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Theologian Philip Payne, a Cambridge PhD and former Tübingen scholar, is convinced that 1 Timothy 2:12 is the only New Testament verse that "might" explicitly prohibit women from teaching or having authority over men, though he writes that he does not think that is what it means. [18]
The word "all" (Ancient Greek: παΎ¶σα) are found multiple times in the verses 18–20, tying them together: all power/authority, all nations, all things ("that I have commanded you") and all the days ("always"). [2] Dale Allison considers the suggestions of the verse 18 allusion to Daniel 7:13–14 or 2 Chronicles 36:23 improbable. [3]
The opening pronoun is plural, which France notes indicates that the prayer was likely intended for communal worship, rather than private repetition. The New Testament also makes clear that father is a title used by disciples to refer to God. Only those already redeemed should use it, and this prayer is thus for those already converted. [1]
Augustine: "He does not now bid us pray, but instructs us how we should pray; as above He did not command us to do alms, but showed the manner of doing them." [7] Pseudo-Chrysostom: "Prayer is as it were a spiritual tribute which the soul offers of its own bowels. Wherefore the more glorious it is, the more watchfully ought we to guard that it ...
But just say the word. For I myself am a man under authority, with soldiers under me. I tell this one, 'Go,' and he goes; and that one, 'Come,' and he comes. I say to my servant, 'Do this,' and he does it." When Jesus heard this, he was amazed and said to those following him, "Truly I tell you, I have not found anyone in Israel with such great ...
There was a sharp distinction drawn between remembering and praying on behalf of the dead, and those who were the " 'faithfully' departed", [15] where Christians would only pray for those who had died as believers. The First Epistle of Clement (95 AD) contains a prayer which, while mainly for protection for the living, also includes the dead. [13]
Matthew 5:44, the forty-fourth verse in the fifth chapter of the Gospel of Matthew in the New Testament, also found in Luke 6:27–36, [1] is part of the Sermon on the Mount. This is the second verse of the final antithesis, that on the commandment to "Love thy neighbour as thyself". In the chapter, Jesus refutes the teaching of some that one ...
This is the same with Jesus who merely needs to speak to bring about miracles. The verse may imply that like with the Centurion Jesus' miracle will involve those below him performing the act, either his disciples or angels. [4] The notion of the disciples performing miracles under Jesus' delegated authority does appear at Matthew 10:8 and 10:40 ...