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[8] Letter B consists of Philippians 1:1–3:1, and may also include 4:4–9 and 4:21–23. Letter C consists of Philippians 3:2–4:1, and may also include 4:2–3. It is a testament to Paul's rejection of all worldly things for the sake of the gospel of Jesus. [6]: 19
The New Testament does not use the noun form kénōsis, but the verb form kenóō occurs five times (Romans 4:14; 1 Corinthians 1:17, 9:15; 2 Corinthians 9:3; Philippians 2:7) and the future form kenōsei once. [a] Of these five times, Philippians 2:7 is generally considered the most significant for the Christian idea of kenosis:
In Philippians 2:25 [1] and Philemon 1:2, [2] Paul describes fellow Christians as "fellow soldiers" (in Greek, συστρατιώτῃ, sustratiōtē). [3] The image of a soldier is also used in 2 Timothy 2:3–4 [4] as a metaphor for courage, loyalty and dedication; [5] this is followed by the metaphor of an athlete, emphasising hard work
During his ministry, his words, just as God's, will not pass away (Matthew 24:35) and he, like God, forgives sins (Matthew 9:6), but only after the resurrection, his spheres of exercising absolute authority can be said to include all heaven and earth (that is, "the universe"). [2] The authority is given to Jesus by the Father (thus, the Father ...
For Paul, the Crucifixion of Jesus was not an isolated event in history, but a cosmic event with significant eschatological consequences, as in 1 Corinthians 2:8. [130] In the Pauline view, Jesus, obedient to the point of death (Philippians 2:8), died "at the right time" (Romans 4:25) based on the plan of God. [130]
The Greek Acts of Philip (Acta Philippi) is an episodic gnostic apocryphal book of acts from the mid-to-late fourth century, [1] originally in fifteen separate acta, [2] that gives an accounting of the miraculous acts performed by the Apostle Philip, with overtones of the heroic romance.
A pronoun may be changed into a proper noun (such as "he said" becoming "Jesus said"). John Mill 's 1707 Greek New Testament was estimated to contain some 30,000 variants in its accompanying textual apparatus [ 1 ] which was based on "nearly 100 [Greek] manuscripts."
Jesus is called Rabbi in conversation by Apostle Peter in Mark 9:5 and Mark 11:21, and by Judas Iscariot in Mark 14:45 by Nathanael in John 1:49, where he is also called the Son of God in the same sentence. [129] On several occasions, the disciples also refer to Jesus as Rabbi in the Gospel of John, e.g. 4:31, 6:25, 9:2 and 11:8. [129] [131]