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They were female members of the church in Philippi, and according to the text of Philippians 4: 2–3, they were involved in a disagreement together. The author of the letter, Paul the Apostle , whose writings generally reveal his concern that internal disunity will seriously undermine the church, beseeched the two women to "agree in the Lord".
Letter A consists of Philippians 4:10–20. It is a short thank-you note from Paul to the Philippian church, regarding gifts they had sent him. [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 ...
This is a much-discussed passage, often explained in terms of the "apocalyptic-eschatological" context of the 1st century. [13] R. T. France explains the verse, in context with the subsequent verse 35: "The sword Jesus brings is not here military conflict, but, as vv. 35–36 show, a sharp social division which even severs the closest family ...
The following is the passage and notes from the New English Translation. 1:9 I wrote something to the church, [ 4 ] but Diotrephes, [ 5 ] who loves to be first among them, does not acknowledge us. [ 6 ] 1:10 Therefore, if I come, [ 7 ] I will call attention to the deeds he is doing [ 8 ] – the bringing of unjustified charges against us with ...
The name, "Lydia", meaning "the Lydian woman", by which she was known indicates that she was from Lydia in Asia Minor. Though she is commonly known as "St. Lydia" or even more simply "The Woman of Purple," Lydia is given other titles: "of Thyatira," "Purpuraria," and "of Philippi ('Philippisia' in Greek)."
The kenotic ethic is an interpretation of Philippians 2:7 that takes the passage, where Jesus is described as having "emptied himself", as not primarily as Paul putting forth a theory about God in this passage, but as using God's humility exhibited in the incarnation as a call for Christians to be similarly subservient to others. [17] [18]
The Roman work Satyricon, written by Petronius, includes a passage mentioning the phrase cave canem painted on a wall with large letters, in the chapter Dinner with Trimalchio. [4] Philippians 3:2 is translated as "beware of the dogs" or "beware of dogs" in the King James Bible and many other editions. [5] For example:
It is the Greek word translated 'beware of the concision,' in Philippians 3:2, KJV. [7] The term 'mutilation' is contrasted with "we are the circumcision (περιτομή peritomē), which worship God in the spirit, and rejoice in Christ Jesus, and have no confidence in the flesh." The context is the circumcision controversy in early ...