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The pastoral epistles are a group of three books of the canonical New Testament: the First Epistle to Timothy (1 Timothy), the Second Epistle to Timothy (2 Timothy), and the Epistle to Titus. They are presented as letters from Paul the Apostle to Timothy and to Titus. However, many scholars believe they were written after Paul's death.
The Epistle to Titus [a] is one of the three pastoral epistles (along with 1 Timothy and 2 Timothy) in the New Testament, historically attributed to Paul the Apostle. [3] It is addressed to Saint Titus [ 3 ] and describes the requirements and duties of presbyters / bishops .
Titus 1 is the first chapter of the Epistle to Titus in the New Testament of the Christian Bible. The letter is traditionally attributed to Paul the Apostle , sent from Nicopolis of Macedonia (Roman province) , addressed to Titus in Crete .
The First Epistle to Timothy [a] is one of three letters in the New Testament of the Bible often grouped together as the pastoral epistles, along with Second Timothy and Titus. The letter, traditionally attributed to the Apostle Paul, consists mainly of counsels to his younger colleague and delegate Timothy regarding his ministry in Ephesus (1: ...
There are two letters to Timothy attributed to Paul the Apostle, the First Epistle to Timothy and the Second Epistle to Timothy. These – along with the Epistle to Titus – are called the Pastoral Epistles, and are considered pseudepigraphic by some modern scholars, including Bart Ehrman, Raymond Collins, and David E. Aune. [32] [33] [34]
The pastoral epistles are a group of three books of the canonical New Testament: the First Epistle to Timothy (1 Timothy) the Second Epistle to Timothy (2 Timothy), and the Epistle to Titus. They are presented as letters from Paul the Apostle to Timothy and to Titus.
1.3.3.2 Pastoral epistles. ... Epistle to the Romans; ... Second Epistle to Timothy; Epistle to Titus; General epistles Epistle to the Hebrews ...
He includes ten epistles by Paul, omitting the Pastoral Epistles (Titus, 1 and 2 Timothy), as well as To the Hebrews. The Muratorian fragment (c. 140) accepts all Pauline epistles as authentic, but does not mention the Epistle to the Hebrews and rejects the Epistle to the Laodiceans and the Epistle to the Alexandrians as spurious.
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