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John 1:1-2:1 symbolize the first week of creation which ended on the 7th day with the wedding of Adam and Eve. John's week ends with the wedding in Cana.
Day #1 |
1:23-28 "This was the witness of John, when the Jews sent to him priests and Levites from Jerusalem..." "This happened at Bethany, on the far side of the Jordan, where John was baptizing." |
Day #2 |
1:29-34 "The next day..." "I have seen and I testify that he is the Son of God." |
Day #3 |
1:35-42 "The next day..." "You Simon son of John; you are to be called Cephas-which means Rock."
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Day #4 |
1:43-51 "The next day..." "...you will see heaven open and the angels of God ascending and descending over the Son of man." |
Day #5-6 |
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Day #7 |
2:1 "On the third day"...[from the last day which was day 4] there was a wedding at Cana in Galilee." |
Michal Hunt, Copyright © 2003 Agape Bible Study. Permissions All Rights Reserved.
Jesus identifies Himself with the significant and symbolic words: I AM, ego ami, which reminds us of Yahweh's revelation of Himself to Moses3 times as I AM in Exodus 3:13-14. In John's Gospel Jesus will use these words 26 times and in 7 different metaphors [each used with a predicate nominative]:
1. 6:35 |
"I AM the bread of life" |
2. 8:12 |
"I AM the light of the world" |
3. 10:7 |
"I AM the gate for the sheep" |
4. 10:11 |
"I AM the good shepherd" |
5. 11:25 |
"I AM the resurrection and the life" |
6. 14:6 |
"I AM the way and the truth and the life" |
7. 15:1 |
"I AM the true vine" |
Michal Hunt, Copyright © 2003 Agape Bible Study. Permissions All Rights Reserved.
St. John will also record four "I AM" statements in which Jesus does not use a predicate nominative:
"I AM" with predicate nominative |
"I AM" without predicate nominative |
1. 6:35 |
"I AM the bread of life" |
1. 8:24 |
"...if you do not believe that I AM, you will die in your sins." |
2. 8:12 |
"I AM the light of the world" |
2. 8:28 |
When you have lifted up the Son of man, then you will know that I AM (He)* |
3. 10:7 |
"I AM the gate for the sheep" |
3. 8:58 |
"In all truth (Amen, amen) I tell you, before Abraham ever was, I AM." |
4. 10:11 |
"I AM the good shepherd" |
4. 13:19 |
"I tell you this now, before it happens, so that when it does happen you may believe that I AM (He)*" |
5. 11:25 |
"I AM the resurrection and the life" |
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6. 14:6 |
"I AM the way and the truth and the life" |
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7. 15:1 |
"I AM the true vine" |
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Have you noticed the progression of days in the first chapters of John’s Gospel? Each of the days are explicitly punctuated with the phrases ‘the next day’ or ‘the following day’.
If the beginning of John’s Gospel is the first day, then the following table tabulates the ongoing progression:
After this, the next reference to days occurs in the first verse of the next chapter (in John 2:1), where a jump of three days is inferred. John 2:1 states that ‘On the third day there was a wedding in Cana of Galilee’. The progression of four days in John 1 is therefore now extended to seven days:
The above table completes the textual references to the progression of seven days, but why is this significant? Well, the wedding at Cana where water was turned into wine, can be seen to be on the third day as explicitly stated in John 2:1 and, when all the days are considered, the wedding at Cana is also on the seventh day. So, from the beginning of John’s Gospel until the wedding at Cana, there is an emphasis on the third and seventh day.
This emphasis precisely matches the days of water sprinkling prescribed by the Hebrew Law of Purification in Numbers 19:19 – namely the third and seventh day.
Numbers 19:19 The clean person shall sprinkle the unclean on the third day and on the seventh day.
Remember that the first sign miracle (of water to wine at this wedding) symbolically represents the ‘better covenant’ (Hebrews 7:22) of Jesus’s blood that supersedes the ceremonial water contained in the six stone water pots which was prepared according to Law of Purification (described in Numbers 19)! The first chapter of John’s Gospel, therefore, builds up a perfect fit of the progression of days with the Hebrew Law of Purification!
This timing alignment (of the opening of John’s Gospel with the Hebrew Law of Purification which defined how the ceremonial water stored in the pots was prepared), focuses the reader onto the redemptive work of Christ through His shed blood, as represented by the new wine at the wedding at Cana. The opening grand statements of John 1:1 ‘In the beginning was the Word, and the Word was with God, and the Word was God’ together with the ‘Word became flesh’) find an emphasis in Jesus’ water to wine miracle at this very blessed wedding.
The Hebrew way is all about symbolism, metaphor and type and the first chapters of John’s Gospel do not disappoint! The work of God is no longer to prepare ceremonial water according to the Levitical Law of Purification (prescribed in Numbers 19 with the Red Heifer sacrifice), rather the work of God is now to believe.
John 6:29 Jesus answered and said to them, “This is the work of God, that you believe in Him whom He sent.”
How pertinent that at the end of the wedding at Cana, the narrative states that the disciples believed in Jesus:
John 2:11 This beginning of signs Jesus did in Cana of Galilee and manifested His glory; and His disciples believed in Him.
The Hebrew Wedding of Seven Days
This symbolism is further sealed by the fact that Hebrew Weddings were seven days long (see Genesis 29:27 and Judges 14:17).
In the great biblical timeline of seven thousand Bible Years, it is only at 6000 Bible Years that ‘physical death’ is finally loosed off all believers at the conclusion of the first resurrection. Just as just as Adam was made perfect on the sixth day of creation (Genesis 1:26-31) so all believers will be raised to physical life and will receive their new incorruptible resurrection bodies (1 Corinthians 15:53) at the closure of 6000 Bible Years.
This correlates well with the new wine conversion and its resulting benefits, being served towards the end of the wedding.
John 2:10 And he said to him, “Every man at the beginning sets out the good wine, and when the guests have well drunk, then the inferior. You have kept the good wine until now!”
Indeed, in the progression of days of John’s Gospel, the wedding at Cana was on the seventh day. The full benefits of the new wine may, therefore, be metaphorically seen to be fully realised on the seventh day in this progression of John’s Gospel. The fully realised benefits being resurrection life and resurrection bodies for all believers from the previous 6000 Bible Years and being given just before the seventh day’s rest (of the Millennial Kingdom).
The number of pots (at the wedding in Cana) is important because these six stone containers subtly depict the higher time frame of 6000 Bible Years. Not only because of the obvious ‘six’ but because the numerical value (in the original Greek) of the stone water pots is ‘613’ – the number of commandments in the Hebrew Law (Torah) which holds believing humanity in physical death for 6000 Bible Years. It is the Law which condemns us to death (Romans 7:9-10). Of course, Jesus perfectly fulfilled the Law and paid the price for all sin resulting in a new believer immediately being born again and receiving spiritual life. However, physical death still has a hold on believers until the conclusion of the first resurrection at the close of 6000 Bible Years. The replacement of water to wine (in the six stone water pots) literally brought joy near the end of the seven days at Cana, just as the first resurrection will bring joy and life to all believers at the end of 6000 Bible Years in the higher time frame of the 7000 Bible Years assigned to creation.
As a majestic seal to this truth, the number ‘613’ is the 112th prime number which is the number of rows in the Genesis 1:1 and John 1:1 triangle. A triangle which represents the whole of creation subject to the Law (and the grip of physical death) until towards the end of God’s working week (at the end of day six) and the beginning of His seventh day’s rest of the Millennial Kingdom.
https://books.jrhill.com/teaching/015 |
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I refer to the several indications of a clear correspondence between what happened on the different days of the creation story in Genesis and what John relates ...
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Hagia Sophia
From Wikipedia, the free encyclopedia
Hagia Sophia (Turkish: Ayasofya; Ancient Greek: Ἁγία Σοφία, romanized: Hagía Sophía; Latin: Sancta Sapientia; lit. 'Holy Wisdom'), officially the Hagia Sophia Grand Mosque (Turkish: Ayasofya-i Kebir Cami-i Şerifi; Greek: Μεγάλο Τζαμί της Αγίας Σοφίας),[3] is a mosque and former church serving as a major cultural and historical site in Istanbul, Turkey. The last of three church buildings to be successively erected on the site by the Eastern Roman Empire, it was completed in AD 537. The site was an Eastern rite church from AD 360 to 1453, except for a brief time as a Latin Catholic church between the Fourth Crusade and 1261.[4] After the fall of Constantinople in 1453, it served as a mosque until 1935, when it became a museum. In 2020, the site once again became a mosque.
The current structure was built by the Byzantine emperor Justinian I as the Christian cathedral of Constantinople for the Byzantine Empire between 532 and 537, and was designed by the Greek geometers Isidore of Miletus and Anthemius of Tralles.[5] It was formally called the Church of God's Holy Wisdom (Greek: Ναὸς τῆς Ἁγίας τοῦ Θεοῦ Σοφίας, romanized: Naòs tês Hagías toû Theoû Sophías)[6][7] and upon completion became the world's largest interior space and among the first to employ a fully pendentive dome. It is considered the epitome of Byzantine architecture[8] and is said to have "changed the history of architecture".[9] The present Justinianic building was the third church of the same name to occupy the site, as the prior one had been destroyed in the Nika riots. As the episcopal see of the ecumenical patriarch of Constantinople, it remained the world's largest cathedral for nearly a thousand years, until the Seville Cathedral was completed in 1520. Beginning with subsequent Byzantine architecture, Hagia Sophia became the paradigmatic Orthodox church form, and its architectural style was emulated by Ottoman mosques a thousand years later.[10] It has been described as "holding a unique position in the Christian world"[10] and as an architectural and cultural icon of Byzantine and Eastern Orthodox civilization.[10][11][12]
The religious and spiritual centre of the Eastern Orthodox Church for nearly one thousand years, the church was dedicated to the Holy Wisdom.[13][14][15] It was where the excommunication of Patriarch Michael I Cerularius was officially delivered by Humbert of Silva Candida, the envoy of Pope Leo IX in 1054, an act considered the start of the East–West Schism. In 1204, it was converted during the Fourth Crusade into a Catholic cathedral under the Latin Empire, before being returned to the Eastern Orthodox Church upon the restoration of the Byzantine Empire in 1261. Enrico Dandolo, the doge of Venice who led the Fourth Crusade and the 1204 Sack of Constantinople, was buried in the church.
After the fall of Constantinople to the Ottoman Empire in 1453,[16] it was converted to a mosque by Mehmed the Conqueror and became the principal mosque of Istanbul until the 1616 construction of the Sultan Ahmed Mosque.[17][18] Upon its conversion, the bells, altar, iconostasis, ambo, and baptistery were removed, while iconography, such as the mosaic depictions of Jesus, Mary, Christian saints and angels were removed or plastered over.[19] Islamic architectural additions included four minarets, a minbar and a mihrab. The Byzantine architecture of the Hagia Sophia served as inspiration for many other religious buildings including the Hagia Sophia in Thessaloniki, Panagia Ekatontapiliani, the Şehzade Mosque, the Süleymaniye Mosque, the Rüstem Pasha Mosque and the Kılıç Ali Pasha Complex. The patriarchate moved to the Church of the Holy Apostles, which became the city's cathedral.
The complex remained a mosque until 1931, when it was closed to the public for four years. It was re-opened in 1935 as a museum under the secular Republic of Turkey, and the building was Turkey's most visited tourist attraction as of 2019.[20]
In July 2020, the Council of State annulled the 1934 decision to establish the museum, and the Hagia Sophia was reclassified as a mosque. The 1934 decree was ruled to be unlawful under both Ottoman and Turkish law as Hagia Sophia's waqf, endowed by Sultan Mehmed, had designated the site a mosque; proponents of the decision argued the Hagia Sophia was the personal property of the sultan. The decision to designate Hagia Sophia as a mosque was highly controversial. It resulted in divided opinions and drew condemnation from the Turkish opposition, UNESCO, the World Council of Churches and the International Association of Byzantine Studies, as well as numerous international leaders, while several Muslim leaders in Turkey and other countries welcomed its conversion into a mosque.
Church of Constantius II
[edit]
Hagia Sophia, Istanbul, Turkey, ca. 1897.
The first church on the site was known as the Magna Ecclesia (Μεγάλη Ἐκκλησία, Megálē Ekklēsíā, 'Great Church')[21][22] because of its size compared to the sizes of the contemporary churches in the city.[13] According to the Chronicon Paschale, the church was consecrated on 15 February 360, during the reign of the emperor Constantius II (r. 337–361) by the Arian bishop Eudoxius of Antioch.[23][24] It was built next to the area where the Great Palace was being developed. According to the 5th-century ecclesiastical historian Socrates of Constantinople, the emperor Constantius had c. 346 "constructed the Great Church alongside that called Irene which because it was too small, the emperor's father [Constantine] had enlarged and beautified".[25][23] A tradition which is not older than the 7th or 8th century reports that the edifice was built by Constantius' father, Constantine the Great (r. 306–337).[23] Hesychius of Miletus wrote that Constantine built Hagia Sophia with a wooden roof and removed 427 (mostly pagan) statues from the site.[26] The 12th-century chronicler Joannes Zonaras reconciles the two opinions, writing that Constantius had repaired the edifice consecrated by Eusebius of Nicomedia, after it had collapsed.[23] Since Eusebius was the bishop of Constantinople from 339 to 341, and Constantine died in 337, it seems that the first church was erected by Constantius.[23]
View of the dome interior
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SABADO=SABIDURIA=SO-PHI-A
SOPHIE NEVEU
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