Los samaritanos y los israelitas

Presentación del tema: "Los samaritanos y los israelitas"— Transcripción de la presentación:

1 Los samaritanos y los israelitas
Capítulo 4 Los samaritanos y los israelitas Esdras 4:1-5, Neh. 4:1-2 Cuando los asirios llevaron cautivo a los Israelitas en 721 AC, dejaron sólo los pobres, débiles. Estos se casaron con los de las otras naciones, perdiendo así la pureza de raza.

2 Cuando Esdras, Nehemías, y los demás volvieron a construir el templo y las murallas de Jerusalén, los samaritanos ofrecieron ayudarlos, pero se encontró con que no fueron considerados judíos, y se fueron enojados. Trataron de complicar y estorbar la obra. Dirigido por Manasés (otro hombre), construyeron su propio templo en el monte de Gerazim, el cual fue destruído por Hireneo, un general de los macabeos, en el año 129 AC.

3 Nicodemo Samaritana De noche De dia Hombre Mujer Judio Samaritana Hombre de importancia Marginada Guardaba la ley Pecadora Lider entre los fariseos La más baja Derecho de hablar con Ningún derecho Cristo

4 Nicodemo Samaritana Nuevo nacimiento Nueva vida No comprendió algo No comprendió. de Jesús Pregunta errónea Pregunta errónea Salvación Salvación ¿Estamos dispuestos, como Jesús, a hablarles a todos de la salvación? ¿Cómo variamos la presentación del evangelio para alcanzar a todos?

5 Si hay una persona juntada con alguien, y quiere bautizarse, ¿cuál es el órden de eventos necesarios para llevarlo acabo? Bautizarlo y arreglar su vida. Arreglar su vida y bautizarlo. Bautizarlo y no arreglar nada.

6 La segunda señal de Cristo
4:48 Jesús dijo esto triste, enojado--¿el hombre no creía? ¿Cuál fue el resultado de esta señal? ¿Què aprendemos del carácter de Jesús en esta señal? ¿Hacia qué apunta esta señal?

7 La alabanza en la Biblia.
La adoración verdadera 4:23-24 La alabanza en la Biblia. Centrado en Dios y Cristo Apoc. 4:8-11 Apoc. 5:8-14 Salmo 22:3

8 Palabras de adoración Antiguo Testamento Halal 113 veces en el AT—brillar, laudar, celebrar con clamor, deshacerse en elogios de (David bailando ante el cofre de pacto), hacer un espectáculo, jactarse de alguien. Salmo 18:3, Salmo 69:34 Yadah confesar, alabar, agradecer, dar gracias, adorar con manos abiertas y extendidas Salmo 108:3

9 3. Zamar cantar, cantar alabanzas, salmos, cantar con instrumentos Salmo 33:2, 3
4. Barak 289 veces bendecir, arrodillarse con espereranza Salmo 103:1, 20, 21, 22

10 Nuevo Testamento 1. 16, Luc. 19:37-40, Heb. 13:15 Proskuneo adorar Juan 4:24 2. Psallo tocar, cantar, hacer música Ef. 5:19 3. Ado Cantar Col. 3:16 4. Principio de alabar con lo que tenga Salmo 19:1-4ª, Is. 39:15, Salmo , Mateo 21:15-

11 1. Dar lo mejor—los ancianos entregando sus coronas de oro. (Apoc. 4-5)
2. Humildad 3. Adorar con el espíritu y la mente I Cor. 14: todo edifica a la iglesia 4. La música y la adoración todos los días Ef. 5:19, Col. 3:16, para edificarnos a nosotros y a otros

12 La música en el culto de la iglesia
1.Lo que es--I Cor. 14 Edificar, acercar a la gente a Dios, alabar 2. Lo que no es—para manipular a la iglesia, tapar, sentarse, pararse.

13 El ministerio de Cristo Contexto histórico, cultural, y geográfico

14 Después de la revolución exitosa de los macabeos en el año 165 A. C
Después de la revolución exitosa de los macabeos en el año 165 A.C., más de 500,000 judios volvieron del exilio babiloneo. La mayoría fue a Galilea y fundó pueblos como Caná, Nazaret, Corazin, Gamla, Betsaida, Mágdala, Capernaum, y Genesaret.

15

16 Galilee shoreline from above
Corazin Mt. de bienaventuranzas Capernaum Betsaida Scripture Passages related to Gennesaret Traveling to Bethsaida, Jesus and his disciples were blown off course and landed instead at the region of Gennesaret (Matt 14:34; Mark 6:53). Jesus then healed the multitudes that were waiting there (Mark 6:53-56). The Pharisees and teachers of the law confronted Jesus over ritual impurity (Mark 7:1-23; Matt 15:1-20). The Pharisees and Sadducees came to Jesus asking for a sign (Mark 8:11-13; Matt 16:1-4). Caná Mágdala

17 Plain of Gennesaret from Arbel
The Plain of Gennesaret (Ginosaur) The plain is about 5 miles long and 2 miles wide. It is 4 miles north of Tiberias. Gennesaret sometimes gives its name to the Sea of Galilee (Luke 5:1; 1 Macc 11:67). The International Highway passes through this plain. The region is also known as Dalmanutha (Mark 8:10). Dalmanutha is a Syriac word for “harbor.” This is a fitting name as it was an area of many ships, shipyard workers, and stores. La llanura de Genesaret

18 Arbel cliff and Plain of Gennesaret
The View from Arbel The Plain of Gennesaret spreads out below the Arbel cliffs.  About 5 miles long and 2 miles wide, this stretch of land alongside Galilee's northwest shore was renowned for its fertility. 

19 Magdala aerial from east
Magdala Harbor Josephus wrote that the town had many boats, shipyard workers, and wood supplies. He reported that he brought 230 boats from Migdal to Tiberias. The Franciscan excavators, however, used the harbor as a dump, not realizing its significance. There are two parts to the harbor, the promenade and the sheltered basin. The promenade starts below the Arab ruins of Migdal and runs north for 100 m (330 ft). It is built in two parts (one is 0.20 m [0.7 ft] lower than the other; one part is 3.5 m [11.5 ft] wide and the other is 2 m [6.5 ft] wide). The crosswalls could be seen before they were covered with excavation debris in the 1970s. A mooring stone has been found at the western end. The breakwater is 6 m (20 ft) wide and 70 m (230 ft) long. The foundations are made of basalt and limestone boulders. The basin covers one acre and has a quay. Silting has caused the topography to change since the 1970s. Mágdala desde el este

20 Mágdala desde arriba Magdala from above Magdala in Scripture
This fishing village is never mentioned explicitly in Scripture, but Mary Magdalene “from whom seven demons had come out” was from here (Luke 8:2). It was called Magadan in Matthew 15:39. The region of Dalmanutha (Mark 8:10) is apparently equivalent to the “region of Magadan” (Matt 15:39). Though not mentioned explicitly as a place that Jesus visited, Magdala was probably included in the references to Jesus’ travel to “nearby villages” (Mark 1:38-39; Luke 4:43; Matt 4:23), or “every village” (Luke 5:17). The text of Matthew 15:39 has a strong textual tradition for “Magadan,” and a variant of “Magdala.” Both of these names may be traced to an original Hebrew name, Magdal. Magadan is most likely the correct reading in Matthew, whereas Magdala is the site (Laney 1986: 85). Mark 8:10 reads “Dalmanutha” for the same story as Matthew 15:39. The textual evidence for this reading is very strong. Dalmanutha may be a Greek transliteration of the Aramaic word dalmynyth’, which means “of the harbor.” Thus, it could be said that “Matthew recorded the arrival of Christ in the neighborhood of Magadan (Magdala), whereas Mark, who was dependent on the preaching of Peter, recorded that Jesus had reached the site of the harbor” (Laney 1986: 85). Mágdala desde arriba

21 Khirbet Cana from south
Cana: Biblical Significance Cana was the home of Nathaniel, one of the twelve disciples (John 21:2). This was also the location of Jesus’ first miracle (John 2:1-11). Jesus returned another time to Cana, and it was from there that He healed the son of the Capernaum royal officer (John 4:46-54). Khirbet Qana, posiblemente Cana, desde el sur

22 Kefar Kenna aerial from east
Cana: Site Identification The location of biblical Cana is disputed, with four sites claiming to be the location of Jesus’ first miracle. The two best candidates are Khirbet Cana and Kefar Kenna. Josephus locates Cana near the plain of Asochis, a one-day walkfrom Tiberias. Khirbet Cana preserves the name of Cana and fits Josephus’ description as being near a valley. The word “Cana” means “reed” which corresponds with the swamps that were nearby in the Bet Netofa Valley. Khirbet Cana is the preferred location of biblical Cana by most scholars, but the lack of excavations to date preclude a final conclusion. Kefar Kenna (hoy Caná) desde el este

23 Kefar Kenna aerial from east
Kefar Kenna lays claim to being biblical Cana, but the tradition of this identification is late. The village is 3-4 miles northeast of Nazareth, opposite Gath-Hepher. Kefar Kenna desde el este

24 Corazin desde el este Chorazin from west Location of Chorazin
Eusebius and Jerome locate the ruins of Chorazin two miles north of Capernaum. The site, Khirbet Karazeh, is identified by most scholars as being the ancient site of Chorazin (Smith 1992: ). The first modern scholar to identify the town as Chorazin was Charles Wilson in 1869. A paved road in ancient times ran from the town to the great caravan road, which led past the Sea of Galilee to Damascus (Merrill 1988: 384). Corazin desde el este

25 Chorazin aerial from northeast
Chorazin in the Bible The city of Chorazin is not mentioned in the OT, nor is it mentioned by Josephus. Chorazin was a Galilean town rebuked by Jesus for the rejection of his message. Although the inhabitants had witnessed many miracles, they were cursed for their unbelief (Matt 11:21; Luke 10:13). Chorazin is not described in the Bible. Not a single recorded event occurs here. It is simply cursed. All three of the sites that Jesus cursed are in ruins. In fact, the site of Bethsaida cannot even be identified with certainty. Jesus’ admonition would have stung the Jews since He compared them to the Phoenicians and Sodomites. Both of these were known to be wicked places. Corazin desde el noreste

26 Bethsaida plain aerial from northwest
The Feeding of the 5000 The northeastern shore of the Sea of Galilee is a fertile plain where the feeding of the 5,000 most likely took place.   Mark 6:30 says the feeding took place at a “solitary place.” After this however, Jesus made his disciples “go over to Bethsaida.” The Plain of Bethsaida was very spacious. It is about 5 sq mi, crisscrossed by streams, aqueducts and irrigation canals. There are many flat hills on which it would be possible to seat large numbers of people. Matthew and Mark refer to the location of the feeding as a “desert place.” However, one should note also that it was green at the time. John does not mention a “desert place,” but he speaks of an area of “much grass.” Luke says that Jesus went to “a desert place belonging to Bethsaida.” One writer suggests that the word midbar had two meanings in Hebrew and Aramaic. It meant “an uninhabited, uncultivated, barren, waterless and treeless region” as well as a “a pasturing place.” The midbar of a city referred to that city’s pastureland. He also says that the translators were not aware of the second meaning. To him, therefore, the “desert of Bethsaida” is the lush grazing area around the city (Nun 1997: 17, 37). Conclusion: the feeding of the 5,000 took place on the Plain of Bethsaida, but at some distance from populated areas. A good candidate for the location is the southeastern end of the plain between the slopes of Golan and the Sea of Galilee. Llanura de Betsaida desde el noreste

27 Bethsaida aerial from east
Bethsaida Introduction The name Bethsaida means “house of the fisherman” or “house of the hunter.” Politically, Bethsaida belonged to Gaulanitis or Trachonitis. Josephus writes that Herod Philip made Bethsaida into a city (“polis”), renaming it Julias to honor the daughter (or wife) of Augustus. Herod Philip was buried here in 33 A.D. in his own funeral monument (Ant. XVIII.2.1 and 4.6). Josephus says that Bethsaida was one eighth of a mile from the river (Life 72). A road connected Bethsaida-Julias to Caesarea Philippi. This is the route Jesus and his disciples would have traveled. Bethsaida is one of the most-frequently-mentioned cities in the gospels. The name appears seven times. The 2nd century rabbi Shimon ben Gamliel, and the Emperor Hadrian, both speak of the abundant fish and fowl in Bethsaida. Two Bethsaidas? Edward Robinson identified Bethsaida with et-Tell, but he located a separate “Bethsaida of Galilee,” based on John 12:21, at Tabgha. An argument for a second Bethsaida is based mainly on Mark 6:45 where after feeding the 5,000, the disciples departed “to [pros] Bethsaida,” and yet arrived at Gennesaret. However, the Greek preposition can be understood as the direction “towards” rather than arrival “at.” “Early pilgrim tradition knows of only one Bethsaida, Julias, and no evidence for a western Bethsaida appears until the time of the Crusades, when sites were moved in wholesale fashion to suit the convenience of the pilgrims” (Laney 1986: 81). Betsaida desde el este

28 “House of the fisherman” at Bethsaida
The House of the Fisherman Excavators have assumed that this was a fisherman's home based on their discovery of two types of lead net weights. One weight was round, of the so-called musket type, and the second was elongated, somewhat like a crooked needle. Among the coins discovered in the house were two silver didrachamae of Demetrius II. The area of the residence is 4,300 sq ft, with the courtyard covering one third of the space. There was a large kitchen on the east side with two ovens. Many shards of cooking utensils were found along with a complete Hellenistic cooking pot (Strickert 1998:69). Many of the discoveries were found in the courtyard, demonstrating that much of life was centered there. Many shards of imported Roman fineware were found, including pieces of Roman eastern Terra Sigillata pottery. “Casa del pescador” en Betsaida

29 “House of the winemaker” at Bethsaida
The House of the Winemaker This huge house was discovered with its wine cellar undisturbed and four intact Hellenistic jars inside. Other articles were found such as a gold earring with the picture of an animal and numerous examples of expensive imported vessels. In the house, a hook and some anchors were found along with three iron sickles. The size of the house is 2,700 sq ft, half of which is a courtyard complex. There is a well-preserved, spacious kitchen to the east, including: An oven. Grinding stones of various sizes. Kitchen implements. Six or seven complete broken vessels, suggesting the presence of a shelf (Strickert 1998: 72). A Roman doorkey. This key is called a knee or elbow key in Rabbinic literature. It takes the name because of a bend in the shaft. “When the key is inserted into the keyhole, the bend makes it possible for the part with the teeth to reach around the bolt and engage the tumbler enabling the bolt to be pulled back out of the socket of the door jamb. The ring on the key enabled the householder to carry it conveniently” (Strickert 1998: 73-74). The courtyard has three nice doorways. The main entry is on the south, and is only preserved to 2 ft in height. A second entry is on the north, where the lintel still rests where it fell. The finest preserved doorway is on the east, the threshold still preserved with long iron nails. Numerous examples of imported fineware as well as some Rhodian amphorae were found. Casa del hombre que hace el vino--Betsaida

30 Cuatro grupos básicos en Galilea
Herodianes (a favor de Herodes y los Romanos, no religiosos.)

31 Celotes, en Gamla Creyeron que el reino de Dios vendría a través de la fuerza. Se comprometieron a matar a cualquier Romano, griego, o colaborador.

32 Gamla desde el este Gamla from east The Eastern Wall
The natural defenses of Gamla meant that only the eastern side needed to be protected against invaders.  In 66 A.D., Jewish rebels fortified this wall in advance of the Roman march across Galilee.  Gamla desde el este

33 Brecha del muro de Gamla
Gamla breach in wall The Breach in the Wall The Roman general Vespasian attacked the city with three Roman legions, and after a month, they penetrated the city's defenses.  However, the men of Gamla killed many of the attackers and the Romans withdrew.  A few days later, a second breakthrough was achieved and the Romans succeeded in capturing the city.  Josephus reports that the Roman victory cost 9,000 Jewish lives. Brecha del muro de Gamla

34 Gamla wall breach by Romans
Josephus on the Romans Breaching the Wall “However, these their leaders encouraged them, and brought them out upon the wall, and for a while indeed they drove away those that were bringing the machines; but when those machines threw darts and stones at them, they retired into the city; then did the Romans bring battering rams to three several places, and made the wall shake [and fall]. They then poured in over the parts of the wall that were thrown down, with a mighty sound of trumpets and noise of armor, and with a shout of the soliders, and broke in by force upon those that were in the city; but these men fell upon the Romans for some time, at their first entrance, and prevented their going any farther, and with great courage beat them back; and the Romans were so overpowered by the greater multitude of the people, who beat them on every side, that they were obliged to run into the upper parts of the city” (War IV.i.4). Brecha

35 Valle desde el precipicio de Gamla

36

37 Masada

38 Dead Sea southern end and Masada aerial
The shape of the mountain is similar to a ship. The whole fortress stands alone as an isolated tooth of rock, as a result of faulting and wadi drainage. Sur del Mar Muerto y Masada

39 Masada and Dead Sea shore aerial from south
En Gedi Masada and Dead Sea shore aerial from south Masada Josephus and archaeology are the only two significant sources of information about Masada. Masada y la orilla del Mar Muerto desde el sur

40 Masada aerial from east
“Camino de viboras” Pared de sitio romano Masada’s Situation The summit is 160 feet above sea level. The terrace is 1,950 feet long, 650 feet wide at the widest place, and 4,250 feet in circumference. The snake-path climbs 900 feet in altitude.  The plateau of Masada is 225 feet higher than the base on the western side. Campamentos Romanos Masada desde el este

41 Masada aerial from northwest
Masada desde el noreste

42 Masada northern excavations aerial from west
Graneros Torre de atalayas Palacio de Herodes Lugar de baños Synagogue Water Supply The water system was based on two natural factors: The floodwaters in the wadis below. The rocky spur which links Masada to the desert in the west. Herod had constructed 12 giant cisterns hewn in the western side, on two levels. The cisterns were square, and were plastered with a waterproof mortar. The cisterns could hold 1,440,000 cubic feet of water. The aqueducts ran from the wadis north and south of Masada to fill the two rows of cisterns. The southern aqueduct is buried under the siege ramp, and the northern aqueduct has been ruined in several places over time. Yadin, the excavator, was amazed by the amount of water in the wadis. He said that all the cisterns could be filled in a couple of hours. Only one cistern was located on the top of the mountain which had to be filled manually, and was not fed by an aqueduct. Pozos de agua Masada desde el oeste

43 Masada view to Roman tower
Torre de atalaya

44 Masada view to Roman tower
Torre de atalaya

45 Masada view to Roman tower
Torre de atalaya

46 Masada view to Roman tower
Camino de víboras

47 Masada view to Roman tower
Torre de atalaya

48 Masada siege ramp Rampa del sitio

49 Masada siege ramp from above
Rampa del sitio desde arriba

50 Masada catapult reconstruction
Reconstrucción del catapulto

51 Piedras para el catapulto
Masada catapult balls Heavy round stones were used by defenders to throw down upon the Romans. Some of these stones have been found. Piedras para el catapulto

52 Masada siege tower reconstruction
The siege ramp stopped 60 feet short of the top. A siege tower with a battering ram was then brought to the top and began hitting the casemate wall, a poor defense against battering rams. Reconstrucción de la torre de sitio

53 Masada storehouses from south
The excavators restored some of the storehouses using the stones that had collapsed over the centuries. Other storehouses were left as they were found. Graneros

54 Masada room where lots were found
Eleven ostraca were found in the inner gate of the northern complex, with names or nicknames that seem to fit Josephus’ account of the ten who killed all the men. Lugar donde se encontraron las suertes

55 Masada view to Roman tower
Torre de atalaya

56 Los paganos del Decapolis.
Los judíos ortodoxos de Galilea.

57 Judios Galileos—levantaban las manos, bailaban, los rabís sanaban a los enfermos, y profetizaban.
Jesús es de Galilea, como 11 de los 12 apóstoles.

58 Cuando Esdras y Nehemías volvieron de Babilonia, vivieron en Judea.
Los judios de Judea eran conservadores teológicamente, tradicionales, rígidos. No creyeron en la sanidad después de los profetas, ni en la resurrección de la muerte. El único apostol de Judea era Judas Iscariote, quien traicionó a Cristo.

59 Capernaum era un pueblo de más o menos 2500 personas
Capernaum era un pueblo de más o menos 2500 personas. Era el sitio de educación alta—el Harvard o Oxford del mundo judío. El Mishna (la colección del pensamiento judío del DC) muestra que había más enseñanza judaica de los rabís de Capernaum que todo el resto del mundo junto.

60 La escuela de la sinagoga es cuatro veces más grande que cualquier otra escuela del mundo hasta al año Así que Jesús enseñó en la escuela rabínica más grande del mundo, como rabí respetado.

61 Capernaum synagogue annex room
The annex room to the east “served as a school, a court, a hostel for visitors, a dining hall, a meeting place. In antiquity, the synagogue usually included such an auxiliary ‘community center’ room” (Strange and Shanks 1983: 27). Anexo de la sinagoga

62 Más de 70% de la enseñanza de Jesús ocurrió en o cerca del triángulo de Corazín, Betsaida, y Capernaum—3 millas por 3 por 3. Jesús les proclamó un juicio duro sobre ellos en Mateo 11:20ss, porque había visto más milagros que los demás. ¿Aplicación?

63

64 Lectura Mateo 4:12-17, Isaías 9:1-2 600 años de ocupación pagana RV “Livianamente tocaron” (tener en poco, menospreciar) antes, pero en el futuro “llenará de gloria” NVI Dios los “humilló” en el pasado, pero en el futuro los honrará. se refiere a los ataques de los asirios

65

66 Tabgha aerial from north
Tabga (Magadan)—parte del Vía Maris

67 La Sinagoga

68 La Sinagoga Las primeras sinagogas probablemente fueron fundadas durante el exilio, cuando los judíos estaban lejos del Templo y querían adorar a Dios.

69 Nombres Sinogoga--Literalmente “lugar de asamblea” (griego--sunagoge) Bet-Knesset—casa de asamblea o juntas (El lugar del gobierno de Israel ahora se llama el Knesset.) La parte social, para actividades de la comunidad o decisiones

70 Bet-Tefillah—casa de oración
Bet-Tefillah—casa de oración. Orar juntos era tan importantes que algunas actividades u oraciones se permitían solo si había 10 hombres presente (un minyan)

71 Bet-Midrash—casa de estudio
Si la oración es el hombre hablando a Dios, pues el estudio es Dios hablando al hombre. Contenía libros de la comunidad—¿biblioteca? Enseñanza de niños hasta 15 años o más.

72 Hay inscripciones que las mencionan en el tercer siglo AC.
En el primer siglo, había sinagogas en casi todos los pueblos. ¡Sólo en Jerusalén había entre 394 y 490 sinagogas!

73 Un salon central, con columnas al lado, y bancas para sentarse a los costados.
Un bema, donde se leía la ley, a veces mirando hacia Jerusalén. Un asiento de Moisés. Las bancas más cercanas de él son de más honor. Un placard o “closet” para guardar el Torá.

74 Masada synagogue from east
The Synagogue The synagogue was found in the first season of Yadin’s excavations. This was the first Second Temple-period synagogue in Israel known at the time. The benches were made out of dressed stone, column drums, and capitals that were taken from Herodian buildings, thus implying a post-Herodian date. The synagogue had a large hall, and the roof was supported by pillars. A back room served as a genizah. A cistern was built to the north. Sinagoga de Masada desde el este

75 Masada synagogue Sinagoga de Masada

76 Herodium synagogue Sinagoga de Herodium The Synagogue
The synagogue was probably a triclineum in Herod's day. A triclineum is a Roman dining room with couches on three sides. This room was transformed into a synagogue by the Jewish rebels who took over the Herodium in 70 A.D. First century A.D. parallels to this synagogue exist at Masada and Gamla, two sites also captured and held by Jewish fighters in the war against Rome. The synagogue is 45 feet by 30 feet. The center probably had wooden furniture like the ones today. Sinagoga de Herodium

77 Placard del Torá

78 Chorazin synagogue interior from southeast
Wooden furniture would have been in the center of the synagogue, much like in churches today. The ark that carried the scroll was wheeled around in the synagogue, and it could have been brought toward the entrance so that the worshippers faced south to Jerusalem. Most of the later synagogues have an entry from the north and a niche in the south. Interior de la sinagoga de Corazin—bema a la izquierda

79 Chorazin synagogue interior from northeast
Men and women were apparently not segregated in the synagogue during the NT period. It is not certain when this practice began, but it may not have started until the Middle Ages. Interior de la sinagoga de Corazin del noreste

80 Seat of Moses in Chorazin synagogue
The Seat of Moses This basalt “Seat of Moses” was found in the 1920s. The original is in the Israel Museum; a replica is on site at Chorazin. The Seat of Moses was the place from where the Torah was read. Jesus references this position of authority when He says, “The teachers of the law and the Pharisees sit in Moses’ seat. So you must obey them and do everything they tell you. But do not do what they do, for they do not practice what they preach” (Matt 23:2-3, NIV). Seat of Moses in Chorazin synagogue Asiento de Moisés

81 Seat of Moses in Chorazin synagogue
The inscription is in Aramaic; it remembers “Yudan.” Asiento de Moisés

82 Gobernado por ancianos, que podía disciplinar o castigar a los miembros (azotar o excomulgar).
Oficiales de la sinagoga eran los “principales”, que aseguraban que todo siguiera la tradición. El “ministro” (siervo) servía, trayendo el Torá, eligiendo a los niños que leían.

83 5 partes del servicio Shema—Deut. 6:4-9, 11:13-21, Num. 15:37-41 Oraciones de la sinagoga, como las 18 bendiciones y peticiones. Lectura del Torá, el Pentateuco en ciclos de tres años. Después seguía la selección de los profetas, que el lector podía leer. 4. Exposición del texto 5. Bendición

84 Sinagoga estilo basílica (tercer siglo DC)
La entrada hacia Jerusalén Rectangular, dos filas de columnas, con la sala central y dos pasillos a los costados. La congregación oraba hacia Jerusalén (la entrada), el lugar del Torá, y el bema (plataforma)

85 Lectura Lucas 4:15-30 Isaías 61:1-3

86 V. 21 Imagínense el impacto de estas palabras sobre ellos.
Primero reaccionan bien—están orgullosos de él. Quizás Jesús discierne que quieren pruebas, y ahí empeora la situación.

87 ¿Se enojan porque él los juzga?
¿O porque se compara con Elías y Eliseo? ¿O porque Nazaret pensó que Jesús era exclusivamente de ellos? ¿Cómo hubiéramos reaccionado nosotros? ¿Si yo dijera que yo soy el Mesías? ¿Un enviado especial de Dios?

88 Precipicio fuera de Nazaret--¿querían tirar a Jesús?

89 Lectura Lucas 5:1-11, Mateo 4:18-22 ¿Cuántos años tenían los discípulos cuando eran llamados? Quizás entre 8 y 15. Quizás sólo Pedro tenía más de 20 Mat. 17:24-27, Ex. 30:14 Quizás por eso Pedro habla primero muchas veces, como es el mayor. Palabra para Juan, si habla de si mismo, es la para un preadolescente--¿8?!

90 Estos discípulos quizás habían sido rechazados por otros rabis.
Cuando Jesús los llama a algunos discípulos, estaban trabajando ya, que puede implicar que no entraron al Bet-Midrash o la más avanzada.

91 Cuando Jesús los llama—que es inusual en sí--lo toman como honor ser llamado, y honor saber que Cristo piensa que pueden ser como él. (Mat. 10:25) Juan 15:16 Jesús los llamó a ellos.

92                  ”Pescadores de hombres”
Ser “pescado en las redes de Dios” era símbolo de salvación. Se creía que los espíritus malos también iban pescando para las almas.

93    Es una metáfora de pescar del griego “paideia” (instrucción, disciplina) Ser educado es ser atraído por la carnada de las ideas del maestro, y así ser salvado de una vida malgastada, para una vida de responsabilidad significativa. Dios utilizó a los enemigos de Israel como los “pescadores de Yahweh”, juntando a pescando a Israel para juzgarlo. Ez. 17:19-21, Jeremías 16:16 El propósito era para disciplinar, no destruir.  

94 Pedro negó a Cristo tres veces, en público.
Dice que ni lo conoce. ¿No lo conoce, y ha sido su talmid por 3 años?! Jesús se da vuelta y le mira, y Pedro se da cuenta que su tiempo de ser talmid ya se acabó.

95 Sale a llorar amargamente, y vuelve a pescar, porque ningún rabí lo aceptaría de vuelta.
En Juan 21 cuando Cristo le pregunta si le ama, está diciendo que lo acepta de vuelta, para hacer la misma obra que Cristo mismo hace como pastor de ovejas. Dice que Pedro todavía puede ser como él.