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2 Corinthians 9 is the ninth chapter of the Second Epistle to the Corinthians in the New Testament of the Christian Bible. It is authored by Paul the Apostle and Timothy (2 Corinthians 1:1) in Macedonia in 55–56 CE. [1] This chapter continues "the topic of generous giving" [2] commenced in the previous chapter.
In 2 Corinthians 12, Paul the Apostle writes: "I know a person in Christ who fourteen years ago was caught up to the third heaven—whether in the body or out of the body I do not know; God knows. Also, I know that such a person—whether in the body or out of the body I do not know; God knows—was caught up into Paradise and heard things that ...
For 2 Corinthians 13:14, the KJV has: 12 Greet one another with an holy kiss. 13 All the saints salute you. 14 The grace of the Lord Jesus Christ, and the love of God, and the communion of the Holy Ghost, [be] with you all. Amen. In some translations, verse 13 is combined with verse 12, leaving verse 14 renumbered as verse 13. [149]
The Severe Letter: Paul refers to an earlier "letter of tears" in 2 Corinthians 2:3–4 and 7:8. 1 Corinthians does not match that description, so this "letter of tears" may have been written between 1 Corinthians and 2 Corinthians. 2 Corinthians; 1 Corinthians 7:1 states that Paul was replying to certain questions written and sent to him by ...
Thorn in the flesh is a phrase of New Testament origin used to describe an annoyance, or trouble in one's life, drawn from Paul the Apostle's use of the phrase in his Second Epistle to the Corinthians 12:7–9: [1]
Depicted is the famous Sermon on the Mount of Jesus in which he commented on the Mosaic Law. Christians believe that Jesus is the mediator of the New Covenant. [a]In the Epistle to the Galatians, written by the Apostle Paul to a number of early Christian communities in the Roman province of Galatia in central Anatolia, he wrote: "Bear one another's burdens, and so fulfill the law of Christ."
Passages like 2 Corinthians 5:21, are employed to argue for a dual imputation – the imputation of one's sin to Christ and then of his righteousness to believers in him. [7] In the (Lutheran, Calvinist) Protestant concept, justification is a status before God that is entirely the result of God's activity and that continues even when humans sin.
However, 2 John and 3 John appear to contradict this view, [9] because their addresses are respectively to the "elect lady", speculated by many to be the church itself, and to "Gaius", about whom there has been much speculation but little in the way of conclusive proof as to his identity.