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Fragments showing 1 Thessalonians 1:3–2:1 and 2:6–13 on Papyrus 65, from the third century. The First Epistle to the Thessalonians [a] is a Pauline epistle of the New Testament of the Christian Bible. The epistle is attributed to Paul the Apostle, and is addressed to the church in Thessalonica, in modern-day Greece.
1 Thessalonians 3:2 και συνεργον του θεου εν τω ευαγγελιω του Χριστου (Gods co-worker in the Gospel of Christ) – D Byz f m vg syr cop και συνεργον εν τω ευαγγελιω του Χριστου (co-worker in the Gospel of Christ) – B 1962
[19] 1 Thessalonians 3:1–6 suggests that from Corinth, Paul sent Timothy back to Thessalonika to enquire about the community's continued faith, reporting back that it was in good shape. Timothy next appears in Acts during Paul's stay in Ephesus (54–57), and in late A. D. 56 or early 57 Paul sent him forth to Macedonia with the aim that he ...
~ 1 Thessalonians 4:16; In one single event, the saved who are alive at Christ's coming will be caught up together with the resurrected to meet the Lord in the air. [111] "Then we who are alive and remain shall be caught up together with them in the clouds to meet the Lord in the air. And thus we shall always be with the Lord." ~ 1 ...
The author of Second Thessalonians then adds that the revelation of the Antichrist is conditional upon the removal of "something/someone that restrains him" and prevents him being fully manifested. Verse 6 uses the neuter gender , τὸ κατέχον; and verse 7 the masculine, ὁ κατέχων.
According to this view, 1 Thessalonians 4:15–17 [30] is a description of a preliminary event to the return described in Matthew 24:29–31. [31] Although both describe a coming of Jesus, these are seen to be different events. The first event is a coming where the saved are to be 'caught up,' whence the term "rapture" is taken.
[1] With the exception of the Petrine epistles, both of which may be pseudepigrapha , the seven catholic epistles were added to the New Testament canon because early church fathers attributed the anonymous epistles to important people, and attributed the epistles written by people with the same name as important people to those important people.
In recent times, criticism of Pauline authorship was raised by H. J. Holtzmann and G. Hollmann (see above). Much of the dispute concerns the linguistic similarity between 1 Thessalonians and 2 Thessalonians. For example, 1 Thessalonians 2:9 is almost identical to 2 Thessalonians 3:8.