad final y lanzados al lago de fuego
-----
!Los santos son gloriosos
*Son testigos, olivos y candeleros delante de Dios
*El pueblo de Dios es una hermosa mujer celestial
*Los santos son un reino, son jueces, son sacerdotes
*Los santos son el verdadero Israel
*Son un ejército organizado
*Son una gran incontable multitud, compuesta de personas de toda nación, tribu y lengua
*Son la novia radiante de Cristo
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!Los santos son protegidos por Dios
*Los 144.000 reciben su sello
*Los dos testigos son protegidos
*La mujer recibe alas para volar al desierto, donde será nutrida y protegida por 3 años y medio
*La tierra traga el río que sale de la boca del dragón para intentar matar a la mujer
*Las oraciones de los santos son como incienso en su altar, y él responde a sus oraciones
-----
!Los santos, como su Señor, vencen a sus enemigos por medio de su perseverancia y martirio
*Jesucristo es león porque fue cordero inmolado
*Al que venciere daré…
*“Estos son los que han salido de la gran tribulación, y han lavado sus ropas, y las han emblanquecido en la sangre del Cordero.” (7.14)
*“Y ellos le han vencido por medio de la sangre del Cordero y de la palabra del testimonio de ellos, y menospreciaron sus vidas hasta la muerte.” (12.11)
*El testimonio y martirio de los testigos, y su resurrección sorprende a sus enemigos
*“Y vi tronos, y se sentaron sobre ellos los que recibieron facultad de juzgar; y vi las almas de los decapitados por causa del testimonio de Jesús y por la palabra de Dios, los que no habían adorado a la bestia ni a su imagen, y que no recibieron la marca en sus frentes ni en sus manos; y vivieron y reinaron con Cristo mil años.” (20.4)
-----
!Los santos serán recompensados en el porvenir
*Jesucristo trae su recompensa consigo
*Aunque lamentan ahora, cantarán el “¡Aleluya!” de cap. 19
*Dios vengará su sangre
*Recompensas que Cristo dará al vencedor (caps 2-3)
*Siete bienaventuranzas
*Les da nuevas vestiduras blancas
*Les da un nuevo nombre, y su propio nombre está sobre ellos
*Les da un canto especial que solo ellos saben
*Tienen una invitación especial a una cena de matrimonio, y se visten de blanco para prepararse por ella
*La muerte no tiene poder sobre ellos
*Él estará con ellos para siempre, y ellos verán su cara
*Él quitará toda lágrima, dolor, muerte, maldición, noche, cosa inmunda, etc de ellos
*Tienen el derecho de entrar a la ciudad, comer del árbol de la vida, tomar del río de la vida,
*Reinarán para siempre
-----
!Estas cosas sucederán pronto
*Se llevará a cabo “sin demora”, “muy pronto”
*Cristo vendrá “como ladrón”
-----
: Prólogo (1.1-8)
:: Siete iglesias (2.1-4.2)
::: Siete sellos (3.1-8.5)
:::: Siete trompetas - Ángeles - Dos testigos (8.2-11.19)
::::: La mujer, el dragón y el niño (12.1-17)
:::: Dos bestias - Ángeles - Siete copas (13.1-16.21)
::: La destrucción de Babilonia (16.18-19.10)
:: La nueva Jerusalén, la esposa (19.6-22.9)
: Epílogo (22.6-21)
,,Mark S. Wilson, Charts on the Book of Revelation. (Grand Rapids: Kregel 2007), p. 31,,
-----
!!Introducción
Antes de leer el texto bíblico, debemos sentirnos seguros de que tenemos las verdaderas palabras originales que los autores de la Biblia escribieron. Para eso debemos determinar el texto original usando la crítica textual. Ojo: Este paso es para pastores que tienen un conocimiento básico del griego. Sin embargo, recomendamos que todo estudiante de la Biblia lea las cinco páginas de esta sección para familiarizarse con el problema y el proceso de la crítica textual. La crítica textual es toda una materia, y no podemos estudiarla muy a fondo en este tutorial. Sin embargo, es importante para todo Cristiano saber algunos datos básicos sobre la historia de la trasmisión del texto de su Nuevo Testamento.
-----
!!El problema de la crítica textual
*No tenemos los manuscritos originales en griego que Pablo, Lucas y los demás escritores del Nuevo Testamento escribieron. Lo que tenemos son miles y miles de copias y fragmentos de copias en griego. Estos miles de manuscritos griegos tienen pequeñas diferencias. Lo bueno es que estas diferencias no afectan ningún punto de doctrina. Sin embargo, estas diferencias nos dejan con el importante trabajo de decidir cuáles palabras son las originales y cuáles son errores que surgieron en la trasmisión del texto bíblico. Nuestras Biblias modernas son reconstrucciones de los documentos originales basadas en el contenido de las copias y fragmentos que tenemos. El proceso de determinar lo que Mateo, Marcos y Pedro, etc escribieron se llama la crítica textual. Es un proceso científico muy complicado que toma en cuenta muchos factores.
''Las causas del problema''
*¿Por qué hay diferencias entre los manuscritos griegos del Nuevo Testamento? ¿Por qué no todos tienen exactamente el mismo contenido? Bueno, hay varias razones. Tenemos que imaginar las condiciones en que los escribas hicieron copias del texto de la Biblia en los siglos pasados:
**No tenían fotocopiadoras, ni fax, ni impresoras. Todas las copias de la Biblia se hacían a mano, por escribas.
**Las condiciones de luz no siempre fueron ideales. Muchos escribas trabajaban sin suficiente luz y no podían ver bien lo que estaban copiando. Además, en estos tiempos, no usaban espacios entre las palabras, y los manuscritos eran más dificiles de leer. En consecuencia...
***...a veces cambiaban el orden de las letras por accidente (p. ej., elabon por ebalon)
***...a veces cambiaban el orden de las palabras
***...a veces omitían letras, palabras o hasta líneas enteras de texto
**A veces los escribas no escuchaban bien al que estaba dictando el texto. O a veces dos vocales sonaban iguales y los escribas apuntaron el vocal equivocado. (ekomen por ekwmen)
**A veces cambiaron el texto intencionalmente:
***Deseaban corregir errores de gramática
***Deseaban eliminar dificultades en el texto
***Deseaban aclarar puntos doctrinales
**...Así que, las diferencias entre los miles de manuscritos que tenemos en griego tienen muchas causas.
-----
!!Resolviendo el problema de la crítica textual
*A través de los siglos los eruditos Cristianos han intentado superar el problema y determinar cuál fue el texto original. El método de la crítica textual es sencillo de entender:
**Comparar todos los manuscritos griegos antiguos que tenemos, y otras fuentes importantes, como:
***Manuscritos antiguos con traducciones del NT a otros idiomas
***Citas del NT en los sermones, comentarios, escritos y liturgias de la iglesia antigua
***Evaluar las diferentes lecturas, usando ciertas normas establecidas.
*Ya que hemos aprendido algo de la trasmisión de la Biblia y la crítica textual, es importante familiarizarnos con algunas de las normas que los eruditos usan para llegar a la lectura original.
''Normas''
#La mejor lectura satisface los requisitos tanto de la evidencia externa (la explicación de las variaciones entre manuscritos) como la evidencia interna (la coherencia del documento).
#Los manuscritos griegos reciben preferencia a las citas de los Padres de la iglesia.
#Se debe comenzar con la evidencia externa antes de ver la evidencia interna. Evidencia interna nunca debe recibir preferencia cuando contradice la evidencia externa.
#Se debe evaluar a los manuscritos por su calidad, no por su cantidad. Los manuscritos más antiguos y consistentes son preferidos.
#La mejor lectura concuerda con los manuscritos más antiguos y de cada una de las cuatro familias de textos (véase abajo).
#Los manuscritos que manifiestan una abundancia de lecturas peculiares (p.ej., el texto occidental) no deben recibir preferencia aún cuando la evidencia interna está en su favor.
#La lectura más difícil es más probable.
#La lectura más corta es más probable.
#La lectura que explica el origen de las demás lecturas es más probable.
''Familias de manuscritos''
Hay cuatro distintos clases o familias de textos, agrupados por su lugar y tiempo de origen. Estas familias de manuscritos manifiestan rasgos similares y algunas familias suelen tener lecturas más confiables que otras.
#Alejandrinos: Por lo general lo más confiables (a, B, p46, p66, p75)
#Occidentales: tendencia de añadir material. Significante si es una lectura más corta (D, W, Padres Latinos, old Latin, algunos manuscritos siriacos)
#Cesareos: Mezcla de lecturas occidentales y alejandrinas (Q, fam. 1, fam. 13)
#Coiné o Bizantinos
-----
-----
!!Una definición de la exégesis
La exégesis bíblica es la interpretación de un texto bíblico. Viene de la palabra griega “exegesthai” = “guiar hacia afuera”.
*ex = “hacia afuera”
*hegesthai = “guiar o dirigir”
Así que la exégesis es el acto de sacar o extraer el significado de un texto bíblico. Su antínomo es eiségesis, el acto inapropiado de imponer significados al texto que no son del texto mismo.
-----
!!Exégesis, hermenéutica y homilética
La exégesis forma un puente entre la hermenéutica y la homilética.
*La hermenéutica es la ciencia de la interpretación bíblica. La exégesis aplica la hermenéutica a textos específicos.
*La homilética es la ciencia de la predicación. La exégesis es la investigación previa a la preparación de un sermón.
-----
Marshall menciona las siguientes funciones de las citas y alusiones en Hechos:
*Recitar una historia de las Escrituras
*Mostrar una correspondencia entre una promesa del AT y su cumplimiento o paralelo en los eventos de Hechos. A veces se trata de llamar nuestra atención a profecías o promesas cumplidas. A veces no se trata de profecía-cumplimiento sino el uso del AT para interpretar o explicar al lector el significado de lo que está pasando en los eventos de su tiempo.
*Establecer un patrón o tipo
*Citar principios teológicos o éticos del AT
*Describir los personajes de Hechos bajo la luz del AT
Marshall clasifica los usos de AT en Hechos con nueve categorías:
#Resúmenes generales
#Citas directas con fórmulas introductorias
#Citas directas sin fórmulas introductorias
#Paráfrasis (citas libres en las palabras de Lucas)
#Alusiones
#Écoes de un texto
#Terminología prestada de las Escrituras
#Lenguaje (adopción de frases y expresiones típicas del AT)
#Motivos y estructuras (la imitación de patrones estructurales mayores)
''Su tamaño y su género''
*[[El género de 1 Pedro]]
''Su estructura e interconexiones''
*[[Un bosquejo para 1 Pedro]]
*[[Viejo bosquejo para 1 Pedro]]
''Sus temas y su teología''
*[[La alabanza y la oración en 1 Pedro]]
*[[El amor fraternal en 1 Pedro]]
*[[Ángeles y demonios en 1 Pedro]]
*[[La carne en 1 Pedro]]
*[[La crítica del paganismo en 1 Pedro]]
*[[Dios en 1 Pedro]]
*[[Lo efímero vs lo duradero en 1 Pedro]]
*[[El Espíritu Santo en 1 Pedro]]
*[[La gloria en 1 Pedro]]
*[[La imitación de Cristo en 1 Pedro]]
*[[Nombres para Dios en 1 Pedro]]
*[[La persecución en 1 Pedro]]
*[[La palabra 'santo' en 1 Pedro]]
*[[La sumisión y la obediencia en 1 Pedro]]
*[[La vida en 1 Pedro]]
*[[La escatología en 1 Pedro]]
*[[La elección en 1 Pedro]]
*[[La iglesia ante la sociedad en 1 Pedro]]
*El tema de la Iglesia = Israel en 1 Pedro
*El tema del honor y verguenza en 1 Pedro
''Sus aspectos literarios''
*[[Figuras en 1 Pedro]]
*Hay 34 imperativos en los cinco capítulos de 1 Pedro. Eso indica que hay mucho énfasis en la obediencia.
*[[Posibles citas de materiales litúrgicos del primer siglo en 1 Pedro]]
*[[Personajes mencionados en 1 Pedro]]
*[[Quiasmos en 1 Pedro]]
''Su lugar en el contexto canónico''
*[[Citas y alusiones al Antiguo Testamento en 1 Pedro]]
*[[Paralelos entre 1 Pedro y las palabras de Jesús]]
*1 Pedro 1.6-7 comparte varias características con [[Romanos 5.3-5 y Santiago 1.2-4|Romanos 5.3-5, Santiago 1.2-4 y 1 Pedro 1.6-7]].
*[[Paralelos entre 1 Pedro y Romanos]]
*[[Paralelos entre Efesios y 1 Pedro]]
*[[Paralelos entre Hebreos y 1 Pedro]]
*[[Paralelos entre 1 Pedro y Santiago]]
''Su tamaño y su género''
''Su estructura e interconexiones''
*[[Un bosquejo de 1 Tesalonicenses]]
*[[Comparación de 1 Tesalonicenses 4.13-18 y 5.1-11]]
''Sus temas y su teología''
Pablo tiene una perspectiva negativa acerca de la condición de la humanidad en 1 Tesalonicenses, tanto de [[los Judíos|Los Judíos en 1 Tesalonicenses]] como de [[los Gentiles paganos|Los Gentiles paganos en 1 Tesalonicenses]]. Hace un [[contraste agudo|El contraste entre Cristianos e inconversos en 1 Tesalonicenses]] entre los Cristianos y el resto de la humanidad.
Hay un [[Dios|Dios en 1 Tesalonicenses]] que Pablo describe principalmente como un padre (y los Cristianos, sus hijos, son hermanos). Dios es un Dios verdadero y viviente, en contraste con los ídolos muertos. Dios es fiel, y es un Dios que da gracia y paz. Dios elige a los Cristianos, los ama, los llama a su reino y gloria, y los ha designado para recibir salvación. Dios desea cierto estilo de vida para ellos, y para eso los enseña y los santifica.
Pablo describe a [[Jesús|Jesucristo en 1 Tesalonicenses]] como el Señor, el Cristo, y el Hijo de Dios. Jesucristo fue asesinado por los Judíos, pero murió con el fin de que pudiéramos vivir con él, y fue resucitado. Jesucristo da gracia y paz, y fortaleza los corazones para hacer las personas santas y sin mancha.
Dios también envió [[apóstoles autorizados|Los apóstoles en 1 Tesalonicenses]] para anunciar el mensaje acerca de Jesús, [[el evangelio|La proclamación del evangelio en 1 Tesalonicenses]], a la humanidad. Pabo [[defiende la integridad de su ministerio|La integridad en el ministerio en 1 Tesalonicenses]] contra críticas, recordando a los Cristianos Tesalonicenses de su conducta entre ellos y su ternura para con ellos.
Dios nos da su [[Espíritu Santo|El Espíritu Santo en 1 Tesalonicenses]]. Pablo conecta el Espíritu Santo con la conversión, el gozo y la santidad.
Pablo parece usar su carta para suplir intructión ética y moral que no pudo terminar de impartir a esta nueva iglesia antes de ser arrancado de Tesalónica. Pablo describe la vida cristiana con [[frases generales|Frases generales para la vida cristiana en 1 Tesalonicenses]] y habla de muchos temas éticas. Los temas principales son [[la fe|La fe en 1 Tesalonicenses]] que deben tener en Cristo, temas acerca del [[amor y la edificación mutua|El amor y el tratamiento mutuo en 1 Tesalonicenses]], [[la santidad|La santidad en 1 Tesalonicenses]], especialmente en conexión con el sexo y el trabajo. Tenemos una lista de [[los demás temas morales|Otros temas morales en 1 Tesalonicenses]] mencionados en 1 Tesalonicenses.
Pablo solo menciona a [[Satanás|Satanás en 1 Testalonicenses]] dos veces, diciendo que se opone a los Cristianos y los tienta.
1 Tesalonicenses nos da [[información escatológica|La escatología en 1 Tesalonicenses]] importante: Jesucristo viene nuevamente a la tierra, anunciado por grandes sonidos y acompañados por sus "santos". En su venida Cristo traerá juicio, ira y castigo para la humanidad en general, pero para traerá salvación para los Cristianos. Los Cristianos difuntos serán resucitados en su venida, y subirán al aire para reunirse con él. Luego los Cristianos vivos subirán y los alcanzarán. Jesucristo presentará a los Cristianos como santos y sin mancha delante de Dios, y Pablo se gozará porque sus convertidos los Tesalonicenses estarán entre ellos.
''Sus aspectos literarios''
*[[El afecto de Pablo para los Tesalonicenses]]
*[[Fórmulas de revelación en 1 Tesalonicenses]]
''Su lugar en el contexto canónico''
*[[Citas y alusiones al Antiguo Testamento en 1 Tesalonicenses]]
''Su tamaño, género, y otros datos generales''
*El género de Hebreos es un sermón con unos elementos epistolarios al final.
*Buist M. Fanning menciona algunas ironías graciosas acerca del libro de Hebreos:
**Se llama la epístola a los Hebreos, pero algunos lo llaman el libro más griego del canon
**Es una carta pero no empieza como carta
**Pretende ser breve, según 13.22, sin embargo ¡es una carta de trece capítulos!
**No da indicaciones de su autor ni el contexto de su redacción. Es parecido a Melquisedec, “sin padre, sin madre, sin genealogía” (7.3) ,,Fuente: Buist M. Fanning, “A Classical Reformed View” en Herbert W. Bateman IV, Four Views on the Warning Passages in Hebrews. (Grand Rapids: Kregel, 2007), 173,,
''Su estructura e interconexiones''
*La estructura de Hebreos ha sido un misterio por muchos siglos. Antes, los comentaristas usaban bosquejos temáticos. Ahora con la explosión de la interpretación literaria, los comentaristas han descubierto varias pistas que nos ayudan a ver la estructura claramente. Véase nuestro [[Un bosquejo de Hebreos]] para los resultados.
*El libro de Hebreos varias veces alterna entre secciones que exponen doctrina, y secciones que exhortan y advierten a sus lectores. Véase [[Alternación entre exposición y exhortación en Hebreos]].
*El libro de Hebreos tiene cinco secciones hortativas (secciones con advertencias y exhortaciones): 2.1-4, 3.7-4.13, 5.11-6.12, 10.19-39, 12.14-29. Estas secciones están organizadas en forma quiástica: la primera y la última sección son similares, y la segunda y la cuarta sección son similares. Véase [[Las advertencias en Hebreos – estructura quiástica]] para más información.
''Sus temas y su teología''
*[[El tema de acercarse a Dios en Hebreos]]
*[[Dios Padre en Hebreos]]
*[[El Espíritu Santo en Hebreos]]
*[[La fe en Hebreos]]
*[[Jesucristo en Hebreos]]
*[[Nombres para Dios en Hebreos]]
*[[El contraste entre el antiguo pacto y el nuevo pacto en Hebreos]]
*[[El tema de peregrinajes en Hebreos]]
*[[La perfección en Hebreos]]
*[[La resurrección en Hebreos]]
*[[Las respuestas que el autor de Hebreos deseaba de sus destinatarios]]
*[[Temas no integrados a los índices en Hebreos]]
''Sus aspectos literarios''
*El autor de Hebreos fue un genio literario. Hay una gran lista de técnicas retóricas y estilísticas que el autor de Hebreos usa, incluso: ritmo, preguntas retóricas, aliteración, anáfora, antitesis, asonancia, asíndeton, polisíndeton, quiasmo, hendiadys, inclusio, palabras-ganchos, hipérbole, metáfora, vocabulario extenso, etc.,,George H. Guthrie, “Hebrews in Its First-Century Contexts: Recent Research,” en Scot McKnight y Grant R. Osborne, The Face of New Testament Studies. (Grand Rapids: Baker Academic, 2004), 422.,,
*De las 4,942 palabras en total en el libro de Hebreos, el escritor utiliza un vocabulario de 1,038 diferentes palabras; de ellas, 169 solo se encuentran en Hebreos en el NT. Es decir, usa ''un vocabulario extenso.'' ,,Fuente: William L. Lane, vol. 47A, Word Biblical Commentary : Hebrews 1-8, Word Biblical Commentary (Dallas: Word, Incorporated, 2002), l.,,
*Hebreos no comienza con una mención del autor o los destinatarios, y tampoco empieza con un saludo, los tres elementos básicos de la introducción de las cartas del Nuevo Testamento.
*[[Referencias a la comunicación oral en Hebreos]]
*Hay por lo menos dos ejemplos de ''inclusio'' en el libro de Hebreos:
**El autor empieza y termina la sección 1.5-14 con la pregunta “¿A cual de los ángeles dijo Dios jamas.…?” (1.5, 1.13)
**El autor empieza y termina la sección 2.5-18 con la frase “No es a los ángeles….” (2.5, 2.16)
*El autor de Hebreos tiene la tendencia de concluir una sección anunciando los temas para tratar en la próxima sección, en ''orden inverso''.
**En 2.17, usa los términos “misericordioso” y “fiel”. En 3.1-4.13 habla de la fidelidad de Jesús, y en 4.14-5.10 habla de su misericordia.
**En 5.9-10, describe a Jesús como la fuente de eterna salvación y como un sacerdote en la línea de Melquisedec. En 7.1-28 vemos su relación con Melquisedec, y en 8.1-10.18 vemos que es la fuente de la salvación.
**En 10.36-39, habla de paciencia y fe. Cap. 11 se trata de la fe, mientras cap. 12 se trata de la paciencia en las tribulaciones.
*[[Personajes mencionados en Hebreos]]
*El autor de Hebreos usa unas técnicas avanzadas para hacer transcición entre una sección y la siguiente. Si le fascine este tema, véase [[Técnicas para transiciones en Hebreos]].
''Su lugar en el contexto canónico''
*Lane dice que en el libro de Hebreos hay 31 citas explícitas del AT y 4 citas implícitas (35 en total). También hay por lo menos 39 alusiones, 19 ocasiones cuando Hebreos resume material del AT, y 13 ocasiones más cuando Hebreos menciona un nombre o un tema del AT sin especificar un contexto en el AT. Para ver todas las citas y alusiones en el libro de Hebreos, véase [[Citas al Antiguo Testamento en Hebreos]], [[Alusiones al Antiguo Testamento en Hebreos]], y [[Citas y alusiones a los libros apócrifos o deuterocanónicos en Hebreos]].
*De las 35 citas al Antiguo Testamento en Hebreos, 20 son asignados a Dios (1:5a, 5b, 6, 7, 8–9, 10–12, 13; 4:4; 5:5, 6; 6:14; 7:17, 21; 8:5, 8–12; 10:30a, 30b, 37–38; 12:26; 13:5), cuatro a Jesús (2:12, 13a, 13b; 10:5–7), y cinco al Espíritu Santo (3:7b–11; presumably 4:3, 5, 7; 10:16–17). Fuente: Lane.
*El autor del libro de Hebreos usa sus citas y alusiones al Antiguo Testamento en una rica variedad de maneras. Véase [[El uso del Antiguo Testamento en Hebreos]].
*Muchos creían que Pablo era el autor de Hebreos porque vieron algunos paralelos entre el libro de Hebreos y las cartas de Pablo. Véase [[Hebreos y Pablo]] para los paralelos.
*[[Paralelos entre Hebreos y 1 Pedro]]
''Sus temas y su teología''
*La mayordomía de la carta de Judas es una denuncia profética en contra de "hombres impíos" (falsos maestros) que se han metido a la iglesia de los destinatarios. Estos falsos maestros usan la religión para satisfacer sus deseos mundanos, rechazan las autoridades sobrenaturales sobre ellos, y causan divisiones en la iglesia ([[Una descripción de los hombres impíos en Judas]]).
*Judas desea que sus destinatarios se opongan a los hombres impíos para defender la fe cristiana, que se conserven en el amor de Dios, y que rescaten a los que han sido influenciados por los falsos maestros ([[Las respuestas que Judas desea de sus destinatarios]]).
*Judas anima a sus destinatarios con varias doctrinas:
**La fe (la doctrina cristiana) que ellos comparten es preciosa (3, 20)
**Las profecías de Enoc (14-15) y los apóstoles de Jesucristo (17-18) se están cumpliendo.
**En la segunda venida de Cristo, los hombres impíos serán juzgados (4-7, 13), y los destinatarios recibirán la vida eterna (21).
**Por mientras, Cristo es poderoso para proteger a su pueblo para que no se caiga, y ellos deben permanecer dentro de su protección (1, 20-21, 24).
**El tema de la misericordia: Dios es misericordioso con ellos, y ellos deben ser misericordiosos también (1, 2, 4, 12, 21, 23).
*[[Un resumen del mensaje de Judas]]
*Otros temas teológicos en Judas:
**[[Dios el Padre en Judas]], [[Jesucristo en Judas]], [[La relación entre Dios Padre y Jesucristo en Judas]], [[Nombres para Dios en Judas]]. El Espíritu Santo se menciona dos veces en Judas: los inconversos no tienen al Espíritu (19), y los creyentes oran en el Espíritu (20).
*[[Ángeles y demonios en Judas]], [[El pecado en Judas]], [[La salvación en Judas]], [[La iglesia en Judas]], [[Escatología en Judas]].
''Sus aspectos literarios''
*Judas 24-25 contienen una doxología.
*[[Figuras en Judas]]
*A pesar de su brevedad, Judas contiene 14 hapax legomenoi (palabras en griego que no aparecen en el resto del NT). [[Hapax legomenoi en Judas]]
*En versículos 1 y 24, Judas dice que sus lectores son “guardados” por Dios. En v. 1 la palabra es τηρέω, y en v. 24 la palabra es φυλάσσω. Estos versículos forman un inclusio, porque la carta comienza y termina con el mismo concepto.
*Judas menciona a sus lectores directamente cuatro veces: en el saludo en Judas 1, y como "amados" en Judas 3, 17, y 20.
*Richard Bauckham dice que Judas usa midrás, una técnica interpretativa de los Judíos. [[Midrás en Judas]]
*Judas se inclina hacia combinaciones del número tres. [[El número tres en Judas]]
*[[Las categorías de oraciones gramaticales en Judas]]
*[[Personajes mencionados en Judas]]
*Bandstra encuentra ''una estructura quiástica en vv. 3-23'':
:3: Propósito de la carta: Un llamado a la defensa de la fe
::4: Ocasión: La entrada de los impíos
::5-16: Descripción de los impíos
:17-23: Exhortaciones: Cómo los lectores deben defender la fe<br><br>
:,,Fuente: Andrew Bandstra, “Onward Christian Soldiers—Praying in Love, with Mercy: Preaching on the Epistle of Jude”, en ''Calvin Theological Journal.'' April 1997 (vol. 32, no. 1). (Calvin Theological Seminary: Grand Rapids).,,
*Judas usa repetición:
**Tres veces la cita de 1 Enoc en Judas 15 repite la palabra “impío”.
**Tres veces Judas usa las palabras μὲν ("por un lado") y δὲ ("por el otro lado") para hacer contrastes, en Judas 8, 10, y 22.
**Cinco veces Judas repite la palabra οὑ̂τοι, "estas personas", para empezar una nueva crítica de los hombres impíos (Judas 8, 10, 12, 16, 19).
''Su tamaño y su género''
*Santiago comienza como una carta (1.1). Sin embargo, el resto de la “carta” no sigue la forma de una carta. Parece ser o una serie de sermones breves, o una serie de resúmenes de sermones, puestos por escrito para compartir con un público más amplio. Algunos comentaristas han propuesto “paranesis” (exhortación) o “sabiduría” para el género de este libro. Paranesis es una fusión de diversos materiales hortatorias conectadas, no por pasos en un argumento lógico, sino por la similitud de sus temas.
''Su estructura e interconexiones''
*La estructura de Santiago no es muy clara. Muchos comentaristas lo han tratado como una colección desconectada de diversos temas, similar al libro de Proverbios, porque no tiene un argumento de principio al fin.
*Por el otro lado, muchos han notado que Santiago vuelve a varios de sus temas a través del libro. Por esta razón ellos tratan de discernir una estructura más complicada en el libro.
*En [[Un bosquejo de Santiago]] simplemente dividimos las perícopas del libro, y las agrupamos en las secciones más aceptadas por los comentaristas.
*Otra estructura propuesta divide la carta así:
**1.1-21: Introducción
**1.22-2.26: Pronto para oír
**3.1-18: Tardo para hablar
**4.1-5.6: Tardo para la ira ,,Fuente: Wall, DLNTD, “James, Letter of”),,
*[[Aspectos de la estructura de Santiago capítulo 1]]
''Sus temas y su teología''
*Muchos dicen que el libro de Santiago no tiene mucha doctrina, pero Dean Deppe dice que cada sección de Santiago tiene una base teológica. [[Las bases teológicas de Santiago]].
*[[La relación entre creer, saber, oir, hablar y hacer en Santiago]]
*[[La cristología en Santiago]]
*[[El diablo, los demonios en Santiago]]
*[[Dios Padre en Santiago]]
*[[Divisiones y facciones en Santiago]]
*[[El dominio propio en Santiago]]
*En Santiago, Jacobo menciona a varios ejemplos del Antiguo Testamento para motivar a sus lectores: Abraham y Rahab (2.21-25), los profetas y Job (5.7-11), y Elías (5.14-18).
*[[El engaño en Santiago]]
*[[Escatología en Santiago]]
*Santiago no menciona al Espíritu Santo, con la posible excepción de 4.5.
*El libro de Santiago afirma al ser humano como imagen de Dios en 3.9, y menciona el cuerpo y el alma como los componentes del ser humano en 2.26. El alma aparece también en 1.21 y 5.20.
*[[La iglesia en Santiago]]
*[[La integridad en Santiago]]
*[[La ley de Dios en Santiago]]
*[[Nombres para Dios en Santiago]]
*[[El pecado y la tentación en Santiago]]
*[[La perfección en Santiago]]
*[[Las riquezas en Santiago]]
*[[La sabiduría en Santiago]]
*[[La salvación en Santiago]]
''Sus aspectos literarios''
*El libro de Santiago usa mucho la aliteración (repetición de sonidos). Véase [[La aliteración en Santiago]].
*[[Amonestaciones en Santiago]]
*[[Conexiones verbales en Santiago]]
*[[La diatriba en Santiago]]
*Santiago concluye varias secciones con ''dichos proverbiales'' (2.13, 2.26, 3.11-12, 3.18, 4.17, 5.20b)
*[[Figuras usadas en Santiago]] - no terminado
*[[La invención de nuevas palabras en Santiago]]
*Santiago frecuentemente llama a sus lectores “hermanos” y “mis amados hermanos” (1.2, 16, 19; 2.1, 5; 3.1, 10, 12; 4.11; 5.7, 9, 10, 12).
*[[Listas de virtudes en Santiago]]
*[[Personajes mencionados en Santiago]]
*[[Preguntas rápidamente contestadas en Santiago]]
*[[Preguntas retóricas en Santiago]]
*[[Ritmo y rima en Santiago]]
''Su lugar en el contexto canónico''
*El libro de Santiago cita a varios libros del Antiguo Testamento, especialmente el libro de Proverbios. Véase [[El uso del Antiguo Testamento en Santiago]] y [[Santiago y la literatura sapiencial]].
*Hay una alta concentración de alusiones a las palabras de Jesús en el Sermón del Monte en el libro de Santiago. Véase [[Santiago y el Sermón del Monte]].
*Muchos Cristianos han luchado con las aparentes contradicciones entre lo que dice Santiago sobre la justificación y lo que Pablo dice en Romanos y Gálatas. Proveemos este artículo para ayudar al lector navegar este asunto importante: [[Santiago 2.14-26 y las cartas de Pablo]].
*Santiago es una de [[Las cartas generales]]
*[[Paralelos entre 1 Pedro y Santiago]].
*Santiago 1.2-4 comparte varias características con [[Romanos 5.3-5 y 1 Pedro 1.6-7|Romanos 5.3-5, Santiago 1.2-4 y 1 Pedro 1.6-7]].
''Su autor''
*[[El autor de 1 Pedro]]
''Su público, y las circunstancias detrás de su composición''
*[[Los destinatarios de 1 Pedro]]
*[[La situación detrás de 1 Pedro]]
''La fecha y el lugar de su composición''
*[[La fecha y el lugar de redacción de 1 Pedro]]
''La transmisión de su texto griego''
*[[La transmisión del texto griego de 1 Pedro]]
*[[La unidad o integridad de 1 Pedro]]
''La historia de su interpretación''
*[[La aceptación y el uso de 1 Pedro por la iglesia]]
''Pautas para su uso e interpretación''
''Su autor''
''Su público, y las circunstancias detrás de su composición''
*[[La situación detrás de 1 Tesalonicenses]]
''La fecha y el lugar de su composición''
''La transmisión de su texto griego''
*[[Textos en 1 Tesalonicenses con asuntos textuales]]
''La historia de su interpretación''
''Pautas para su uso e interpretación''
''Su autor''
*El libro de Hebreos es anónimo, y los comentaristas han propuesto a varios Cristianos del primer siglo como el autor. Lo que parece seguro es que el apóstol Pablo no fue el autor de esta carta. Vease [[Candidatos para el autor de Hebreos]] y [[La propuesta de Pablo como autor de Hebreos]].
*El libro de Hebreos no da mucha información acerca de su autor. Sabemos que Timoteo era uno de sus colegas (13.23), y que el autor deseaba visitar a los destinatarios (13.18-19).
''Su público, y las circunstancias detrás de su composición''
*La situación de los destinatarios de Hebreos se puede resumir con este gráfico: <img src="http://www.giffmex.org/images/hebreossituacion.gif"> Véase [[La situación de los destinatarios de Hebreos]] para ver los versículos y detalles.
*Los destinatarios de Hebreos fueron de la segunda generación de Cristianos. Recibieron el evangelio de parte de personas que no fueron testigos oculares (2.3-4). Los líderes que fundaron la iglesia ya habían fallecido (13.7).
*En Hebreos 13.24 el autor dice que "''los de Italia'' os saludan.” No estamos seguros si era el autor que vivía en Roma y pasa los saludos de la iglesia de Roma a los destinatarios, o si los destinatarios vivían en Roma, y el autor pasa los saludos de los Italianos que residen con él en otro lugar.
*Los destinatarios del libro de Hebreos tenían una buena reputación de trabajo, amor y servicio (Hebreos 6.9-10).
*Unas notas viejas que quiero integrar: [[Las circunstancias y propósitos de Hebreos]]
*[[Las respuestas que el autor de Hebreos deseaba de sus destinatarios]]
''La fecha y el lugar de su composición''
*[[La fecha y el lugar de la composición de Hebreos]]
''La transmisión de su texto griego''
*77.2% del texto de Hebreos es libre de variaciones (234 de sus 303 versículos), y en general es un texto bien preservado. Textos difíciles incluyen 1.8, 11.17, 11.37, 12.3, y 12.7 ,,Fuentes: Lane; Carson, Moo, Morris, 404.,,
*Algunos eruditos dudan que Hebreos 13 fue parte de la carta original. Véase [[La integridad de Hebreos 13]] para los pros y contra
''La historia de su interpretación''
*[[La aceptación de Hebreos al canon]]
*Muchos Cristianos Protestantes o evangélicos han usado el libro de Hebreos para refutar ciertas doctrinas de la Iglesia Católica Romana. [[Hebreos y la Iglesia Católica Romana]]
''Pautas para su uso e interpretación''
''Su autor''
*El libro de Santiago fue escrito por Jacobo, el medio-hermano de Jesús. Pueden ver la evidencia pro y contra de su autoría en nuestro artículo [[Argumentos acerca del autor de Santiago]], y un poco de información acerca de Jacobo en [[Lo que sabemos acerca de Jacobo]].
*[[La relación entre los nombres Jacobo y Santiago]]
''Su público, y las circunstancias detrás de su composición''
*[[La situación histórica detrás de Santiago]]
*[[Las respuestas que Jacobo esperaba de los destinatarios originales de Santiago]]
''La fecha y el lugar de su composición''
*El libro de Santiago probablemente fue escrito en Jerusalén. Los eruditos debaten si fue escrito entre 40-50 D.C., o alrededor de 60 D.C. [[La fecha y el lugar de la composición de Santiago]]
''La transmisión de su texto griego''
*[[Asuntos textuales en Santiago]]
''La historia de su interpretación''
*[[La aceptación de Santiago al canon, y la historia de su interpretación]]
''Pautas para su uso e interpretación''
#Pablo visitó a la ciudad de Corinto durante su segundo viaje misionero. Trabajó con Aquilo y Priscila. Pasó de la sinagoga a los gentiles. Tuvo oposición, pero al proconsul Galión no le importaba. Pablo se quedó en Corinto un tiempo largo, como 18 meses (Hch. 18.1-18). Después fue a Efeso.
#En algun momento Pablo escribió a los Corintios desde Efeso a que no asociaran con personas inmorales (1 Co. 5.9). (¿2 Co. 6.14-7.1?)
#Algunos de la familia de Cloe vinieron con un informe sobre los conflictos en la iglesia (1 Co. 1.11, cf. 5.1). Al mismo tiempo Pablo recibió una carta de los Corintios con varias preguntas. En algún momento tres hermanos llegaron a Pablo, parece que con ayuda financiera (1 Co. 16.18-19).
#Pablo escribió 1 Corintios desde Efeso como respuesta tanto al informe que a las preguntas. Les cuenta de sus planes de visitarles y entretanto de enviar a Timoteo (1 Co. 16.1-10).
#Les iba a visitar en camino a Macedonia y otra vez de vuelta. Les visitó una vez, y fue muy severa la visita. Decidió no visitar la segunda vez, para no causarles más tristeza (2 Co. 1.15-2.2). En algun momento durante este tiempo Pablo escribió una “carta dolorosa” (2 Co. 2.3-4, 7.8) (¿2 Co. 11-13?).
#Algunos “super-apóstoles” llegaron a Corintio durante este tiempo y comenzaron a minar las intenciones y la integridad de Pablo. Entre sus acusaciones, criticaron a Pablo por su cambio de planes.
#Tito llegó con noticias de que la iglesia seguía amando a Pablo (2 Co. 7.6-7, 13). Pero es evidente que las acusaciones requerían una respuesta.
#Pablo tuvo que escribir 2 Corintios como respuesta a los “super-apóstoles.”
#Pablo envía a Tito y a otros dos hermanos anónimos para recoger la ofrenda para Jerusalén (2 Co. 8.16-24).
,,Fuentes: Varias.,,
|!#|!Sellos|!Trompetas|!Copas|
|1|Caballo blanco: conquista|Granizo y fuego; 1/3 de las plantas quemadas|Heridas|
|2|Caballo rojo: guerra|Montaña de fuego; 1/3 de las criaturas del mar mueren|El mar se convierte en sangre|
|3|Caballo negro: hambre|La estrella ajenjo, 1/3 del agua dulce es envenenada|Agua dulce se convierte en sangre|
|4|Caballo pálido: la muerte|Oscuridad de 1/3 del cielo|El sol quema|
|5|Los mártires asegurados|Langostas del abismo|Oscuridad|
|6|Terremoto, señales en el cielo|Cuatro ángeles matan a 1/3 de la población|El Río Eufrates se seca|
|7|Media hora de silencio|Proclamación de victoria|Terremoto y granizo|
,,Fuente: H. Wayne House, Chronological and Background Charts of the New Testament. (Grand Rapids: Zondervan) 146-147,,
Probablemente Santiago está hablando de la enfermedad física, y no la debilidad espiritual, como dicen algunos comentaristas.
Es notable que Pablo habla de personas con el don de sanar a otros, pero Santiago involucra a los ancianos de la iglesia.
Ungir con aceite: ¿Por qué? Hay cuatro interpretaciones:
!Interpretación #1. "El aceite tiene un poder medicinal”.
Se usaba aceites medicinales en el primer siglo (Lc. 10.34). Si esta interpretación es correcta, Santiago está exhortando a los ancianos a que aplican tanto la medicina como la oración. Objeción: Si es medicinal, surgen algunas preguntas:
#¿Por qué esperar la llegada de los ancianos para administrar medicina? Lo más lógico es que un familiar dará la medicina de inmediato.
#¿Está recetando la misma medicina (aceite) para todo tipo de enfermedad?
!Interpretación #2. “Usar aceite de esta forma tiene un poder sacramental.”
Según esta interpretación, el aceite es el “vehículo del poder divino” (Davids, 193) igual como los sacramentos fortalecen la fe del creyente.
#La unción extrema de la Iglesia Católica Romana es una aplicación de esta interpretación.
#Con esta interpretación siempre hay el peligro de la superstición, el peligro de atribuir al aceite en sí un poder mágico, como se hace hoy en día con el agua bendita, etc.
!Interpretación #3. “El aceite no tiene poder en sí, pero es un símbolo de la consagración.”
Según esta interpretación, la iglesia aparta o consagra al enfermo para atención especial en oración, igual como Israel consagraba sacerdotes y otros funcionarios ungiéndolos con aceite para varios ministerios (Lc. 4.18, Hch. 4.27, 10.38, 2 Co. 1.21, Heb. 1.9). Moo afirma que esta interpretación más concuerda con el uso en el AT de los verbos que Santiago usa aquí.
#Objeción: los ejemplos en la Biblia de la consagración son consagraciones para un ministerio, no para ser el objeto de las oraciones.
!Interpretación #4. “El aceite no tiene poder en sí, pero usar el aceite tiene un valor pastoral.”
Según esta interpretación el aceite es una ilustración concreta y visible de la gracia de Dios y las oraciones de los ancianos. Inspira esperanza en el enfermo de una forma más eficaz que las palabras por si solas. Su valor es para fortalecer el ánimo del enfermo, no para curar.
#Objeción: ¿Pero no sería suficientemente inspirador la imposición de manos? ¿Por qué el aceite?
#Si ungir aceite no tiene el mismo efecto pastoral hoy en día, ¿Estamos libres para suspenderlo? ¿Es el aceite una parte esencial de ser obediente a la exhortación de Stg. 4.5? ¿O es una parte cultural?
También se puede combinar dos o más de las posiciones.
En Mc. 6.13 y Lc. 10.34 encontramos otras curaciones usando aceite. Pero la gran mayoría de las curaciones milagrosas en el NT no incluyen aceite.
!Conclusión
Cada iglesia debe reflexionar sobre estas opciones y consideraciones y llegar a su propia conclusión. Este autor se inclina hacia opciones 3 y 4 en conjunto.
,,Fuente: Moo, 236-242,,
La caracterización de los personajes en Juan
#Hay un paralelo ente Apocalipsis y ''Hechos:'' en Apocalipsis 2.20-24, una profetiza que Juan llama Jezabel seduce a la iglesia en Tiatira a meterse en la inmoralidad sexual y comer comida sacrificada a ídoloes. En Hechos 15.28 el concilio de Jerusalén prohibió que las iglesias se metieran en estas dos actividades.
#Hay un paralelo entre Apocalipsis y la carta de ''Santiago'': en Apocalipsis 2.10 Jesús advierte a la iglesia en Esmirna que será probada, y promete que los fieles recibirán la 'corona de vida'. Santiago 1.12 dice que la persona que pasa la prueba recibirá la corona de vida.
#Hay dos paralelos entre Apocalipsis y ''1 Pedro'':
#*Apocalipsos 13.8 habla del "Cordero que fue inmolado" y en el mismo versículo menciona las palabras "desde el principio del mundo". 1 Pedro 1.19-20 igualmente compara Jesús a un cordero sacrificado, y dice que fue escogido desde la creación del mundo.
#*Tanto Apocalipsis como 1 Pedro 5.13 refieren a Roma como Babilonia.
#Apocalipsis tiene numerosos paralelos con ''2 Pedro'' y ''Judas''. Para la lista completa, consulta Wilson, 40. Lo que sigue es una muestra de ejemplos notables:
#*Falsos maestros comparados con Balaám: Apocalipsis 2.14; 2 Pedro 2.15, 3.17; Judas 11.
#*Contrastes entre conocimiento falso y conocimiento verdadero: Apocalipsis 2.17, 24; 2 Pedro 1.2-3, 16; Judas 10.
#*Cristo llamado la estrella de la mañana: Apocalipsis 2.28, 22.16; 2 Pedro 1.19.
#*El día de Cristo comparado a un ladrón: Apocalipsis 3.3, 16.15; 2 Pedro 3.10.
#*La desaparición del los cielos actuales y la tierra actual: Apocalipsis 6.14, 16.20, 20.11; 2 Pedro 3.10.
#*Ángeles caídos encadenados en un abismo: Apocalipsis 20.1-3; 2 Pedro 2.4; Judas 6.
#*Sodoma y Egipto: Apocalipsis 11.8; 2 Pedro 2.6; Judas 5, 7.
,,Fuentes: William Hendriksen, More Than Conquerors. (Grand Rapids: Baker, 1986), 47; Mark Wilson, Charts on the Book of Revelation. (Grand Rapids: Kregel, 2007), 40.,,
*Exhortar (1.6, 1.9, 2.6, 2.15
*Convencer (1.9)
*Reprender (1.13, 2.15)
*Tapar las bocas (1.11)
*Hablar (2.1, 2.15)
*Enseñar (2.4)
*Recordar (3.1)
*Insistir con firmeza (3.8)
*Hablar la palabra (4.29, 4.31, 11.19, 13.46, 14.25, 16.6, 16.32)
*Evangelizar la palabra (8.4, 15.35)
*Aceptar o recibir la palabra (8.14, 11.1, 17.11)
*Testificar la palabra (8.25)
*Escuchar la palabra (10.44, 13.7, 13.44, 19.10)
*Proclamar la palabra (13.5, 15.36, 17.13)
*Honrar la palabra (13.48)
*Enseñar la palabra (15.35, 18.11)
*Extender la palabra (20.7)
*Discutir de las Escrituras, explicando y persuadiendo (17.2-3)
*Escudriñar las Escrituras (17.11)
*Probar de las Escrituras (18.28)
*Discutir / debatir las Escrituras (17.2, 17.17, 18.4, 18.19, 19.8, 19.9, 20.7, 20.9, 24.12, 24.25)
*[[El nacimiento y juventud de Jesucristo]]
*[[La familia de Jesucristo]]
*[[La naturaleza humana de Jesucristo]]
*[[El bautismo de Jesucristo]]
*[[La tentación de Jesucristo]]
*[[Los discípulos de Jesucristo, el discipulado]]
*[[Las mujeres en la vida de Jesucristo]]
*[[Los milagros de Jesucristo]]
*[[La transfiguración de Jesucristo]]
*[[La entrada triunfal y la “purificación” del templo]]
*[[La primera Santa Cena]]
*[[La oración de Jesucristo en Getsemaní]]
*[[Los enemigos de Jesucristo, su arresto, y los juicios contra él]]
*[[La pasión y muerte de Jesucristo]]
*[[La sepultura de Jesucristo]]
*[[La resurrección de Jesucristo (Evangelios)]]
*[[La ascensión de Jesucristo]]
*[[El enojo]]
*[[El gozo y la felicidad]]
*[[El temor y la ansiedad]]
*[[Los deseos]]
*[[Consejos para escribir]]
*[[Consejos para estudiar]]
*[[El descuido del intelecto]]
*[[Soñar despierto, fantasea]]
*[[Las herramientas de un intelectual cristiano]]
*[[LA COPA acrónimo para los elementos de la oración]]
*[[Cuando nada doy]]
*[[El doble propósito de la vida]]
Asceticismo
Asistencia a la iglesia
Ayuno
Buenas obras de caridad
Comunión con otros Cristianos
El sábado / el día de reposo
Memorización de las Escrituras
Oración
Blasfemia
Hipocresía religiosa
Idolatría
Legalismo
Nominalismo
Arrepentimiento
Esperanza
Fe
Gratitud
Obediencia, sumisión
Perseverancia
Resistir las tentaciones
Santidad
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Repetición de una exhortación anterior a Timoteo (1.3-20)
:La exhortación propia (1.3-4)
:El propósito de la exhortación (1.5)
:El problema: Algunos oponentes abusan la ley (1.6-7)
:El uso correcto de la ley (1.8-11)
:Una defensa de la autoridad de Pablo (su llamado) (1.12-16)
:Doxología (1.17)
:Elaboración de la exhortación en 1.3-4 (1.18-19a)
:Repetición y expansión del problema en 1.6-7 (1.19b-20)
:Acerca de la oración (2.1-8)
:Acerca de las mujeres (2.9-15)
::La vestidura de la mujeres (2.9-10)
::El comportamiento de las mujeres (2.11-12)
::Apoyo de Génesis 2-3 (2.13-14)
::Conclusión (2.15)
:Acerca de los ancianos (3.1-7)
:Acerca de los diáconos (3.8-13)
:Propósito de las instrucciones (3.14-15)
Afirmación teológica (3.16)¿va con lo anterior o con lo que sigue?
:Afirmación teológica: Falsos maestros vendrán (4.1)
:Descripción de tales maestros y su doctrina (4.2-3)
:La respuesta cristiana y una exhortación a que Timoteo la enseñe (4.4-6)
:El entrenamiento de Timoteo (4.7-8)
:Afirmación teológica con una exhortación de enseñarla (4.9-11)
:Varias exhortaciones a que Timoteo desempeña su ministerio con integridad (4.12-16)
:Instrucciones misceláneas acerca de diferentes grupos (5.1-2)
:Acerca de las viudas (5.3-16)
:Acerca del reconocimiento de los ancianos (5.17-22)
::(Parentesis: Exhortación acerca de la salud de Timoteo (5.23))
:Declaración general acerca del carácter de las personas (5.24-25)
:Acerca de los esclavos (6.1-2)
:Evaluación de los que enseñan falsa doctrina (6.3-5)
:Contraste entre el contentamiento y la avaricia (6.6-10)
:Exhortación a que Timoteo huya el mal y escoja el bien (6.11-12)
:Encargo solemne a Timoteo (6.13-15a)
:Doxología (6.15b-16)
:Exhortación para los ricos (6.17-19)
:Encargo final (6.20-21a)
:Bendición de gracia (6.21b)
|Introducción (1.1-7)|>|Autor, destinatarios, saludo (1.1-2)|
|~|>|Dios consuela a los que sufren (1.3-7)|
|Pablo se defiende contra críticas de su cambio de itinerario (caps 1-7)|>|Pablo sufrió en Asia (1.8-11)|
|~|>|La “recomendación” de Pablo (1.12-14)|
|~|>|Pablo no fue vacilante en sus planes de viajar (1.15-17)|
|~|>|El mensaje de los apóstoles tampoco es vacilante (1.18-22)|
|~|>|Pablo canceló su visita a Corinto para no causarles más daño (1.23-24)|
|~|>|Hay que perdonar al que ofendió (2.5-11)|
|~|>|Una explicación de sus viajes (2.12-13; véase 7.5 para la continuación de esta sección)|
|~|Parentesis: la teología detrás del ministerio de Pablo (2.14-7.4)|Los apóstoles son el aroma enviado de Dios (2.14-17)|
|~|~|Los Corintios mismos son la carta de recomendación para Pablo (3.1-3)|
|~|~|La capacidad de los apóstoles viene de Dios, no de si mismos (3.4-6)|
|~|~|El ministerio de los apóstoles es superior al de Moisés (3.7-18)|
|~|~|Su integridad es transparente (4.1-2)|
|~|~|Pero los incrédulos son ciegos a la luz de los apóstoles (4.3-6)|
|~|~|Esta luz está contenida en los cuerpos débiles de los apóstoles, pero tienen la esperanza de nuevos cuerpos (4.7-5.5)|
|~|~|La consecuente confianza de los apóstoles (5.6-9)|
|~|~|Dios será su juez (5.10-11)|
|~|~|Los lectores deben evaluar a todos, incluso los apóstoles, desde la nueva perspectiva que Cristo ofrece (5.12-19)|
|~|~|Un resumen del mensaje evangelístico de los apóstoles (5.20-6.2)|
|~|~|Las pruebas que Pablo ha sufrido son sus recomendaciones (6.3-10)|
|~|~|Apelación a que lo amen (6.11-13)|
|~|~|//Fragmento o parentesis: No deben ser en yugo desigual con los incrédulos (¿los “super-apóstoles?”) (6.14-7.1)//|
|~|~|Pablo resume el pensamiento de 6.11-13: que los Corintios extiendan su amor a Pablo (7.2-4)|
|~|>|Pablo resume su explicación de sus viajes de 2.13 - Tito ha venido con noticias felices (7.5-7)|
|~|>|//Paréntesis: Al final, Pablo no se arrepiente de haber enviado una carta severa que envió (7.8-12)//|
|~|>|Pablo resume el pensamiento de 7.5-7 (7.13-16)|
|Pablo los anima para la ofrenda para Jerusalen (caps 8-9)|>|La generosidad de los Macedonios (8.1-5)|
|~|>|Exhortación de terminar la colecta (8.6-15)|
|~|>|Recomendación de los portadores (8.16-24)|
|~|>|Pablo presiona a los Corintios, pero tiene confianza en ellos en cuanto a la colecta (9.1-5)|
|~|>|Dios es generoso con los generosos (9.6-11)|
|~|>|El resultado de su generosidad es alabanza hacia Dios (9.12-15)|
|Pablo les advierte que él vendrá a Corinto para castigarlos (caps 10-13)|>|Pablo será atrevido cuando vaya (10.1-11; véase 12.19 para la continuación de esta sección)|
|~|Parentesis acerca de los "super-apóstoles" (10.12-12.18)|Pablo no quiere jactarse más allá de lo debido, como hacen los super-apóstoles (10.12-18)|
|~|~|Los Corintios aceptan la necedad de los super-apóstoles (11.1-4)|
|~|~|Pablo no es inferior a los super-apóstoles (11.5-15)|
|~|~|Pablo ahora se jactará como un necio (11.16-21a)|
|~|~|Pablo se jacta de sus experiencias difíciles (11.21b-33)|
|~|~|Pablo no se jactará de sus visiones y revelaciones (12.1-6)|
|~|~|Pablo solamente se jactará de su debilidad (12.7-10)|
|~|~|Aunque ellos lo toman por necio, él no será una carga financiera para ellos (12.11-18))|
|~|>|''Resume el pensamiento de 10.1-11:'' ¿Qué encontrará Pablo cuando llegue? (12.19-21)|
|~|>|Última advertencia que Pablo los castigará con el poder de Dios (13.1-4)|
|~|>|Exhortación a examinarse a si mismos y a los apóstoles (13.5-7)|
|~|>|Pablo escribe para la edificación de ellos (13.8-10)|
|Conclusión (13.11-14)|>||
|~|>||
!1.1-11:
>''1.3-4:'' Exposición: el poder y las promesas de Dios nos dan todo lo que necesitamos para escapar al mundo y disfrutar la vida piadosa.
>''1.5-11:'' Aplicación de la exposición
>>''1.5-7:'' Exhortación: Construyan virtud sobre virtud
>>''1.8:'' Razón positiva: Hacerlo resulta en que su conocimiento de Cristo no sea ineficaz
>>''1.9:'' Razón negativa: No hacerlo resulta en la ceguera espiritual y el olvido.
>>''1.10ª:'' Exhortación: Asegúrense de su vocación
>>''1.10b-11:'' Dos razónes:
>>>''1.10b:'' Razón #1: No caerán
>>>''1.11:'' Razón #2: Recibirán la bienvenida al reino de Cristo
!1.12-21:
>''1.12-15:'' Propósito de sus cartas: Pedro considera importante recordarles de la verdad, porque pronto va a morir.
>''1.16-18:'' Justificación de la autoridad de Pedro: fue testigo de la majestad de Jesucristo en su transfiguración.
>''1.19-21:'' Exhortación: La certeza de palabra de los profetas
>>''1.19:'' La exhortación propia: Presten atención a la palabra de los profetas
>>''1.20-21:'' Razón: Sus palabras no son de ellos mismos sino de Dios.
!2.1-22: Advertencia contra los falsos profetas
>''2.1-3a:'' Una profecía acerca de falsos apóstoles y la actividad engañosa de ellos
>''2.3b-10ª:'' Evidencia del AT que los falsos profetas serán condenados y los lectores rescatados
>>''2.3b:'' Declaración que los falsos profetas serán condenados
>>''2.4:'' Evidencia #1: Dios no perdonó a los ángeles de la antigüedad
>>indent{2.5: Evidencia #2: Dios no perdonó a los contemporáneos de Noé, pero rescató a Noé y su familia
>>''2.6-8:'' Evidencia #3: Dios condenó a Sodoma y Gomorra, pero rescató a Lot
>>''2.9-10ª:'' Conclusión: Dios sabe rescatar a los piadosos y juzgar a los impíos
>''2.10b-22:'' Descripción de los falsos profetas
>>''2.10b-12ª:'' Contraste: la blasfemia arrogante de ellos y la humildad de los ángeles
>>''2.12b:'' Comparación de los profetas falsos con los animales salvajes
>>''2.13-14:'' Descripción: Su búsqueda vergonzosa del placer
>>''2.15-16:'' Comparación: Son como Balaam
>>''2.17-19:'' Descripción: Hacen grandes promesas de libertad, pero sus palabras son vacías y ellos mismos son esclavos
>>''2.20-22:'' Denuncia: su destino es peor que el destino que habría tenido si nunca hubiera escuchado de Cristo
!3.1-18: Conclusión de la carta
>''3.1-2:'' Propósito de las cartas de Pedro: recordar a sus lectores del testimonio de los profetas y apóstoles, y estimular su reflexión
>''3.3-13:'' Defensa de la doctrina de la segunda venida de Cristo
>>''3.3-4:'' Objeción: Burladores dirán que la ausencia del juicio es prueba de que Jesús no vendrá
>>''3.5-7:'' Respuesta #1: Dios destruirá al mundo con fuego como destruyó al mundo con agua en el tiempo de Noé
>>''3.8-10:'' Respuesta #2: Dios tiene otro concepto del tiempo. Ha demorado en venir por causa de su paciencia; pero su venida será repentina
>>''3.11-12ª:'' Aplicación: Deben vivir vidas santas y esperar ese día
>>''3.12b-13:'' Clarificación: El día del Señor será la destrucción de la creación, pero también será la llegada de una nueva creación. Esta última es la parte que esperamos.
>''3.14-18ª:'' Exhortaciones finales / aplicación de 3.3-13
>>''3.14-15a:'' La exhortación comienza
>>''3.15b-16:'' Paréntesis: Pablo dice lo mismo
>>''3.17-18ª:'' La exhortación concluye
>''3.18b:'' Doxología
''Detalles''
1.1-2 envelope
1.3-5 Thanksgiving
>1.6-9a: Primera ronda de encargos
>1.9b-10: Resumen del evangelio de Jesucristo
>1.11-12: El testimonio de Pablo
>1.13-14: Segunda ronda de encargos
>1.15-18: Ejemplos de infidelidad y fidelidad
>>1.15: El mal ejemplo de los de Asia
>>1.16-18: El buen ejemplo de Onesiforo
>2.1-3: Tercera ronda de encargos
>2.4-6: Tres ilustraciones de la fidelidad
>2.7: Exhortación a la contemplación de las ilustraciones
>2.8-10: El evangelio de Pablo y su propia fidelidad a ello
>2.11-13: Afirmación doctrinal de la fidelidad de Dios
>2.14-17a: Exhortaciones: Timoteo y los líderes deben evitar las discusiones inútiles
>2.17b-18: El mal ejemplo de Himeneo y Fileto
>2.19: Afirmación doctrinal: Dios sabe los verdaderos santos
>2.20-21: Analogía de los utensilios
>2.22: Exhortación: Huir las pasiones de la juventud
>2.23-26: Exhortación: Cómo tratar a los oponentes
>3.1-9: Profecía / descripción de los días postreros
>3.10-11: El ejemplo de Pablo en medio de la persecución
>3.12-13: Afirmación de la inevitabilidad de la persecución y la corrupción
>3.14-17: Exhortación a que Timoteo siga fiel a las Escrituras que recibió
>4.1-2: Primer encargo a Timoteo
>4.3-4: Razón: la inminente apostasía
>4.5: Segundo encargo a Timoteo
>4.6-8: Razón: la inminente muerte de Pablo
>4.9-18: La petición de que Timoteo venga pronto, en vista de las circunstancias de Pablo
>4.19-20: Saludos finales
>4.21a: Parentesis: Repetición de la petición a que Timoteo venga
>4.21b: Conclusión de los saludos
>4.22: Bendición de gracia
''Detalles''
:1.3: Reporte propio de sus oraciones
:1.4-9: Los motivos de su acción de gracias: la fe y el amor de ellos
:1.10-12: El propósito de sus oraciones: su crecimiento
:2.6-7: Exhortación a fortalecerse en Cristo
:2.8: Exhortación a no dejar que otros los engañaran con la filosofía mundana
:2.9-15: Base teológica de las exhortaciones - ellos han muerto al mundo con Cristo, que venció a los poderes espirituales
:2.16-23: Continuación de la exhortación a no dejar que otros los engañaran con la piedad mundana
:3.1-4: Exhortación a no poner su mirada en cosas celestiales
:3.5-11: Exhortaciones a quitarse la ropa mundana
:3.12-17: Exhortaciones a vestirse de las virtudes de Cristo
::3.18: Exhortación a las esposas
::3.19: Exhortación a los esposos
::3.20: Exhortación a los hijos
::3.21: Exhortación a los padres
::3.22-25: Exhortación a los esclavos
::4.1: Exhortación a los amos
4.7-9: Recomendación de los portadores, Tíquico y Onésimo
4.10-15: Saludos de Pablo y sus compañeros
:4.10: Aristarco y Marcos
:4.11: Jesús el justo
:4.12-13: Epafras
:4.14: Lucas y Demas
:4.15: Pablo
4.16: Instrucción acerca de la lectura de la carta
4.17: Instrucción especial para Arquipo
4.18a: Firma de Pablo
4.18b: Exhortación final
4.18c: Bendición de gracia
{{indent{{{indent{Expresión propia (1.6-7)}}}}}}
{{indent{{{indent{Anatemas (1.8-9)}}}}}}
{{indent{{{indent{Defensa (1.10)}}}}}}
{{indent{''1.11-2.21: ''}}}
{{indent{{{indent{Declaración (1.11-12)}}}}}}
{{indent{{{indent{Evidencia: Después de su conversión, no fue a Jerusalén (1.13-17)}}}}}}
{{indent{{{indent{Evidencia: Su primera visita a Jerusalén fue corta (1.18-24)}}}}}}
{{indent{{{indent{Evidencia: En su segunda visita a Jerusalén, nadie añadió o cambió la posición de Pablo (2.1-10)}}}}}}
{{indent{{{indent{Evidencia: Pablo amonestó a Pedro en Antioquía (2.11-21).}}}}}}
{{indent{{{indent{{{indent{Relato (2.11-14)}}}}}}}}}
{{indent{{{indent{{{indent{¿2.15-21: Explicación a los Gálatas, o continuación del relato?}}}}}}}}}
{{indent{''3.1-4.7: Exposición de la relación de Ley, fe, promesa y Espíritu''}}}
{{indent{{{indent{Preguntas retóricas: ¿Por qué volverían de la fe a la Ley cuando la fe es lo que les trajo el Espíritu? (3.1-5)}}}}}}
{{indent{{{indent{Dios prometió la bendición a las naciones a través de Abrahám. Todos los que tienen fe como él son justificados como él (3.6-9)}}}}}}
{{indent{{{indent{La Ley no trae bendición, sino maldición. Pero Cristo recibió la maldición en si mismo para que la prometida bendición y el Espíritu Santo llegaran a los Gentiles (3.10-14)}}}}}}
{{indent{{{indent{La Ley vino posterior a la promesa de bendición y herencia, y no pudo anular o reemplazar esa promesa. Esa promesa es para Cristo, la simiente de Abrahám (3.15-18).}}}}}}
{{indent{{{indent{El propósito de la Ley era para las trasgresiones antes de la venida de Cristo. Nos declara prisioneros del pecado y nos dirige a la fe en Cristo. Ya que hemos llegado a la fe en Cristo, no necesitamos la Ley porque ha cumplido su propósito (3.19-25)}}}}}}
{{indent{{{indent{Los que estamos “en Cristo” ya no somos esclavos, sino hijos de Dios, simiente de Abrahám, herederos de la promesa, y hemos recibido el Espíritu Santo (3.26-4.7)}}}}}}
{{indent{''4.8-20: Indicación del cambio radical en la relación entre Pablo y los Gálatas''}}}
{{indent{{{indent{''Declaración:'' Volver a las fechas observadas por los judíos es volver a la esclavitud y hacer una pérdida de los esfuerzos de Pablo (4.8-11).}}}}}}
{{indent{{{indent{''Apelación:'' Que sean como Pablo (en su aceptación del evangelio), y que no olviden su primer amor para Pablo (4.12-16) }}}}}}
{{indent{{{indent{''Acusación:'' El motivo de los antagonistas (4.17)}}}}}}
{{indent{{{indent{''Exhortación:'' Fidelidad a la verdad (4.18)}}}}}}
{{indent{{{indent{''Expresión de frustración'' (4.19-20)}}}}}}
{{indent{''4.21-5.12: Exposición acerca de la Esclavitud y la Libertad''}}}
{{indent{{{indent{Analogías de Ismael e Isaac, Sinai-Jerusalén terrenal y Jerusalén celestial (4.21-27)}}}}}}
{{indent{{{indent{Aplicación al presente: Persecución, pero herencia (4.28-31)}}}}}}
{{indent{{{indent{Advertencia: Volver a la circuncisión es alejarse de la gracia de Cristo (5.1-4)}}}}}}
{{indent{{{indent{Alternativa: Fe, Espíritu, esperanza y amor (5.5-6)}}}}}}
{{indent{''Conclusiones de Pablo acerca de los antagonistas (5.7-12)''}}}
!5.13-6.10: Exhortaciones
{{indent{''5.13-26: Exhortaciones negativas''}}}
{{indent{{{indent{Exhortacion de no satisfacer a la carne, sino amar (13)}}}}}}
{{indent{{{indent{{{indent{Evidencia que el amor es conforme a la Ley (14)}}}}}}}}}
{{indent{{{indent{{{indent{Aplicación a la conflictiva situación en Gálatas (15)}}}}}}}}}
{{indent{{{indent{Forma de cumplir la exhortación: Andar conforme al Espíritu (16)}}}}}}
{{indent{{{indent{{{indent{La incompatibilidad de carne y Espíritu (17)}}}}}}}}}
{{indent{{{indent{{{indent{El Espíritu reemplaza la Ley (18)}}}}}}}}}
{{indent{{{indent{{{indent{Descripción de los hechos de la carne, y su consecuencia (19-21)}}}}}}}}}
{{indent{{{indent{{{indent{Descripción del fruto del Espíritu, y su conformidad a la Ley (22-23)}}}}}}}}}
{{indent{{{indent{Conclusión teológica: crucifixión al mundo y vida por el Espíritu (24-25)}}}}}}
{{indent{{{indent{Aplicación a la conflictiva situación de los Gálatas (26)}}}}}}
{{indent{''6.1-10: Exhortaciones positivas''}}}
{{indent{{{indent{Exhortaciones específicas (6.1-6)}}}}}}
{{indent{{{indent{{{indent{Restaurar a los pecadores pero con cuidado (1)}}}}}}}}}
{{indent{{{indent{{{indent{Sobrellevar las cargas (2)}}}}}}}}}
{{indent{{{indent{{{indent{Cumplir con responsabilidades en vez de compararse con los demás (3-5)}}}}}}}}}
{{indent{{{indent{{{indent{Compartir con los maestros (6)}}}}}}}}}
{{indent{{{indent{Resultados de obedecer las exhortaciones (6.7-9) }}}}}}
{{indent{{{indent{Exhortación general para concluir: Hacer todo el bien que podemos (6.10).}}}}}}
!6.11-18: Conclusión de la carta
{{indent{Firma (6.11)}}}
{{indent{Última palabra acerca de los antagonistas (6.12-15)}}}
{{indent{Bendición de paz (6.16)}}}
{{indent{Última exhortación (6.17)}}}
{{indent{Bendición de gracia (6.18)}}}
1.1-4.13: Preparación para el ministerio de Jesús
1.1-4: Introducción al Evangelio
1.5-25: Zacarías y Gabriel
1.26-38: María y Gabriel
1.39-56: María y Elisabet, la canción de María
1.57-66: El nacimiento de Juan
1.67-80: La canción de Zacarías
2.1-7: El nacimiento de Jesús
2.8-20: Los pastores
2.21-39: La circuncisión de Jesús y su presentación en el templo
25-35: Simeón
36-38: Ana
2.40: El crecimiento de Jesús (1)
2.41-51: Jesús en Jerusalén a los 12 años
2.52: El crecimiento de Jesús (2)
3.1-20: El ministerio de Juan
3.21-22: El bautismo de Jesús
3.23-38: La edad y la genealogía de Jesús
4.1-13: La tentación de Jesús
4.14-9.50: El ministerio de Jesús en Galilea
4.14-15: Introducción al ministerio de Jesús
4.16-30: Recepción en Nazaret
4.31-37: Exorcismo en Capernaúm
4.38-39: La suegra de Pedro
4.40-44: Ministerio en Capernaúm y Judea
5.1-11: Sermón desde un barco; pescando; llamado de tres discípulos
5.12-16: Un leproso
5.17-26: Un paralítico del techo y el perdón de los pecados
5.27-39: Llamado de Leví y una fiesta: ¿Ayunar o celebrar?
6.1-11: El Señor del Sábado (dos ocasiones)
6.12-16: Los 12 discípulos
6.17-49: El sermón del lugar llano
Bienaventuranzas, 20-23
Ayes, 24-26
Amor para los enemigos, 27-38
Contra la hipocresía, 39-49
7.1-10: El siervo del centurión
7.11-17: Resurrección del hijo de la viuda
7.18-35: La pregunta de Juan y la respuesta de Jesús
7.36-50: Simón el Fariseo y la mujer que amó más
8.1-3: Las mujeres
8.4-15: Parábola del sembrador
8.16-18: La lámpara expuesta
8.19-21: Mi madre y mis hermanos
8.22-25: Viento y olas
8.26-39: El endemoniado gadareno
8.40-56: Jairo y la mujer con flujo de sangre
9.1-6: Comisión de los doce
9.7-9: La reacción de Herodes
9.10: El reporte de los doce
9.11-17: Alimentando a 5,000 hombres
9.18-27: La confesión de Pedro y la predicción de la pasión
9.28-36: La Transfiguración
9.37-45: Exorcismo
9.46-50: ¿Quién es el mayor?
9.51-19.27: El viaje de Jesús a Jerusalén
9.51-56: ¡Quemen a los Samaritanos!
9.57-62: Los que querían ser discípulos
10.1-16: Comisión de los 70
10.17-24: Reporte de los 70
10.25-37: El buen Samaritano
10.38-42: María y Marta
11.1-13: La oración
11.14-26: Exorcismos por el poder de Dios
11.27-28: María
11.29-32: Señal de Jonás
11.33-36: Esconder una lámpara
11.37-54: Cena con un Fariso provoca ayes
12.1-12: A quién temer
12.13-21: La codicia
12.22-34: La ansiedad
12.35-48: Siervos vigilantes
12.49-53: Jesús trae división
12.54-59: Interpretar al cielo / arreglar asuntos en el camino
13.1-9: Arrepiéntanse o perezcan; la higuera
13.10-17: Sanar en el día de reposo
13.18-22: El reino de Dios
13.23-30: Exclusión del reino
13.31-35: Herodes y Jerusalén
14.1-6: Sanar en el día de reposo
14.7-24: Acerca de los banquetes
14.25-35: Requisitos para ser discípulos de Jesús
15.1-7: La oveja perdida
15.8-10: La moneda perdida
15.11-32: El hijo perdido
16.1-9: Parabola del mayordomo infiel
16.10-13: El uso del dinero
16.14-18: Justificarse; la ley; el divorcio
16.19-31: El rico y Lázaro
17.1-6: Tropiezos, perdón y fe
17.7-10: El actitud de los siervos
17.11-19: Diez leprosos
17.20-37: Señales antes de la venida del Hijo del Hombre
18.1-8: La viuda y el juez
18.9-14: El Fariseo y el publicano
18.15-17: Los niños
18.18-30: El joven rico
18.31-34: Predicción
18.35-43: Un ciego en Jericó
19.1-10: Zaqueo
19.11-27: Parábola de las minas
19.28-21.38: Conflicto en Jerusalén
19.28-40: Entrada triunfal
19.41-44: Jerusalén
19.45-46: Purificación del Templo
19.47-48: Reacción de los sacerdotes
20.1-8: ¿Con qué autoridad?
20.9-19: Parábola de la viña
20.20-26: ¿Cesar o Dios?
20.27-40: Pregunta acerca de la resurrección
20.41-44: ¿Quién es el hijo de David?
20.45-47: Acusación de los escribas
21.1-4: La ofrenda de la viuda
21.5-19: La demora del fin
21.20-24: La destrucción de Jerusalén no demora
21.25-33: Señales del fin
21.34-36: Aplicación: Sed alertos
21.37-38: Rutina diaria de Jesús
22.1-24.53: La pasión y resurrección de Jesús
22.1-6: Judas
22.7-13: Preparaciones
22.14-38: El aposento alto
22.39-46: Getsemani
22.47-53: El arresto
22.54-62: Pedro
22.63-65: Golpes
22.66-71: Juicio
23.1-7: Pilato
23.8-12: Herodes
23.13-25: Pilato y la multitud
23.26-49: La crucifixión y muerte de Jesús
23.50-56: El entierro de Jesús
24.1-12: La tumba vacía
24.13-32: El camino a Emaús
24.33-43: Se aparece a los 12
24.44-49: Promesa del Espíritu Santo
24.50-53: La ascensión y la respuesta de los discípulos
!!1.3-12: La herencia segura que nos espera
>1.3ª: Doxología
>1.3b-5: Afirmación: Esperamos una salvación segura
>1.6-7: Afirmación: Sus pruebas refinan su fe
>1.8-9: Afirmación: Ustedes creen y aman a un Dios que no ven, y tienen gozo
>1.10-12: Afirmación: los profetas sirvieron a ustedes.
!!1.13-2.3: Acciones que resultan de la doctrina cristiana
>1.13: Exhortación: Preparen sus mentes y esperen la venida del Señor
>1.14-16: Exhortación: Vivan en santidad
>>1.14-15: Exhortación propia
>>1.16: Cita del AT de apoyo
>1.17-21: Exhortación: Vivan en temor santo
>>1.17ª: Razón: Tu Padre es un juez imparcial
>>1.17b: Exhortación propia
>>1.18-21: Razón: Han sido redimidos por la sangre preciosa de Cristo
>1.22b-25: Exhortación: Vivan en amor
>>1.22ª: Razón: Sus almas han sido purificados
>>1.22b: Exhortación propia
>>1.23-25: Razón: Han sido regenerados por la palabra de Dios
>2.1-3: Exhortación: Cambien de apetito
>>2.1: Exhortación: Eliminen la maldad
>>2.2ª: Exhortación: Tengan sed para la leche espiritual
>>2.2b-3: Razón: Han probado la bondad del Señor
!!2.4-10: La iglesia, piedra escogida por Dios
>2.4-8: Afirmación: La iglesia es la formación de un sacerdocio
>>2.4-5: Afirmación propia
>>2.6-8: Cita del AT de apoyo
>2.9ª: Afirmación: La identidad teológica de la iglesia: el nuevo Israel
>2.9b: El propósito de la iglesia: evangelismo
>2.10: Afirmación: la iglesia es la formación de un nuevo pueblo
!!2.11-3.12: Código de Hogar: Exhortaciones a varios miembros del hogar
>2.11-12: Exhortación a un estilo de vida evangelístico
>2.13-17: Exhortaciones a los ciudadanos y libres
>2.18-25: Exhortaciones a los esclavos
>3.1-6: Exhortaciones a las esposas
>3.7: Exhortaciones a los maridos
>3.8: Exhortación general al amor
>3.9-12: Exhortación general a bendecir a los que los maldicen
>>3.9a: Exhortación propia
>>3.9b: Motivo: Si lo hacen, recibirán una bendición
>>3.10-12: Cita del AT de apoyo
!!3.13-17: Respuestas a la persecución
>3.13: Pregunta: ¿Quién te lastimará por hacer el bien?
>3.14ª: Afirmación: Pero los que son maltratados así son benditos.
>3.14b: Cita del AT de apoyo
>3.15-16: Exhortación: Estén listos para defender su esperanza
>>3.15: Exhortación propia
>>3.16: Razón: Para silenciar a los acusadores
>3.17: Afirmación: Es mejor sufrir por Cristo que por ser malhechor
!!3.18-4.6: Tenemos que morir al pecado con Cristo
>3.18a: Afirmación: Cristo murió para llevarnos a Dios
>3.18b: Afirmación: Aunque Cristo murió, el Espíritu le hizo vivir nuevamente
>3.19-20a: Afirmación: En el Espíritu, Cristo predicó a los espíritus encarcelados que desobedecieron en el tiempo de Noé
>3.20b: Afirmación: 8 personas fueron salvas por atravesar el agua en el arca
>3.21-22: Afirmación: Asimismo, las aguas del bautismo les salvan a ustedes por medio de la resurrección de Cristo, exaltado sobre los poderes espirituales
>4.1ª: Aplicación / exhortación: Estén dispuestos a sufrir como Cristo
>4.1b-2: Razón: Los que han sufrido ya no viven para el pecado
>4.3: Amonestación: Ustedes ya han pasado suficiente tiempo en el pecado
>4.4-5: Afirmación: Los paganos no les entienden, pero tendrán que rendir cuentas al Dios que juzga a los vivos y a los muertos
>4.6: Explicación de la idea en v. 5 que Dios juzgará a 'los muertos'
!!4.7-11: La vida apropiada en vista del fin del mundo
>4.7a: Afirmación: El fin se acerca
>4.7b-c: Exhortación a la sobriedad
>>4.7b: Exhortación propia
>>4.7c: Motivo: para que puedan orar
>4.8a-b: Exhortación al amor mútuo
>>4.8a: Exhortación propia
>>4.8b: Motivo: porque el amor cubre los pecados
>4.9: Exhortación a la hospitalidad
>4.10-11c: Exhortación al uso fiel de la gracia / los dones
>>4.10: Exhortación propia
>>4.11a: primer ejemplo: los que hablan
>>4.11b: segundo ejemplo: los que sirven
>>4.11c: Motivo: para que Dios sea alabado
>4.11d: Doxología
!!4.12-19: La respuesta apropiada al sufrimiento y el juicio que se acerca
>4.12-13: Exhortación: No deben ser sorprendidos por las pruebas
>>4.12-13a: Exhortación propia: No se sorprendan por las pruebas sino regocíjense
>>4.13b: Motivo: porque van a participar en la gloria venidera
>4.14-18: Promesa condicional: los que son insultados son bienaventurados
>>4.14a: Promesa propia: Considérense benditos si son insultados
>>4.14b: Motivo: porque el Espíritu está sobre ustedes
>>(4.15-16: Paréntesis: deben sufrir por ser Cristianos, no por ser criminales)
>>4.17-18: Motivo: el juicio se acerca
>4.19: Exhortación final: los que sufren deben encomendarse a Dios y seguir haciendo el bien
!!5.1-11: Exhortaciones finales
>5.1-4: Exhortación a los ancianos: apacenten la grey
>5.5a: Exhortación a los jóvenes: sométanse a sus ancianos
>5.5b-10: Exhortaciones a todos
>>5.5b: Exhortación a la humildad
>>5.5c: Motivo: Promesa del AT
>>5.6a: Repetición de la exhortación a la humildad
>>5.6b: Razón: para que Dios los apoye
>>5.7a: Exhortación a que dependan de la gracia
>>5.7b: Motivo: porque Dios se preocupa por ellos
>>5.8a: Exhortación al dominio propio
>>5.8b: Motivo: porque el diablo busca devorarlos
>>5.9a: Exhortación de resistir al diablo
>>5.9b: Motivo: porque otros creyentes están enfrentando la misma oposición
>>5.10: Promesa: Después de los sufrimientos Dios les restaurará y fortalecerá
>5.11: Doxología
!!5.12-14: Conclusión de la carta
>5.12: Recomendación de Silvano y la exhortación de obedecer la carta
>5.13-14a: Saludos finales
>5.14b: Bendición de paz
Fuente: estudio personal del autor, comparando después con los bosquejos de varios comentarios.
|Caps. 1-3|Cristo entre los candelabros, dictando cartas a las iglesias|
|Caps. 4-5|Cristo el León y el Cordero, digno de abrir los sellos del rollo|
|Caps. 6-11|Cristo el revelador, abriendo los sellos|
|Caps. 12-14|Cristo el recién nacido y el Cordero|
|Caps. 15-16|Cristo el que viene sobre las nubes para acosechar|
|Caps. 17-20|Cristo el guerrero sobre el caballo blanco|
|Caps. 21-22|Cristo el novio de la iglesia|
Podemos ver acciones de gracias en diferentes contextos en el AT:
''Al final de un salmo de petición, anticipando la respuesta de Dios''
@@margin-left: 2em;display:block;Alabaré a Jehová conforme a su justicia
y cantaré al nombre de Jehová, el Altísimo.
Salmo 7.17@@
@@margin-left: 2em;display:block;Te alabaré, Jehová, con todo mi corazón.
Contaré todas tus maravillas.
Me alegraré y me regocijaré en ti;
cantaré a tu nombre, Altísimo.
Salmo 9.1-2@@
''Al final de un salmo de petición, anunciando que Dios había respondido''
@@margin-left: 2em;display:block;Voluntariamente sacrificaré a ti;
alabaré tu nombre, Jehová, porque es bueno,
porque él me ha librado de toda angustia
y mis ojos han visto la ruina de mis enemigos.
Salmo 54.6-7@@
@@margin-left: 2em;display:block;Entraré en tu Casa con holocaustos;
te pagaré mis votos,
que pronunciaron mis labios
y habló mi boca cuando estaba angustiado.
Holocaustos de animales engordados te ofreceré,
te inmolaré carneros;
te ofreceré en sacrificio toros y machos cabríos.
¡Venid, oíd todos los que teméis a Dios,
y contaré lo que ha hecho en mi vida!
Salmo 66.13-16@@
''Usos más generales de acciones de gracias''
@@margin-left: 2em;display:block;Alabaré a Jehová con todo el corazón
en la compañía y congregación de los rectos.
Grandes son las obras de Jehová,
buscadas de todos los que las quieren.
Salmo 111.1-2@@
@@margin-left: 2em;display:block;Proclamada a las naciones:
Se acordarán y se volverán a Jehová
todos los confines de la tierra,
y todas las familias de las naciones
adorarán delante de ti,
Salmo 22.27@@
''Las naciones responden''
@@margin-left: 2em;display:block;Entonces nuestra boca se llenó de risa
y nuestra lengua de alabanza.
Entonces decían entre las naciones:
«¡Grandes cosas ha hecho Jehová con estos!».
Salmo 126.2@@
Acción de gracias es “doxológica; es decir, es confesional, no restringida, no avergonzada, y dicha por un ser completamente comprometido.” (128)
Es ocasionado por una nueva realidad llevada a cabo por Dios.
,,Fuente: Walter Brueggemann, Theology of the Old Testament. (Minneapolis: Fortress Press, 1997). 126-130. El texto es la Reina Valera 1995.,,
"Hasta la exégesis pudiera evitar la trampa del historicismo con tales prácticas abominables como son moralizar, alegorizar, sicoanalizar, reinterpretar o espiritualizar el texto luego de haber cumplido con las obligaciones profesionales como es localizar el texto en la situación del espacio y tiempo del escritor. Pero de todas formas pudiera caer en el enfoque muerto quye sucede cuando el exégeta e intérprete termina su tarea teniendo verbos analizados, formas irregulares identificados y enlaces con formas afines anotadas. Por importante que el ejercicio sea, no puede vencer el resultado puramente analítico."
,,Hacia una teología del Antiguo Testamento. (Miami: Vida, 2000), 33,,