Isus din Nazaret (Romanian Wikipedia)

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archive.orgweb.archive.org↓ (9), archive.org↓ (1)10213
books.google.combooks.google.com↓ (8)813
jesuspolice.comjesuspolice.com↓ (4)4low6021
wikisource.orgen.wikisource.org↓ (3), ro.wikisource.org↓ (1)420849
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bibliaortodoxa.robibliaortodoxa.ro↓ (2)2low484
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telegraph.co.uktelegraph.co.uk↓ (1)11871
google.esbooks.google.es↓ (1)134441
youtube.comyoutube.com↓ (1)1533
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archaeology.orgarchaeology.org↓ (1)126852078
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ibtimes.comibtimes.com↓ (1)1582791
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catholic-resources.orgcatholic-resources.org↓ (1)1low1277
philologica-jassyensia.rophilologica-jassyensia.ro↓ (1)1lowlow
doi.orgdoi.org↓ (1)154143
dummies.comdummies.com↓ (1)152736526
bible.orgclassic.net.bible.org↓ (1)1lowlow
recoveringfundamentalists.comrecovery.recoveringfundamentalists.com↓ (1)1lowlow

ar.islamway.com

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asa3.org

  • 85. "The Date of the Crucifixion", Colin Humphreys and W. Graeme Waddington, March 1985. American Scientific Affiliation website. Retrieved 17 January 2014.

bib-arch.org

bibleinterp.com

  • 46. Bruce D. Chilton 'Recovering Jesus' Mamzerut', in: James H. Charlesworth (ed.), Jesus and Archaeology. 2006, p. 84-110; aici 95-96. Cf. Bruce Chilton, 'The Mamzer Jesus and His Birth'.

bibliaortodoxa.ro

books.google.com

  • 23. Savage, M.J.; Toy, Crawford H. () [1893]. „The Man of Nazareth”. Jesus and Modern Life (în engleză). Kessinger Publishing. p. 26. ISBN 9780766174962. Accesat în . 
  • 24. Strauss, David Friedrich () [1836]. „Birth and Earliest Events of the Life of Jesus”. The Life of Jesus, Critically Examined (în engleză). New York: Cosimo, Inc. p. 188. ISBN 978-1-61640-317-1. Accesat în . 
  • 25. Isbouts, Jean-Pierre (). „Two. Herod and the Birth of Jesus”. Young Jesus: Restoring the "Lost Years" of a Social Activist and Religious Dissident (în engleză). New York: Sterling Publishing Co. Inc. p. 60. ISBN 978-1-4027-5713-6. Accesat în . 
  • 63. Bart D. Ehrman (). Whose Word is It?: The Story Behind Who Changed The New Testament and Why. A&C Black. p. 215. ISBN 978-0-8264-9129-9. When Luke prepared his Gospel and used Mark as his source, it was not his intention simply to copy Mark for posterity. He planned to alter Mark in light of other traditions that he had read and heard about Jesus. 
  • 68. Ehrman, Bart (). „Jesus, Judas, and the Twelve in the Gospel of Judas”. The lost Gospel of Judas Iscariot: a new look at betrayer and betrayed (în engleză). New York: Oxford University Press. p. 124. ISBN 978-0-19-531460-1. Accesat în . This is because — as I indicated in an earlier chapter — Jews who were expecting a messiah were certain that he would be a great and dynamic figure who would execute God's will here on earth, such as by overthrowing God's enemies in a mighty act of power. And was Jesus like this? Quite the opposite — rather than being a powerful warrior who drove the Romans out of the Promised Land, Jesus was an itinerant preacher who had gotten on the wrong side of the law and been unceremoniously tortured and crucified by the enemies of God. He was the furthest thing imaginable from a messiah. I try to illustrate to my students the kind of gut reaction most first-century Jews had to this claim that Jesus was the messiah. Imagine that someone were to tell you that David Koresh was the almighty Son of God, the Savior of the world. David Koresh? The guy at Waco who was killed by the FBI? Yup: he's the Lord of the universe! Yeah, right. 
  • 70. Coogan, Michael (). God and Sex. What the Bible Really Says (în engleză) (ed. 1st). New York, Boston: Twelve. Hachette Book Group. p. 38. ISBN 978-0-446-54525-9. Accesat în .  citează Romani 1:3, redat în română ca „Ea privește pe Fiul Său, născut din sămânța lui David, în ce privește trupul,” (Cornilescu) sau „Despre Fiul Său, Cel născut din sămânța lui David, după trup,” (traducerea B.O.R.) și inconsistența lui Luca și a lui Matei, care trasează sămânța lui David prin Iosif, deși pretind ca Isus ar fi conceput de Dumnezeu.
  • 78. Korbel, Jonathan; Preckel, Claudia (). „Ghulām Aḥmad al-Qādiyānī: The Messiah of the Christians—Peace upon Him—in India (India, 1908)”. În Bentlage, Björn; Eggert, Marion; Krämer, Hans-Martin; Reichmuth, Stefan. Religious Dynamics under the Impact of Imperialism and Colonialism. Numen Book Series. 154. Leiden: Brill Publishers. pp. 426–442. doi:10.1163/9789004329003_034. ISBN 978-90-04-32511-1. Accesat în . 
  • 91. The new complete works of Josephus by Flavius Josephus, William Whiston, Paul L. Maier ISBN 0-8254-2924-2 pages 662–663

books.google.es

  • 34. El judaísmo de Jesús no es cuestionado en la actualidad por ningún estudioso serio del Jesús histórico. Como escribe William Arnal («The cipher “judaism” in contemporary historical Jesus scholarship», en John S. KLOPPENBORG (ed.): Apocalypticism, anti-semitism and the historical Jesus, pág. 24, «no contemporary New Testament scholar contests that Jesus was a jew». Véase, por ejemplo, el libro de Joseph Klausner: Jesús de Nazaret. Barcelona: Paidós, 2006, ISBN 84-493-1834-3, quien manifiesta de manera terminante «Jesús era judío, y siguió siendo judío hasta su último aliento» (pág. 469). Con igual claridad se expresa Edward Kessler, en «Jesus the jew» (artículo en BBC.co.uk): «One of the certain facts about Jesus was that he was a Jew. He was a child of Jewish parents, brought up in a jewish home and reared among jewish traditions. Throughout his life, Jesus lived among Jews and his followers were jews».
    Bart D. Ehrman ha señalado que «una de las ironías del cristianismo primitivo es que Jesús mismo era un judío que veneraba al Dios de los judíos, observaba las costumbres judías, interpretaba la ley judía y tuvo discípulos judíos, que le consideraban el mesías judío» (Bart D. EHRMAN: Jesús no dijo eso. Barcelona: Ares y Mares, 2007, ISBN 978-84-8432-852-0; P. 233).
    Un desarrollo amplio del tema, con referencia a las investigaciones de Geza Vermes, puede encontrarse en la red: «Jesus the jew», artículo de Jonathan Went, en inglés.
    Los autores de la llamada tercera búsqueda del Jesús histórico han hecho especial incidencia en el judaísmo de Jesús. Véase, por ejemplo: John Dominic Crossan (Jesús, vida de un campesino judío, 1994, ISBN 84-7423-655-X; Jesús desenterrado, ISBN 84-8432-459-1); Bart Ehrman (Jesús, el profeta judío apocalíptico, 2001, ISBN 84-493-1027-X); E. P. Sanders (La figura histórica de Jesús, 2000, ISBN 84-8169-400-2); Geza Vermes (Jesús el judío: los manuscritos leídos por un historiador, 1994, ISBN 84-7669-213-7; La religión de Jesús el judío, 1996, ISBN 84-7979-201-9); J. P. Meier (Un judío marginal. Nueva visión del Jesús histórico. I, II 1-2, III. Estella: Verbo Divino, 2001 ss.), entre muchos otros.

catholic-resources.org

celtiberia.net

classic.net.bible.org

  • 61. Iesous 2424 Strong's Concordance with Hebrew and Greek Lexicon, Netbible.org.

crestinortodox.ro

dexonline.ro

diyanet.gov.tr

doi.org

dummies.com

en.wikisource.org

  • 26. The first sentence of the Gospel of Mark (Mk 1:1) includes Son of God and the term is also part of the Nicene Creed, the most widely used Christian creed. Readings in the History of Christian Theology by William Carl Placher 1988 ISBN 0-664-24057-7 pages 52-53
  • 113. In Chapter VIII Trypho's statement: "But Christ —if He has indeed been born, and exists anywhere—is unknown, and does not even know Himself" refers to Christ, which Trypho (as other Jews) still awaited. Justin styled the conversation on John 7:27, with Trypho objecting to Jesus (who was from Galillee) being Christ given that the origins of Jesus were known, but those for Christ could not be, as the Pharisees said of Jesus in John 7:27: "we know this man whence he is: but when the Christ cometh, no one knoweth whence he is." References:Testimony of the Beloved Disciple, The: Narrative, History, and Theology in the Gospel of John by Richard Bauckham (Nov 1, 2007) ISBN 0-8010-3485-X page 232 & Bible Knowledge Background Commentary: Matthew-Luke by David C. Cook and Craig A. Evans (Feb 27, 2003) ISBN 0-7814-3868-3 page 285, & The Gospel According to John: An Introduction and Commentary by Colin G. Kruse (Jun 2004) ISBN 0-8028-2771-3 page 188 & The Gospel of John: A Commentary by Frederick Dale Bruner (Feb 22, 2012) ISBN 0-8028-6635-2 page 485
  • 113. In Chapter VIII Trypho's statement: "But Christ —if He has indeed been born, and exists anywhere—is unknown, and does not even know Himself" refers to Christ, which Trypho (as other Jews) still awaited. Justin styled the conversation on John 7:27, with Trypho objecting to Jesus (who was from Galillee) being Christ given that the origins of Jesus were known, but those for Christ could not be, as the Pharisees said of Jesus in John 7:27: "we know this man whence he is: but when the Christ cometh, no one knoweth whence he is." References:Testimony of the Beloved Disciple, The: Narrative, History, and Theology in the Gospel of John by Richard Bauckham (Nov 1, 2007) ISBN 0-8010-3485-X page 232 & Bible Knowledge Background Commentary: Matthew-Luke by David C. Cook and Craig A. Evans (Feb 27, 2003) ISBN 0-7814-3868-3 page 285, & The Gospel According to John: An Introduction and Commentary by Colin G. Kruse (Jun 2004) ISBN 0-8028-2771-3 page 188 & The Gospel of John: A Commentary by Frederick Dale Bruner (Feb 22, 2012) ISBN 0-8028-6635-2 page 485

evz.ro

gotquestions.org

ibtimes.com

jesuspolice.com

  • 74. Porter, Joshua Roy (). Jesus Christ: the Jesus of history, the Christ of faith (în engleză). New York: Barnes & Noble Books. p. 70. ISBN 9780760765784. OCLC 64588687. If Luke's account has any historical basis, therefore, Jesus is likely to have born in the summer.  apud Born on December 25th, Jesuspolice.com.
  • 75. Luca 1:26 se referă la anunțarea concepției lui Isus în luna a șasea, după calendarul religios ebraic (luna Elul, corespunzătoare cu august-septembrie); adăugând nouă luni obținem o naștere în mai sau iunie. Cf. Born on December 25th, Jesuspolice.com.
  • 76. Vermès, Géza (). The Nativity: history & legend (în engleză). New York: Doubleday. p. 91. ISBN 9780385522410. OCLC 145939363.  apud Born on December 25th, Jesuspolice.com.
  • 77. Vermès, Géza (). The Nativity: history & legend (în engleză). New York: Doubleday. p. 3. ISBN 9780385522410. OCLC 145939363. ... December 25... This date was invented by the Western church - as late as the fourth century under the emperor Constantine - as a way to replace the pagan festival of the Unvanquished Sun, and is first attested, to be precise, in a Roman calendar in AD 334.  apud Born on December 25th, Jesuspolice.com.

jurnalul.ro

leaderu.org

  • 34. El judaísmo de Jesús no es cuestionado en la actualidad por ningún estudioso serio del Jesús histórico. Como escribe William Arnal («The cipher “judaism” in contemporary historical Jesus scholarship», en John S. KLOPPENBORG (ed.): Apocalypticism, anti-semitism and the historical Jesus, pág. 24, «no contemporary New Testament scholar contests that Jesus was a jew». Véase, por ejemplo, el libro de Joseph Klausner: Jesús de Nazaret. Barcelona: Paidós, 2006, ISBN 84-493-1834-3, quien manifiesta de manera terminante «Jesús era judío, y siguió siendo judío hasta su último aliento» (pág. 469). Con igual claridad se expresa Edward Kessler, en «Jesus the jew» (artículo en BBC.co.uk): «One of the certain facts about Jesus was that he was a Jew. He was a child of Jewish parents, brought up in a jewish home and reared among jewish traditions. Throughout his life, Jesus lived among Jews and his followers were jews».
    Bart D. Ehrman ha señalado que «una de las ironías del cristianismo primitivo es que Jesús mismo era un judío que veneraba al Dios de los judíos, observaba las costumbres judías, interpretaba la ley judía y tuvo discípulos judíos, que le consideraban el mesías judío» (Bart D. EHRMAN: Jesús no dijo eso. Barcelona: Ares y Mares, 2007, ISBN 978-84-8432-852-0; P. 233).
    Un desarrollo amplio del tema, con referencia a las investigaciones de Geza Vermes, puede encontrarse en la red: «Jesus the jew», artículo de Jonathan Went, en inglés.
    Los autores de la llamada tercera búsqueda del Jesús histórico han hecho especial incidencia en el judaísmo de Jesús. Véase, por ejemplo: John Dominic Crossan (Jesús, vida de un campesino judío, 1994, ISBN 84-7423-655-X; Jesús desenterrado, ISBN 84-8432-459-1); Bart Ehrman (Jesús, el profeta judío apocalíptico, 2001, ISBN 84-493-1027-X); E. P. Sanders (La figura histórica de Jesús, 2000, ISBN 84-8169-400-2); Geza Vermes (Jesús el judío: los manuscritos leídos por un historiador, 1994, ISBN 84-7669-213-7; La religión de Jesús el judío, 1996, ISBN 84-7979-201-9); J. P. Meier (Un judío marginal. Nueva visión del Jesús histórico. I, II 1-2, III. Estella: Verbo Divino, 2001 ss.), entre muchos otros.

mail.lit.uaic.ro

philologica-jassyensia.ro

  • 59. Cf. Ioana Vintilă-Rădulescu, Institutul de Lingvistică „Iorgu Iordan – Alexandru Rosetti”, București România, „Normă și norme în tradiția filologică românească”, p. 91, http://www.philologica-jassyensia.ro/upload/I_Radulescu.pdf Citat: „1.2. Prima ediție a dicționarului (DOOM1) se remarcase prin admiterea, la un număr relativ mare de cuvinte, a două sau chiar trei variante (lexicale, ortografice, ortoepice sau/și morfologice – cele sintactice sau frazeologice neformând obiectul dicționarului), separate prin bară oblică [ / ] și dispuse în ordinea preferinței normative. Această atitudine „tolerantă” a fost în general apreciată1 și se regăsește într-o anumită măsură și în DOOM2, în condițiile care vor fi discutate în cele ce urmează.

    Trebuie precizat însă că majoritatea variantelor admise în cele două ediții ale DOOM nu sunt literare, cum se afirmă în general, deoarece privesc mai ales cuvinte care nu aparțin limbii române literare actuale, fiind învechite, populare, regionale etc.”

recovery.recoveringfundamentalists.com

  • 89. Ehrman, Bart (). „2. A World of Contradictions. An Opening Illustration: the Death of Jesus, in Mark and John” (PDF). Jesus, Interrupted: Revealing the Hidden Contradictions in the Bible (And Why We Don't Know About Them). HarperCollins e-books. p. 28. ISBN 9780061173943. Arhivat din original (PDF) la . Accesat în . Why, then, did John—our latest Gospel—change the day and time when Jesus died? It may be because in John’s Gospel, Jesus is the Passover Lamb, whose sacrifice brings salvation from sins. Exactly like the Passover Lamb, Jesus has to die on the day (the Day of Preparation) and the time (sometime after noon), when the Passover lambs were being slaughtered in the Temple. 

ro.wikisource.org

  • 75. Luca 1:26 se referă la anunțarea concepției lui Isus în luna a șasea, după calendarul religios ebraic (luna Elul, corespunzătoare cu august-septembrie); adăugând nouă luni obținem o naștere în mai sau iunie. Cf. Born on December 25th, Jesuspolice.com.

telegraph.co.uk

tyndalehouse.com

web.archive.org

  • 20. Nick Squires - Jesus was born years earlier than thought, claims Pope Arhivat în , la Wayback Machine., The Telegraph, 21 noiembrie 2012
  • 21. JESUS’ NATIVITY—Where Was Jesus Born? (And When?) Arhivat în , la Wayback Machine. Biblical Archaeology Review
  • 34. El judaísmo de Jesús no es cuestionado en la actualidad por ningún estudioso serio del Jesús histórico. Como escribe William Arnal («The cipher “judaism” in contemporary historical Jesus scholarship», en John S. KLOPPENBORG (ed.): Apocalypticism, anti-semitism and the historical Jesus, pág. 24, «no contemporary New Testament scholar contests that Jesus was a jew». Véase, por ejemplo, el libro de Joseph Klausner: Jesús de Nazaret. Barcelona: Paidós, 2006, ISBN 84-493-1834-3, quien manifiesta de manera terminante «Jesús era judío, y siguió siendo judío hasta su último aliento» (pág. 469). Con igual claridad se expresa Edward Kessler, en «Jesus the jew» (artículo en BBC.co.uk): «One of the certain facts about Jesus was that he was a Jew. He was a child of Jewish parents, brought up in a jewish home and reared among jewish traditions. Throughout his life, Jesus lived among Jews and his followers were jews».
    Bart D. Ehrman ha señalado que «una de las ironías del cristianismo primitivo es que Jesús mismo era un judío que veneraba al Dios de los judíos, observaba las costumbres judías, interpretaba la ley judía y tuvo discípulos judíos, que le consideraban el mesías judío» (Bart D. EHRMAN: Jesús no dijo eso. Barcelona: Ares y Mares, 2007, ISBN 978-84-8432-852-0; P. 233).
    Un desarrollo amplio del tema, con referencia a las investigaciones de Geza Vermes, puede encontrarse en la red: «Jesus the jew», artículo de Jonathan Went, en inglés.
    Los autores de la llamada tercera búsqueda del Jesús histórico han hecho especial incidencia en el judaísmo de Jesús. Véase, por ejemplo: John Dominic Crossan (Jesús, vida de un campesino judío, 1994, ISBN 84-7423-655-X; Jesús desenterrado, ISBN 84-8432-459-1); Bart Ehrman (Jesús, el profeta judío apocalíptico, 2001, ISBN 84-493-1027-X); E. P. Sanders (La figura histórica de Jesús, 2000, ISBN 84-8169-400-2); Geza Vermes (Jesús el judío: los manuscritos leídos por un historiador, 1994, ISBN 84-7669-213-7; La religión de Jesús el judío, 1996, ISBN 84-7979-201-9); J. P. Meier (Un judío marginal. Nueva visión del Jesús histórico. I, II 1-2, III. Estella: Verbo Divino, 2001 ss.), entre muchos otros.
  • 40. Prof. dr. Şaban Ali Düzgün, "Uncovering Islam: Questions and Answers about Islamic Beliefs and Teachings Arhivat în , la Wayback Machine.", Ankara: The Presidency of Religious Affairs Publishing, 2004
  • 45. Acesta este un punct de vedere ignorat de publicul larg dar deseori întâlnit în universitățile americane și acceptat de ele. Cf. WHERE WAS JESUS BORN? (AND WHEN?), Biblical Archaeology Review. Citat: „We invited Steve Mason of Toronto’s York University to lay out the little-known but more widely accepted (there’s an oxymoron for you!) view that Jesus was born in Nazareth.”
  • 60. „Mihai Știrbu - "Hristos" sau "Cristos"?, Jurnalul Național, 25/04/2008”. Arhivat din original la . Accesat în . 
  • 64. Genealogiile Brown p. 236, Ehrman, p. 121; recensământul Brown p. 321, Ehrman, p. 118; evenimentele de Paști Ehrman, p. 277 și vezi An Easter Challenge For Christians de Dan Barker. Ehrman, Bart D. (). The New Testament: A Historical Introduction to the Early Christian Writings. New York: Oxford. ISBN 978-0-19-515462-7.  Brown, Raymond E. (1997) An Introduction to the New Testament. Doubleday ISBN 0-385-24767-2
  • 89. Ehrman, Bart (). „2. A World of Contradictions. An Opening Illustration: the Death of Jesus, in Mark and John” (PDF). Jesus, Interrupted: Revealing the Hidden Contradictions in the Bible (And Why We Don't Know About Them). HarperCollins e-books. p. 28. ISBN 9780061173943. Arhivat din original (PDF) la . Accesat în . Why, then, did John—our latest Gospel—change the day and time when Jesus died? It may be because in John’s Gospel, Jesus is the Passover Lamb, whose sacrifice brings salvation from sins. Exactly like the Passover Lamb, Jesus has to die on the day (the Day of Preparation) and the time (sometime after noon), when the Passover lambs were being slaughtered in the Temple. 
  • 117. Abraham Geiger, Das Judenthum und seine Geschichte in zwölf Vorlesung, 117, citat de Joseph Klausner, Jesus of Nazareth: His Life, Times, and Teaching Londra, New York: Macmillan, 1925, p. 115 apud Craig A. Evans „What are They Saying about the Historical Jesus?” Acadia Divinity College, p. 4. Citat: „a Jew, a Pharisaic Jew of Galilean type, one who looked forward to the hopes held at the time and who believed that those hopes would be fulfilled in himself. He propounded nothing whatever that was new, nor did he transcend the national limitations.”

webcitation.org

wikidata.org

  • 14. Gospel of Mary[*][[Gospel of Mary (early Christian text)|​]]  Verificați valoarea |titlelink= (ajutor)
  • 15. The Gospels[*][[The Gospels (Biblical descriptions of the life of Jesus Christ)|​]]  Verificați valoarea |titlelink= (ajutor)
  • 17. Antiquities of the Jews[*][[Antiquities of the Jews (historiographical work by the Jewish historian Flavius Josephus)|​]]  Verificați valoarea |titlelink= (ajutor)

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