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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)."
Epaphroditus (Greek: Ἐπαφρόδιτος) is a New Testament figure appearing as an envoy of the Philippian church to assist the Apostle Paul (Philippians 2:25-30).He is regarded as a saint of the Eastern Orthodox Church and the Roman Catholic Church, first Bishop of Philippi, and of Andriaca (there are at least two ancient towns called Andriaca, one in Thrace and one in Asia Minor), and ...
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".
Lydia is a Biblical given name: Lydia of Thyatira, businesswoman in the city of Thyatira in the New Testament's Acts of the Apostles.She was the apostle Paul's first convert in Philippi and thus the first convert to Christianity in Europe.
Mary, Lydia and Nympha are overseers of house churches (Acts 12:12; 16:15; Colossians 4:15). Euodia and Syntyche are among 'the overseers and deacons' at Philippi (Philippians 1:1; cf, 4:2–3). The only role lacking specific female names is that of 'elder'—but there male names are lacking as well." [64]: 54, 112
The sole version that survived is a Latin Epistola ad Laodicenses ("Epistle to the Laodiceans"), first witnessed in Codex Fuldensis. The Latin epistle is actually a short compilation of verses from other Pauline epistles, principally Philippians. It too is generally considered a "clumsy forgery" and an attempt to fill the "gap" suggested by ...
Thus, in Joel 2.32, we read, 'Whosoever shall call on the name of Jehovah shall be saved'; but these words are applied to Jesus Christ in Rom. 10.13. St John (chap. 12.41), after quoting a certain passage from Isaiah, which there refers to Jehovah, affirms that it was a vision of the Glory of Christ (see Isa. 6.9,10).
According to Schnabel E.J it was a counter-move prompted by the increasing success of the Christian missionaries. [2] Indeed, beside the scheme of confession and redemption, the phraseology and terms are reminiscent of Greek New Testament : hamartia (sin), parakletos (advocate), doulos tou theou (servant of God), kyrios (master), basileus (king).