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[15] [16] Advocates of Pauline authorship also argue that the differences between Colossians and the rest of the New Testament are not as great as they are purported to be. [17] As theologian Stephen D. Morrison points out in context, "Biblical scholars are divided over the authorship of Ephesians and Colossians."
The Christian community in Laodicea seems to have been closely connected with that of nearby Colossae (also in the Lycus valley, 10 miles (16 km) distant). [1] [2] Laodicea is mentioned four times in the New Testament's epistle to the Colossians (Col. 2:1; 4:13,15,16).
The language of a new creation is not limited to the two verses in the Authorized King James Version that include that actual phrase (Gal. 6:15, 2 Cor 5:17). Other passages, such as Galatians 6:12-16, 2 Corinthians 5:14-19, Ephesians 2:11-22, Ephesians 4:17-24, and Colossians 3:1-11 present new creation teaching also, without that exact phrase.
The Epistle to the Laodiceans is a possible writing of Paul the Apostle, the original existence of which is inferred from an instruction in the Epistle to the Colossians that the congregation should send their letter to the believing community in Laodicea, and likewise obtain a copy of the letter "from Laodicea" (Greek: ἐκ Λαοδικείας, ek Laodikeas).
When citing the Latin Vulgate, chapter and verse are separated with a comma, for example "Ioannem 3,16"; in English Bibles chapter and verse are separated with a colon, for example "John 3:16". The Psalms of the two versions are numbered differently.
Metzger also criticized the NWT's renderings of 3 verses: John 1:1 [127] and Colossians 1:16, [127] as in 1953, and adds Jude 11–15. [ 127 ] J. Carter Swaim in 1953 wrote that "objection is sometimes made to new translations on the ground that to abolish archaic phrases tends to cheapen the Scripture". [ 128 ]
The connection between Colossians and Philemon, an undisputed letter, is significant. A certain Archippus is referred to in both Philemon 2 and Colossians 4:17, and the greetings of both letters bear similar names. [30] Additionally, the nearly identical phrases of Philemon 5 and Colossians 1:4 and the presence of Onesimus in both letters ...
Paul of Tarsus referred to Jesus as the "image of the invisible God" (Colossians 1:15). [21] Theologians such as John of Damascus argued that the connection between Jesus' incarnation and the use of images is so strong that to reject or prohibit the use of images is tantamount to denying the Incarnation of Jesus .