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Letter A consists of Philippians 4:10–20. It is a short thank-you note from Paul to the Philippian church, regarding gifts they had sent him. [8] Letter B consists of Philippians 1:1–3:1, and may also include 4:4–9 and 4:21–23. Letter C consists of Philippians 3:2–4:1, and may also include 4:2–3. It is a testament to Paul's ...
In Philippians 2:25 [1] and Philemon 1:2, [2] Paul describes fellow Christians as "fellow soldiers" (in Greek, συστρατιώτῃ, sustratiōtē). [3] The image of a soldier is also used in 2 Timothy 2:3–4 [4] as a metaphor for courage, loyalty and dedication; [5] this is followed by the metaphor of an athlete, emphasising hard work
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".
The codex is made from papyrus in single quire, with the folio size approximately 28 by 16 centimetres (11.0 in × 6.3 in). The text is written in single column, with the text-block averaging 11.5 centimetres (4.5 in), between 26 and 32 lines of text per page, although both the width of the rows and the number of rows per page increase progressively.
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:
The Epistle of Polycarp to the Philippians (commonly abbreviated Pol. Phil.) [1] is an epistle attributed to Polycarp, an early bishop of Smyrna, and addressed to the early Christian church in Philippi. [2] It is widely believed to be a composite of material written at two different times (see § Unity), in the first half of the second century.
The analogy of the other uses of the word with the genitive of the person (Ephesians 3:19, 4:13), and the stress throughout these books on Christians being filled by Christ (Ephesians 3:19, 4:13, 5:18, Colossians 1:9, 2:10, 4:12, John 1:16, 3:34), favours this view. But the genitive may be objective, 'the complement of Christ,' that which ...
Discussion in Christology centres on the significance of homoiōma in the writings of Paul, and in particular whether homoiōma in Romans 8:3 and Philippians 2:7 indicates a merely external or internal likeness with other men. [27] Moo (1996) in discussing Romans 8:3 maintains that Paul cannot mean that Christ had only the "appearance" of ...