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11

The events of Act 15 are dated to AD 48. It is worth noting that Paul and Barnabas solved the immediate problem in a good way. When compromise was impossible ("I want X," "Not a chance"), they parted ways. This also wasn't the first time that Paul and Barnabas had disagreed on how to operate. Galatians 2:12 Until certain people came from James, he had ...


10

The question sets out nicely the way in which Paul's broken relationship with Mark was healed and later flourished -- with, it seems, a new depth of character in Mark. Was it, one wonders, a case of Mark growing as a result of the relational trauma with Paul? There are, however, fewer "dots" to "connect" in the case of Paul's relationship with Barnabas, his ...


7

I'm probably going to come close to the conclusion of the first answer but hopefully will provide some other thoughts. Paul takes on Timothy on the beginning of his 2nd missionary journey (~49 A.D.). Conservative scholars date 1 Timothy to between 62-67 A.D. (after Paul's first imprisonment). There's no solid data on how old Timothy was when Paul took ...


7

Based on the record of the conversation on the road to Emmaus when Jesus "beginning with Moses and with all the prophets, He explained to them the things concerning Himself in all the Scriptures" {Luke 24:27}, that "the scriptures" must indicate the Old Testament - since the earliest aspect of the New Testament wasn't written until about 50 AD. Given that ...


6

2 Tim 4:16-18 At my first defense no one stood with me, but all forsook me. May it not be charged against them. But the Lord stood with me and strengthened me, so that the message might be preached fully through me, and that all the Gentiles might hear. Also I was delivered out of the mouth of the lion. And the Lord will deliver me from every evil work ...


5

The evidence strongly suggests that when New Testament authors refer to scripture, or say "it is written", they are referring to pre-Christian Jewish sacred writings and not what is now the New Testament. The one possible exception is the author of 2 Peter. (I hesitate to say "Hebrew Bible" for three reasons. First, most of them use the Septuagint ...


4

This text consists of five imperatives: κήρυξον τὸν λόγον, | kēryxon ton logon | (Preach the Word) ἐπίστηθι εὐκαίρως ἀκαίρως, | epistēthi eukairōs akairōs | (be ready in season [and] out of season) ἔλεγξον, | elenxon | (reprove) ἐπιτίμησον, | epitimēson | (rebuke) παρακάλεσον, | parakaleson | (exhort) ἐν πάσῃ μακροθυμίᾳ καὶ διδαχῇ. | en pasē makrothymia ...


4

As GalacticCowboy's answer suggests, the phrase seems to be related to commissioning elders. Given that Paul was a student of Gamaliel (Acts 22) and the author of Hebrews seems deeply knowledgeable about Jewish sacrificial rites and uses arguments similar to Paul's in Galatians, it seems possible that both are referencing the rabbinic practice of semikhah ...


3

The pre-Pauline references to the brother magicians are rare. Other answers draw attention to the mention of the names by Pliny in his Natural History (XXX.1.11). This was published at the end of the 70s, however, and so is only evidence that the names were current by Paul's time. There was a theory that the second century BCE Jewish historian Artapanus, ...


3

Exactly as others have said: these names appear in Jewish non-biblical tradition, specifically in the Targum of Pseudo-Jonathan to Exodus 7:11, as well as in later Hellenistic sources (like Josephus). Martin McNamara discusses it here, and there is a lengthy discussion of the Jewish and Greek sources here as well (page 1-71). As Frank Luke noted in a ...


3

In 1 Timothy 5:22, the context (starting from verse 17) appears to be focused upon the appointment of elders (presbuteros). It seems from various passages (Acts 6:6, 13:3; 1 Timothy 4:14) that this act (laying on of hands) symbolized the dedication or commissioning of an individual to a task - in this case, leading the church. 2 Timothy 1:6 apparently ...


3

First, the four words in Greek and their primary Strong' definition: didaskalia <1319>: "teaching, instruction" elegchos <1650>: "a proof, that by which a thing is proved or tested" epanorthosis <1882>: "restoration to an upright or right state" paideia <3809>: "the whole training and education of children (which relates to the cultivation of ...


2

In this case the answer is a bit more clear if you read from a different translation: If we deny Him, He also will deny us; If we are faithless, He remains faithful, for He cannot deny Himself. -2 Timothy 2:12-13, NASB Faith means "trust in God". This is the source of the confusion. In modern English, when we say "faith", it can mean ...


2

Paul's warning about "the last days" would be strange if he were merely describing the normal brokenness that has been common to man since the dawn of time. (Such brokenness would not be news to anyone, and would not be specific to "the last days.") He seems to be anticipating something unusual. ...And yet, the characteristics he is describing have been ...


2

According to Pliny's natural history, in discussing the origin of magic in the world he mentions Jannes in relation to Moses. There is another sect, also, of adepts in the magic art, who derive their origin from Moses, Jannes, and Lotapea,Jews by birth, but many thousand years posterior to Zoroaster: and as much more recent, again, is the branch of ...


2

As to your first question: Is 2 Tim. 1:6 a parallel to 1 Tim. 4:14? That is, do they refer to the same "gift" and the same "laying on of hands" event? According to the several Bibles and commentaries I've examined, yes. As to your second question: What "spiritual gift" is Paul referring to in 1 Tim. 4:14? Ignatius (Epistle to the Ephesians 13, ...


2

As already noted, the LXX is the best place to start, since the Greek word ὀρθοτομέω only occurs once in the Greek New Testament (hapax legomenon). The below verses compare the Greek LXX with the Hebrew MT, which will point us to the Hebrew words. In turn, we will look at the Hebrew words. Proverbs 3:6 (MT) בְּכָל־דְּרָכֶיךָ דָעֵהוּ וְהוּא יְיַשֵּׁר ...


1

The simple answer is yes and as on here more than just ones say so is wanted in the answer, I will give someone else's evidence other than my 40yrs worth of studies...haha; Bible Studies in the Life of Paul —Henry T. Sell Second Missionary Journey Scripture, Acts 15:36-18:22 The Inception - After the Jerusalem Council Paul returned to Antioch ...


1

2 Tim 4:2 and Titus 1:3 both have τὸν λόγον (ton logon) in Greek. The decision whether to caplitalize or not is wholly down to the instinct of the editors of that particular translation. It is worth noting, too, that this is a "luxury" of English: not every language system as the same lower-, upper-case distinctions that modern English does. What the ...


1

"But you must continue in the things which you have learned and been assured of, knowing from whom you have learned them" refers in part to the "new revelation" Paul shared with Timothy, his son in the faith, so no, the OT (Tanakh) was not the only Scripture in Paul's day, and the word Scripture(s) in 2 Timothy 3:16 is not a reference to only the OT ...


1

The context of 2 Tim 3:1-9 speaks of people who were ostensible converts to Christianity, but whose deeds betray their spiritual folly. That is, Jannes and Jambres are mentioned in a context of believers who are hypocrites. Thus the context of 2 Tim 3:1-9 is not talking about unbelievers but of apostates, who make an ostensible claim to faith. There is a ...


1

The very notion of scripture carries with it an idea of the infallible and all powerful commanding perfect voice of God.  This means if one rejects a book of his word from the Bible canon they reject God's own voice and have sinned.  Now any writing that does not carry that invincible and perfect authority must be rejected no matter how edifying it may seem. ...


1

Clearly, Paul did expect Timothy to see the "last days". That, and other similar phrases in the NT refer to the last days of the old creation. Note the context of the "new heavens and new earth" passage in Isaiah. God talking to Israel: Behold, my servants shall eat, But you shall be hungry; Behold, my servants shall drink, But you shall be thirsty; ... ...


1

The methods of Sensus Plenior provide a mechanism by which such questions can be examined in more detail. This is a system for interpreting the 'dark sayings' or 'riddles' of the Bible. Such riddles interlock giving the interpreter clues from the greater context of the Bible to discern meaning in the passage being considered. We assume the author uses the ...



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