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For instance, there are similarities between 1 Peter and Peter's speeches in the Biblical book of Acts, [14] allusions to several historical sayings of Jesus indicative of eyewitness testimony (e.g., compare Luke 12:35 with 1 Peter 1:13, Matthew 5:16 with 1 Peter 2:12, and Matthew 5:10 with 1 Peter 3:14), [15] and early attestation of Peter's ...
In I Peter 3:19, the word is phylake (can also be anglic. as Phylace), meaning prison. [citation needed] Angels and the Book of Enoch; Friedrich Spitta (1890), [14] [15] Joachim Jeremias and others suggested that Peter was making a first reference to Enochic traditions, such as found again in the Second Epistle of Peter chapter 2 and the ...
Elsewhere, the author clearly presents himself as the Apostle Peter, stating that the Lord revealed to him the approach of his own death (2 Peter 1:14), that he was an eyewitness of the Transfiguration (2 Peter 1:16–18), that he had previously written another epistle to the same audience (2 Peter 3:1; cf. 1 Peter), and he called Paul the ...
Textual variants in the First Epistle of Peter are the subject of the study called textual criticism of the New Testament. Textual variants in manuscripts arise when a copyist makes deliberate or inadvertent alterations to a text that is being reproduced.
Colossians 1:18: "He is the head of the body, the church; he is the beginning, the firstborn from the dead, so that he might come to have first place in everything." 1 Peter 3:18–19: "For Christ also suffered for sins once for all, the righteous for the unrighteous, in order to bring you to God. He was put to death in the flesh, but made ...
1 Peter 3: 4: 81 74 72, 125 2 Peter 1: 2: 72 74 1 John 1: 2: 9 74 2 John 0: 1: 74 3 John 0: 1: 74 Jude 2: 3: 72, 78 74 Revelation 5: 7: 47 24 98 85 18, 115 43 Note ...
Latter-day Saints believe that spirit prison (a name based on the phrase "the spirits in prison" in the KJV translation of 1 Peter 3:19) is a place in the post-mortal spirit world for those who have "died in their sins, without a knowledge of the truth, or in transgression, having rejected the prophets". [3]
Opponents of baptismal regeneration understand baptism to be a means of identifying with Christ, and that when performed by immersion it is symbolic of his death, burial and resurrection. Some dispensationalists believe the baptism that saves a person is the Baptism with the Holy Spirit that Jesus gives, and not water baptism (1 Peter 3:21). [36]