COMPARING MODE - comparing of any translations

Výběr jazyka rozhraní:     

Velikost písma:   12345678910

Display settings Display settings

Výběr jazyka rozhraní:                    

Velikost písma:   1   2   3   4   5   6   7   8   9   10

Informace o Studijní on-line bibli (SOB) (CZ)

   Aplikace, kterou právě používáte, je biblický program Studijní on-line bible (dále jen SOB) verze 2. Jedná se prozatím o testovací verzi, která je oproti původní verzi postavena na HTML5, využívá JavaScriptovou knihovnu JQuery a framework Bootstrap. Nová verze přináší v některých ohledech zjednodušení, v některých ohledech je tomu naopak. Hlavní výhodou by měla být možnost využívání knihovny JQuery pro novou verzi tooltipů (ze kterých je nově možné kopírovat jejich obsah, případně kliknout na aktivní odkazy na nich). V nové verzi by zobrazení překladů i vyhledávek mělo vypadat "profesionálněji", k dispozici by měly být navíc např. informace o modulech apod. Přehrávač namluvených překladů je nyní postaven na technologii HTML5, tzn., že již ke svému provozu nepotřebuje podporu Flash playeru (který již oficiálně např. pro platformu Android není k dispozici, a u kterého se počítá s postupným všeobecným útlumem).

© 2011-2100
 

 

Information about the "Online Bible Study" (SOB) (EN)

   Application you're using is a biblical program Online Bible Study (SOB), version Nr. 2. This is yet a testing release, which is (compared to the previous version) based on HTML5, uses JQuery JavaScript library and Bootstrap framework. The new version brings in some aspects simplifications. The major advantage should be the possibility of using JQuery for the new version tooltips (from which it is now possible to copy their content, or click on active hyperlinks). In the new version are also available informations about the modules and the like. The player of the narrated translations is now HTML5 powered (he does not need Flash player). I hope, that the new features will be gradually added.

 

 

 

Kontakt

(kontaktné informácie - contact info - Kontaktinformationen - контактная информация - informacje kontaktowe - información de contacto - πληροφορίες επικοινωνίας)

 

Diviš Libor
URL: www.obohu.cz
E-mail: infoobohu.cz
Skype: libordivis

 

 

 

... no information about this module ...

 

Guestbook

 

 

Guestbook



 

 



Ani Gallert   (4.7.2018 - 16:24)
E-mail: cactus.gomeragmail.com
Vielen, vielen Dank für diese Seite (und dass wir sie kostenfrei nutzen können)! Sie ist sehr gut gemacht und eröffnet beim Bibelstudium völlig neue Einblicke! Eine dringende Frage habe ich zur Adolf Ernst Knoch Bibel - die Begriffe, die kursiv und hell in den Versen dargestellt sind - bedeuteten diese, die Worte wurden von Knoch hinzugefügt, weil im Original nicht mehr erhalten? Oder wie ist das zu verstehen? Vielen Dank und Gottes Segen, Ani

Hallo, Ani. Kursiv und hell - das sind die Worte, die nicht im Originaltext sind, aber sie sind wichtig für das richtige Verständnis. Sie können es im VERGLEICHS-MODUS gut sehen. Schauen Sie sich zum Beispiel das Münchener Neues Testament an...     Libor

Andreas Boldt   (27.2.2018 - 05:41)
E-mail: andyp1gmx.net
Ich habe diese Seite gefunden um einfach Bibel online zu benutzen in verschiedenen Sprachen - ich bin überzeugt das Gott sein Wort bewahrt hat in allen Sprachen. Und weiß bis zum Ende hin wird sein Wort leuchten. "Denn mein Wort wird nicht leer zu mir zurückkehren..." - Gottes Segen für die segensreiche Arbeit die ihr tut. Leider kann ich kein Tscheschisch aber habe auch Bekannte in der Slowakei und bin Euch sehr verbunden im Sinne des Protestantismus. Ich benutze die Bibel jeden Tag. Andreas Boldt

Ich danke Ihnen, Andreas. Diese Anwendung ist viel mehr als nur eine Online-Bibel. Versuchen Sie bitte herauszufinden, welche Optionen und Funktionen SOB anbietet... (Anleitung) Libor

Juraj Kaličiak   (5.2.2018 - 11:06)
E-mail: juro.kaliciakgmail.com
Nech Vám pán odplatí Jeho spôsobom, toto je nejlepšia verzia práce s Božím slovom. Vyhladávanie, režim porovnávania sú skvelé. Pracujem s touto stránkou už celé roky a cítim povinnosť povzbudiť autorov, že je toto určite požehnaná práca. Veľa to používam aj na mobile, ako rýchlu online bibliu. Oceňujem odvahu vydania prekladu Jozefa Roháčka v edícii Dušana Seberíniho s doslovným prekladom Božieho mena. Výborná je možnosť porovnania s gréckymi originál textami so strongovými číslami. Buďte požehnaní bratia. Juraj

Vďaka Juraj. Je príjemné počuť, že tento biblický program používate už dlhší čas, a že ste s ním spokojný. Snažím sa SOB stále vylepšovať. Nie sú žiadni autori - je iba jeden amatér, ktorý chce (okrem bežných funkcií biblických programov) najmä sprístupniť originálny text biblie pre všetkých - aj bez znalosti biblických jazykov. Libor

John Builer   (30.1.2018 - 07:07)
E-mail: Johnbuilercontbay.com
Ganz, ganz grosse Klasse, diese Seite, besser, als alles andere!!! Vielen Dank!!! Bitte machen Sie so weiter!!! Danke! Regards, John Builer

Danke, ich schätze es wirklich ...

Zdeněk Staněk   (27.12.2017 - 15:34)
E-mail: zdenek.stanekwhitepaper.bluefile.cz
WLC 5M 6:4 v prvním slově chybí souhláska ajin a v posledním slově dálet. Díval jsem se do jiných zpracování textu WLC a tam jsou.

OK. Upravil jsem text podle textu Tanachu.

Vladimir Bartoš   (23.11.2017 - 23:15)
E-mail: bartos.vlemail.cz
Tyto stránky jsem objevil náhodou, když jsem hledal on line čtení Bible. Jsem úplně nadšený z toho, jaké jsou zde možností a chci za to poděkovat!!

Jsem rád, že Vás tento on-line biblický program tolik zaujal. Věřím, že se to ještě zlepší, když si prostudujete návod, případně novinky na Facebooku :-)

Libor Diviš   (14.10.2016 - 08:02)
Vítejte v knize hostů. Sem můžete vkládat své komentáře k nové verzi SOB (Studijní on-line bible). Jen bych Vás chtěl poprosit, abyste si předtím prostudovali návod k tomuto biblickému programu.

Welcome. Here you can write your comments relating to this new version of the online biblical program SOB (Online Bible Study) - your assessment, proposals, error notices etc.

 

 

   

COMPARING MODE - comparing of any translations

Selecting translations to compare

Press the CTRL key and hold it. By clicking select the translation you want to compare. Then release the CTRL key and click on the button "compare"!




Jamieson Fausset Brown Bible Commentary
 1   MARY'S VISIT TO THE SEPULCHRE, AND RETURN TO IT WITH PETER AND JOHN--HER RISEN LORD APPEARS TO HER. (John 20:1-18)
The first day . . . cometh Mary Magdalene early, &c.--(See on Mark 16:1-Mark 16:4; and Matt 28:1-Matt 28:2).
she runneth and cometh to Simon Peter, and to the other disciple whom Jesus loved, and saith unto them, They have taken away the Lord out of the sepulchre--Dear disciple! thy dead Lord is to thee "the Lord" still.

 3   Peter therefore went forth, and that other disciple, and came first to the sepulchre--These particulars have a singular air of artless truth about them. Mary, in her grief, runs to the two apostles who were soon to be so closely associated in proclaiming the Saviour's resurrection, and they, followed by Mary, hasten to see with their own eyes. The younger disciple outruns the older; love haply supplying swifter wings. He stoops, he gazes in, but enters not the open sepulchre, held back probably by a reverential fear. The bolder Peter, coming up, goes in at once, and is rewarded with bright evidence of what had happened.

 6   seeth the linen clothes lie--lying.
And the napkin, that was about his head, not lying with the linen clothes--not loosely, as if hastily thrown down, and indicative of a hurried and disorderly removal.
but wrapped--folded.
together in a place by itself--showing with what grand tranquillity "the Living One" had walked forth from "the dead" (Luke 24:5). "Doubtless the two attendant angels (John 20:12) did this service for the Rising One, the one disposing of the linen clothes, the other of the napkin" [BENGEL].

 8   Then went in . . . that other disciple which came first to the sepulchre--The repetition of this, in connection with his not having gone in till after Peter, seems to show that at the moment of penning these words the advantage which each of these loving disciples had of the other was present to his mind.
and he saw and believed--Probably he means, though he does not say, that he believed in his Lord's resurrection more immediately and certainly than Peter.

 9   For as yet they knew--that is, understood.
not the scripture that he must rise again from the dead--In other words, they believed in His resurrection at first, not because they were prepared by Scripture to expect it; but facts carried resistless conviction of it in the first instance to their minds, and furnished a key to the Scripture predictions of it.

 11   But Mary stood without at the sepulchre weeping, &c.--Brief was the stay of those two men. But Mary, arriving perhaps by another direction after they left, lingers at the spot, weeping for her missing Lord. As she gazes through her tears on the open tomb, she also ventures to stoop down and look into it, when lo! "two angels in white" (as from the world of light, and see on Matt 28:3) appear to her in a "sitting" posture, "as having finished some business, and awaiting some one to impart tidings to" [BENGEL].

 12   one at the head, and the other at the feet where the body of Jesus had lain--not merely proclaiming silently the entire charge they had had of the body, of Christ [quoted in LUTHARDT], but rather, possibly, calling mute attention to the narrow space within which the Lord of glory had contracted Himself; as if they would say, Come, see within what limits, marked off by the interval here between us two, the Lord lay! But she is in tears, and these suit not the scene of so glorious an Exit. They are going to point out to her the incongruity.

 13   Woman, why weepest thou?--You would think the vision too much for a lone woman. But absorbed in the one Object of her affection and pursuit, she speaks out her grief without fear.
Because, &c.--that is, Can I choose but weep, when "they have taken away," &c., repeating her very words to Peter and John. On this she turned herself and saw Jesus Himself standing beside her, but took Him for the gardener. Clad therefore in some such style He must have been. But if any ask, as too curious interpreters do, whence He got those habiliments, we answer [with OLSHAUSEN and LUTHARDT] where the two angels got theirs. Nor did the voice of His first words disclose Him to Mary--"Woman, why weepest thou? whom seekest thou?" He will try her ere he tell her. She answers not the stranger's question, but comes straight to her point with him.

 15   Sir, if thou have borne him hence--borne whom? She says not. She can think only of One, and thinks others must understand her. It reminds one of the question of the Spouse, "Saw ye him whom my soul loveth?" (Song 3:3).
tell me where thou hast laid him, and I will take him away--Wilt thou, dear fragile woman? But it is the language of sublime affection, that thinks itself fit for anything if once in possession of its Object. It is enough. Like Joseph, He can no longer restrain Himself (Gen 45:1).

 16   Jesus saith unto her, Mary--It is not now the distant, though respectful, "Woman." It is the oft-repeated name, uttered, no doubt, with all the wonted manner, and bringing a rush of unutterable and overpowering associations with it.
She turned herself, and saith to him, Rabboni!--But that single word of transported recognition was not enough for woman's full heart. Not knowing the change which had passed upon Him, she hastens to express by her action what words failed to clothe; but she is checked.

 17   Jesus saith unto her, Touch me not, for I am not yet ascended to my Father--Old familiarities must now give place to new and more awful yet sweeter approaches; but for these the time has not come yet. This seems the spirit, at least, of these mysterious words, on which much difference of opinion has obtained, and not much that is satisfactory said.
but go to my brethren--(Compare Matt 28:10; Heb 2:11, Heb 2:17). That He had still our Humanity, and therefore "is not ashamed to call us brethren," is indeed grandly evidenced by these words. But it is worthy of most reverential notice, that we nowhere read of anyone who presumed to call Him Brother. "My brethren: Blessed Jesus, who are these? Were they not Thy followers? yea, Thy forsakers? How dost Thou raise these titles with Thyself! At first they were Thy servants; then disciples; a little before Thy death, they were Thy friends; now, after Thy resurrection, they were Thy brethren. But oh, mercy without measure! how wilt Thou, how canst Thou call them brethren whom, in Thy last parting, Thou foundest fugitives? Did they not run from Thee? Did not one of them rather leave his inmost coat behind him than not be quit of Thee? And yet Thou sayest, 'Go, tell My brethren! It is not in the power of the sins of our infirmity to unbrother us'" [BISHOP HALL].
I ascend unto my Father and your Father, and to my God and your God--words of incomparable glory! Jesus had called God habitually His Father, and on one occasion, in His darkest moment, His God. But both are here united, expressing that full-orbed relationship which embraces in its vast sweep at once Himself and His redeemed. Yet, note well, He says not, Our Father and our God. All the deepest of the Church fathers were wont to call attention to this, as expressly designed to distinguish between what God is to Him and to us--His Father essentially, ours not so: our God essentially, His not so: His God only in connection with us: our God only in connection with Him.

 18   Mary Magdalene came and told the disciples that she had seen the Lord, and that he had spoken these things unto her--To a woman was this honor given to be the first that saw the risen R edeemer, and that woman was not His mother. (See on Mark 16:9).

 19   JESUS APPEARS TO THE ASSEMBLED DISCIPLES. (John 20:19-John 20:23)
the same day at evening, the first day of the week, the doors being shut where the disciples were assembled for fear of the Jews, came Jesus--plainly not by the ordinary way of entrance.
and saith unto them Peace be unto you--not the mere wish that even His own exalted peace might be theirs (John 14:27), but conveying it into their hearts, even as He "opened their understandings to understand the scriptures" (Luke 24:45).

 20   And when he had so said, he showed them his hands and his side--not only as ocular and tangible evidence of the reality of His resurrection (See on Luke 24:37-Luke 24:43), but as through "the power of that resurrection" dispensing all His peace to men.
Then were the disciples glad when they saw the Lord.

 21   Then said Jesus--prepared now to listen to Him in a new character.
Peace be unto you. As my Father hath sent me, so send I you--(See on John 17:18).

 22   he breathed on them--a symbolical conveyance to them of the Spirit.
and saith, Receive ye the Holy Ghost--an earnest and first-fruits of the more copious Pentecostal effusion.

 23   Whose soever sins ye remit, they are remitted unto them, &c.--In any literal and authoritative sense this power was never exercised by one of the apostles, and plainly was never understood by themselves as possessed by them or conveyed to them. (See on Matt 16:19). The power to intrude upon the relation between men and God cannot have been given by Christ to His ministers in any but a ministerial or declarative sense--as the authorized interpreters of His word, while in the actings of His ministers, the real nature of the power committed to them is seen in the exercise of church discipline.

 24   JESUS AGAIN APPEARS TO THE ASSEMBLED DISCIPLES. (John 20:24-John 20:29)
But Thomas--(See on John 11:16).
was not with them when Jesus came--why, we know not, though we are loath to think (with STIER, ALFORD and LUTHARDT) it was intentional, from sullen despondency. The fact merely is here stated, as a loving apology for his slowness of belief.

 25   We have seen the Lord--This way of speaking of Jesus (as John 20:20 and John 21:7), so suited to His resurrection-state, was soon to become the prevailing style.
Except I see in his hands the print of the nails, and put my linger into the print of the nails, and thrust my hand into his side, I will not believe--The very form of this speech betokens the strength of the unbelief. "It is not, If I shall see I shall believe, but, Unless I shall see I will not believe; nor does he expect to see, although the others tell him they had" [BENGEL]. How Christ Himself viewed this state of mind, we know from Mark 16:14, "He upbraided them with their unbelief and hardness of heart because they believed not them which had seen Him after He was risen." But whence sprang this pertinacity of resistance in such minds? Not certainly from reluctance to believe, but as in Nathanael (see on John 1:46) from mere dread of mistake in so vital a matter.

 26   And after eight days--that is, on the eighth, or first day of the preceding week. They probably met every day during the preceding week, but their Lord designedly reserved His second appearance among them till the recurrence of His resurrection day, that He might thus inaugurate the delightful sanctities of THE LORD'S DAY (Rev 1:10).
disciples were within, and Thomas with them . . . Jesus . . . stood in the midst, and said, Peace be unto you.

 27   Then saith he to Thomas, Reach hither . . . behold . . . put it into my side, and be not faithless, but believing--"There is something rhythmical in these words, and they are purposely couched in the words of Thomas himself, to put him to shame" [LUTHARDT]. But wish what condescension and gentleness is this done!

 28   Thomas answered and said unto him, My Lord and my God--That Thomas did not do what Jesus invited him to do, and what he had made the condition of his believing, seems plain from John 20:29 ("Because thou hast seen Me, thou hast believed"). He is overpowered, and the glory of Christ now breaks upon him in a flood. His exclamation surpasses all that had been yet uttered, nor can it be surpassed by anything that ever will be uttered in earth or heaven. On the striking parallel in Nathanael, see on John 1:49. The Socinian invasion of the supreme divinity of Christ here manifestly taught--as if it were a mere call upon God in a fit of astonishment--is beneath notice, save for the profanity it charges upon this disciple, and the straits to which it shows themselves reduced.

 29   because thou hast seen me, thou hast believed--words of measured commendation, but of indirect and doubtless painfully--felt rebuke: that is, 'Thou hast indeed believed; it is well: it is only on the evidence of thy senses, and after peremptorily refusing all evidence short of that.'
blessed they that have not seen, and yet have believed--"Wonderful indeed and rich in blessing for us who have not seen Him, is this closing word of the Gospel" [ALFORD].

 30   FIRST CLOSE OF THIS GOSPEL. (John 20:30-John 20:31)
many other signs--miracles.

 31   But these are written--as sufficient specimens.
the Christ, the Son of God--the one His official, the other His personal, title.
believing . . . may have life--(See on John 6:51-John 6:54).


Display settings Display settings
/ / 0.018 s.