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The Epistle to the Philippians [a] is a Pauline epistle of the New Testament of the Christian Bible. The epistle is attributed to Paul the Apostle and Timothy is named with him as co-author or co-sender.
It is highly probable that 1 and 2 Timothy were known and used by Polycarp in his epistle to the Philippians. [21] Polycarp is known to have died around 155–167, so this would seem to set an upper limit for the dating of the pastoral epistles.
The Pauline epistles are the thirteen books in the New Testament traditionally attributed to Paul the Apostle.. There is strong consensus in modern New Testament scholarship on a core group of authentic Pauline epistles whose authorship is rarely contested: Romans, 1 and 2 Corinthians, Galatians, Philippians, 1 Thessalonians, and Philemon.
Importantly, the Christian apologist Irenaeus of Lyon claimed in his book Against Heresies that Polycarp had called the unorthodox Christian thinker Marcion of Sinope "the first-born of Satan." [ 4 ] : 199 This led P. N. Harrison to conclude that Polycarp was in fact referring to Marcion in this epistle, albeit at an early stage in Marcion's ...
Irenaeus also makes explicit mention of Timothy in his book and ascribes it as being written by Paul [14] The Muratorian Canon (c. 170–180) lists the books of the New Testament and ascribes all three pastoral epistles to Paul. [15] Eusebius (c. 330) calls it, along with the other thirteen canonical Pauline epistles, "undisputed". [16]
Papyrus 87 (Gregory-Aland), recto. The earliest known fragment of the Epistle to Philemon, believed to date to the late 2nd or early 3rd century. The Epistle to Philemon [a] is one of the books of the Christian New Testament.
The Book of Joshua Judges: Judices: Judges: The Book of Judges Ruth: Ruth: Ruth: The Book of Ruth 1 Samuel: 1 Samuelis also known as 1 Regum: 1 Kings: The First Book of Samuel, otherwise called the First Book of the Kings 2 Samuel: 2 Samuelis also known as 2 Regum: 2 Kings: The Second Book of Samuel, otherwise called the Second Book of the ...
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:
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