2 Timothy 1
2 Timothy 1 is the first chapter of the Second Epistle to Timothy in the New Testament of the Christian Bible. The original text is written in Koine Greek; some most ancient manuscripts containing this chapter are: Codex Sinaiticus Codex Alexandrinus Codex Ephraemi Rescriptus Codex Freerianus Codex Claromontanus This chapter is divided into 18 verses. New King James Version Paul, an apostle of Christ Jesus by the will of God, in keeping with the promise of life, in Christ Jesus, New King James Version To Timothy, my dear son: Grace and peace from God the Father and Christ Jesus our Lord."my dearly beloved son" In 1 Timothy 1:2, Titus 1:4, written at an earlier period than this Epistle, the expression used is in the Greek, "my genuine son". Alford sees in the change of expression an intimation of an altered tone as to Timothy, more of mere love, less of confidence, as though Paul saw m him a want of firmness, whence arose the need of his stirring up afresh the faith and grace in Him, but this seems to me not justified by the Greek word "agapetos", which implies the attachment of reasoning and choice, on the ground of merit in the one "beloved," not of instinctive love.
"Grace and peace" This varies from the blessing at the beginning of the Epistles to the Romans, Galatians, Philippians and Thessalonians, by the addition of the word "mercy," as in 1 Timothy 1:2 and Titus 1:4, in 2 John 1:3 and Jude 1:2. New King James Version When I call to remembrance the unfeigned faith, in thee, which dwelt first in thy grandmother Lois, thy mother Eunice. New King James Version He has saved us and called us to a holy life—not because of anything we have done but because of his own purpose and grace; this grace was given us in Christ Jesus before the beginning of time, New King James Version but it has now been revealed through the appearing of our Savior, Christ Jesus, who has destroyed death and has brought life and immortality to light through the gospel. But is now made manifest by the appearing of our Saviour Jesus ChristThe grace according to which the elect of God are saved and called. Christ was the first. New King James Version The Lord grant mercy to the household of Onesiphorus, for he refreshed me, was not ashamed of my chain.
The Lord grant to him that he may find mercy from the Lord in that Day—and you know well how many ways he ministered to me at Ephesus. Paul mentions the loyal services he had done. Roman Catholics consider these verses as an implication that Onesiphorus was dead, as "the easiest and most natural hypothesis". Asia Ephesus Eunice Jesus Christ Lois Onesiphorus Paul of Tarsus Phygellus Rome Timothy Other related Bible parts: John 14, Acts 16, 1 Timothy 1 2 Timothy 1 NIV
Sosthenes was the chief ruler of the synagogue at Corinth, according to the Acts of the Apostles, was seized and beaten by the mob in the presence of Gallio, the Roman governor, when he refused to proceed against Paul at the instigation of the Jews. The motives of this assault against Sosthenes are not recorded; some manuscripts insert the mob was composed of "Greeks". Both are interpolations, since the oldest manuscripts do not specify or identify the attacking group; some historians identify this Sosthenes with a companion of Paul the Apostle referred to as "Sosthenes our brother", a convert to the Christian faith and co-author of the First Epistle to the Corinthians. It is not clear. According to Protestant theologian Heinrich Meyer, "Theodoret and most commentators, including Flatt, Ewald, Maier Hofmann, identify Sosthenes with the person so named in Acts 18:17, but this is rightly denied by Michaelis, Pott, Rückert, de Wette", it has been suggested that Sosthenes is a name of Crispus, mentioned in Acts 18:8 and 1 Corinthians 1:14.
He is traditionally listed among the Seventy Disciples of Luke 10:1
Ephesus was an ancient Greek city on the coast of Ionia, three kilometres southwest of present-day Selçuk in İzmir Province, Turkey. It was built in the 10th century BC on the site of the former Arzawan capital by Attic and Ionian Greek colonists. During the Classical Greek era it was one of the twelve cities of the Ionian League; the city flourished after it came under the control of the Roman Republic in 129 BC. The city was famed for the nearby Temple of one of the Seven Wonders of the Ancient World. Among many other monumental buildings are the Library of Celsus, a theatre capable of holding 25,000 spectators. Ephesos was one of the seven churches of Asia; the Gospel of John may have been written here. The city was the site of several 5th-century Christian Councils; the city was destroyed by the Goths in 263, although rebuilt, the city's importance as a commercial centre declined as the harbour was silted up by the Küçükmenderes River. It was destroyed by an earthquake in AD 614; the ruins of Ephesus are a favourite international and local tourist attraction owing to their easy access from Adnan Menderes Airport or from the cruise ship port of Kuşadası, some 30 km to the South.
The area surrounding Ephesus was inhabited during the Neolithic Age, as was revealed by excavations at the nearby höyük of Arvalya and Cukurici. Excavations in recent years have unearthed settlements from the early Bronze Age at Ayasuluk Hill. According to Hittite sources, the capital of the Kingdom of Arzawa was Apasa; some scholars suggest that this is the Greek Ephesus. In 1954, a burial ground from the Mycenaean era with ceramic pots was discovered close to the ruins of the basilica of St. John; this was the period of the Mycenaean Expansion when the Achaioi settled in Asia Minor during the 14th and 13th centuries BC. The names Apasa and Ephesus appear to be cognate, found inscriptions seem to pinpoint the places in the Hittite record. Ephesus was founded as an Attic-Ionian colony in the 10th century BC on a hill, three kilometers from the centre of ancient Ephesus; the mythical founder of the city was a prince of Athens named Androklos, who had to leave his country after the death of his father, King Kodros.
According to the legend, he founded Ephesus on the place. Androklos drove away most of the native Carian and Lelegian inhabitants of the city and united his people with the remainder, he was a successful warrior, as a king he was able to join the twelve cities of Ionia together into the Ionian League. During his reign the city began to prosper, he died in a battle against the Carians when he came to the aid of Priene, another city of the Ionian League. Androklos and his dog are depicted on the Hadrian temple frieze. Greek historians such as Pausanias and Herodotos and the poet Kallinos reassigned the city's mythological foundation to Ephos, queen of the Amazons; the Greek goddess Artemis and the great Anatolian goddess Kybele were identified together as Artemis of Ephesus. The many-breasted "Lady of Ephesus", identified with Artemis, was venerated in the Temple of Artemis, one of the Seven Wonders of the World and the largest building of the ancient world according to Pausanias. Pausanias mentions that the temple was built by Ephesus, son of the river god Caystrus, before the arrival of the Ionians.
Of this structure, scarcely a trace remains. Ancient sources seem to indicate. About 650 BC, Ephesus was attacked by the Cimmerians who razed the city, including the temple of Artemis. After the Cimmerians had been driven away, the city was ruled by a series of tyrants. Following a revolt by the people, Ephesus was ruled by a council; the city prospered again under a new rule, producing a number of important historical figures such as the elegiac poet Callinus and the iambic poet Hipponax, the philosopher Heraclitus, the great painter Parrhasius and the grammarian Zenodotos and physicians Soranus and Rufus. About 560 BC, Ephesus was conquered by the Lydians under king Croesus, though a harsh ruler, treated the inhabitants with respect and became the main contributor to the reconstruction of the temple of Artemis, his signature has been found on the base of one of the columns of the temple. Croesus made the populations of the different settlements around Ephesus regroup in the vicinity of the Temple of Artemis, enlarging the city.
In the same century, the Lydians under Croesus invaded Persia. The Ionians refused a peace offer from siding with the Lydians instead. After the Persians defeated Croesus, the Ionians offered to make peace, but Cyrus insisted that they surrender and become part of the empire, they were defeated by the Persian army commander Harpagos in 547 BC. The Persians incorporated the Greek cities of Asia Minor into the Achaemenid Empire; those cities were ruled by satraps. Ephesus has intrigued archaeologists because for the Archaic Period there is no definite location for the settlement. There are numerous sites to suggest the movement of a settlement between the Bronze Age and the Roman period, but the silting up of the natural harbou
Eastern Orthodox Church
The Eastern Orthodox Church the Orthodox Catholic Church, is the second-largest Christian church, with 200–260 million members. It operates as a communion of autocephalous churches, each governed by its bishops in local synods, although half of Eastern Orthodox Christians live in Russia; the church has no central doctrinal or governmental authority analogous to the Bishop of Rome, but the Ecumenical Patriarch of Constantinople is recognised by all as primus inter pares of the bishops. As one of the oldest religious institutions in the world, the Eastern Orthodox Church has played a prominent role in the history and culture of Eastern and Southeastern Europe, the Caucasus, the Near East. Eastern Orthodox theology is based on the Nicene Creed; the church teaches that it is the One, Holy and Apostolic church established by Jesus Christ in his Great Commission, that its bishops are the successors of Christ's apostles. It maintains, its patriarchates, reminiscent of the pentarchy, autocephalous and autonomous churches reflect a variety of hierarchical organisation.
Of its innumerable sacred mysteries, it recognises seven major sacraments, of which the Eucharist is the principal one, celebrated liturgically in synaxis. The church teaches that through consecration invoked by a priest, the sacrificial bread and wine become the body and blood of Christ; the Virgin Mary is venerated in the Eastern Orthodox Church as the God-bearer, honoured in devotions. The Eastern Orthodox Church shared communion with the Roman Catholic Church until the East–West Schism in 1054, triggered by disputes over doctrine the authority of the Pope. Before the Council of Chalcedon in AD 451, the Oriental Orthodox churches shared in this communion, separating over differences in Christology; the majority of Eastern Orthodox Christians live in Southeast and Eastern Europe, Cyprus and other communities in the Caucasus region, communities in Siberia reaching the Russian Far East. There are smaller communities in the former Byzantine regions of the Eastern Mediterranean, in the Middle East where it is decreasing due to persecution.
There are many in other parts of the world, formed through diaspora and missionary activity. In keeping with the church's teaching on universality and with the Nicene Creed, Orthodox authorities such as Saint Raphael of Brooklyn have insisted that the full name of the church has always included the term "Catholic", as in "Holy Orthodox Catholic Apostolic Church"; the official name of the Eastern Orthodox Church is the "Orthodox Catholic Church". It is the name by which the church refers to itself in its liturgical or canonical texts, in official publications, in official contexts or administrative documents. Orthodox teachers refer to the church as Catholic; this name and longer variants containing "Catholic" are recognised and referenced in other books and publications by secular or non-Orthodox writers. The common name of the church, "Eastern Orthodox Church", is a shortened practicality that helps to avoid confusions in casual use. From ancient times through the first millennium, Greek was the most prevalent shared language in the demographic regions where the Byzantine Empire flourished, Greek, being the language in which the New Testament was written, was the primary liturgical language of the church.
For this reason, the eastern churches were sometimes identified as "Greek" before the Great Schism of 1054. After 1054, "Greek Orthodox" or "Greek Catholic" marked a church as being in communion with Constantinople, much as "Catholic" did for communion with Rome; this identification with Greek, became confusing with time. Missionaries brought Orthodoxy to many regions without ethnic Greeks, where the Greek language was not spoken. In addition, struggles between Rome and Constantinople to control parts of Southeastern Europe resulted in the conversion of some churches to Rome, which also used "Greek Catholic" to indicate their continued use of the Byzantine rites. Today, many of those same churches remain, while a large number of Orthodox are not of Greek national origin, do not use Greek as the language of worship. "Eastern" indicates the geographical element in the Church's origin and development, while "Orthodox" indicates the faith, as well as communion with the Ecumenical Patriarchate of Constantinople.
There are additional Christian churches in the east that are in communion with neither Rome nor Constantinople, who tend to be distinguished by the category named "Oriental Orthodox". While the church continues to call itself "Catholic", for reasons of universality, the common title of "Eastern Orthodox Church" avoids casual confusion with the Roman Catholic Church; the first known use of the phrase "the catholic Church" occurred in a letter written about 110 AD from one Greek church to another. The letter states: "Wheresoever the bishop shall appear, there let the people be as where Jesus may be, there is the universal Church." Thus from the beginning, Christians referred to the Church as the "One, Holy and Apostolic Church". The Eastern Orthodox Church claims that it is today the continuation and preservation of that same early Church. A number of other Christian churches make a similar claim: the Roman Catholic Church, the Anglican Communion, the Assyrian Church and the Oriental Orthodox.
In the Eastern Orthodox v
The Last Judgment or The Day of the Lord is part of the eschatological world view of the Abrahamic religions and in the Frashokereti of Zoroastrianism. Some Christian denominations consider the Second Coming of Christ to be the final and eternal judgment by God of the people in every nation resulting in the glorification of some and the punishment of others; the concept is found in all the Canonical gospels the Gospel of Matthew. Christian Futurists believe it will take place after the Resurrection of the Dead and the Second Coming of Christ while Full Preterists believe it has occurred; the Last Judgment has inspired numerous artistic depictions. The doctrine and iconographic depiction of the "Last Judgment" are drawn from many passages from the apocalyptic sections of the Bible, but most notably from Jesus' teaching of the strait gate in the Gospel of Matthew and found in the Gospel of Luke: Enter ye in at the strait gate: for wide is the gate, broad is the way, that leadeth to destruction, many there be which go in thereat: Because strait is the gate, narrow is the way, which leadeth unto life, few there be that find it.
Beware of false prophets, which come to you in sheep's clothing, but inwardly they are ravening wolves. Ye shall know them by their fruits. Do men gather grapes of thorns, or figs of thistles? So, every good tree bringeth forth good fruit. A good tree cannot bring forth evil fruit, neither can a corrupt tree bring forth good fruit; every tree that bringeth not forth good fruit is hewn down, cast into the fire. Therefore, by their fruits ye shall know them. Not every one that saith unto me: Lord, shall enter into the Kingdom of Heaven. Many will say to me in that day, Lord, have we not prophesied in thy name? and in thy name have cast out devils? and in thy name done many wonderful works? And will I profess unto them, I never knew you: depart from me, ye that work iniquity. Said one unto him, are there few that be saved? And he said unto them, Strive to enter in at the strait gate: for many, I say unto you, will seek to enter in, shall not be able; when once the master of the house is risen up, hath shut to the door, ye begin to stand without, to knock at the door, Lord, open unto us.
But he shall say, I tell you. There shall be weeping and gnashing of teeth, when ye shall see Abraham, Isaac, Jacob, all the prophets, in the kingdom of God, you yourselves thrust out, it appears in the Sheep and the Goats section of Matthew where the judgment seems based on help given or refused to "one of the least of these my brethren" who are identified in Matthew 12 as "whosoever shall do the will of my Father, in heaven". “When the Son of Man comes in his glory, all the angels with him he will sit on the throne of his glory. All the nations will be gathered before him, he will separate people one from another as a shepherd separates the sheep from the goats, he will put the sheep at his right hand and the goats at the left; the king will say to those at his right hand, ‘Come, you that are blessed by my Father, inherit the kingdom prepared for you from the foundation of the world. The doctrine is further supported by passages in the Books of Daniel and the Revelation: Then I saw a great white throne and him, seated on it.
From his presence earth and sky fled away, no place was found for them. And I saw the dead and small, standing before the throne, books were opened. Another book was opened, the book of life, and the dead were judged by what was written according to what they had done. Now the axe is lying at the root of the trees. "I baptize you with water for repentance, but one, more powerful than I is coming after me. He will baptize you with the fire, his winnowing fork is in his hand, he will clear his threshing-floor and will gather his wheat into the granary. Just as the weeds are collected and burned up with fire, so will it be at the end of the age; the Son of Man will send his angels, they will col
Nero was the last Roman emperor of the Julio-Claudian dynasty. He became Claudius' heir and successor. Like Claudius, Nero became emperor with the consent of the Praetorian Guard. Nero's mother, Agrippina the Younger, was implicated in Claudius' death and Nero's nomination as emperor, she dominated Nero's early life and decisions. Five years into his reign, he had her murdered. During the early years of his reign, Nero was content to be guided by his mother, his tutor Lucius Annaeus Seneca and his Praetorian prefect, Sextus Afranius Burrus; as time passed, he started to play a more active and independent role in government and foreign policy. During his reign, the redoubtable general Corbulo conducted a successful war and negotiated peace with the Parthian Empire, his general Suetonius Paulinus crushed a major revolt in Britain, led by the Iceni Queen Boudica. The Bosporan Kingdom was annexed to the empire, the First Jewish–Roman War began. Nero focused much of his attention on diplomacy and the cultural life of the empire, ordering theatres built and promoting athletic games.
He made public appearances as an actor, poet and charioteer. In the eyes of traditionalists, this undermined the dignity and authority of his person and office, his extravagant, empire-wide program of public and private works was funded by a rise in taxes, much resented by the middle and upper classes. Various plots against his life were revealed. In 68 AD Vindex, governor of the Gaulish territory Gallia Lugdunensis, rebelled, he was supported by the governor of Hispania Tarraconensis. Vindex's revolt failed in its immediate aim, but Nero fled Rome when Rome's discontented civil and military authorities chose Galba as emperor, he committed suicide on June 9, 68 AD, when he learned that he had been tried in absentia and condemned to death as a public enemy, making him the first Roman Emperor to commit suicide. His death ended the Julio-Claudian dynasty, sparking a brief period of civil wars known as the Year of the Four Emperors. Nero's rule is associated with tyranny and extravagance. Most Roman sources, such as Suetonius and Cassius Dio, offer overwhelmingly negative assessments of his personality and reign.
Suetonius tells that many Romans believed that the Great Fire of Rome was instigated by Nero to clear the way for his planned palatial complex, the Domus Aurea. According to Tacitus he was said to have seized Christians as scapegoats for the fire and burned them alive motivated not by public justice but by personal cruelty; some modern historians question the reliability of the ancient sources on Nero's tyrannical acts. A few sources paint Nero in a more favorable light. There is evidence of his popularity among the Roman commoners in the eastern provinces of the Empire, where a popular legend arose that Nero had not died and would return. At least three leaders of short-lived, failed rebellions presented themselves as "Nero reborn" to enlist popular support. Nero was born Lucius Domitius Ahenobarbus on 15 December 37 AD in Antium, he was the only son of Agrippina the Younger. His maternal grandparents were Agrippina the Elder, he was Augustus' great-great grandson, descended from the first Emperor's only daughter, Julia.
The ancient biographer Suetonius, critical of Nero's ancestors, wrote that Augustus had reproached Nero's grandfather for his unseemly enjoyment of violent gladiator games. According to Jürgen Malitz, Suetonius tells that Nero's father was known to be "irascible and brutal", that both "enjoyed chariot races and theater performances to a degree not befitting their position."Nero's father, died in 40. A few years before his death, Domitius had been involved in a political scandal that, according to Malitz, "could have cost him his life if Tiberius had not died in the year 37." In the previous year, Nero's mother Agrippina had been caught up in a scandal of her own. Caligula's beloved sister Drusilla had died and Caligula began to feel threatened by his brother-in-law Marcus Aemilius Lepidus. Agrippina, suspected of adultery with her brother-in-law, was forced to carry the funerary urn after Lepidus' execution. Caligula banished his two surviving sisters and Julia Livilla, to a remote island in the Mediterranean Sea.
According to The Oxford Encyclopedia of Ancient Greece and Rome, Agrippina was exiled for plotting to overthrow Caligula. Nero's inheritance was taken from him and he was sent to live with his paternal aunt Domitia Lepida, the mother of Claudius' third wife Valeria Messalina. Caligula's reign lasted from 37 until 41, he died from multiple stab wounds in January of 41 after being ambushed by his own Praetorian Guard on the Palatine Hill. Claudius succeeded Caligula as Emperor. Agrippina became his fourth wife. By February 49, she had persuaded Claudius to adopt her son Nero. After Nero's adoption, "Claudius" became part of his name: Nero Claudius Caesar Drusus Germanicus. Claudius had gold coins issued to mark the adoption. Classics professor Josiah Osgood has written that "the coins, through their distribution and imagery alike, showed that a new Leader was in the making." David Shotter noted that, despite events in Rome, Nero's step-brother Britannicus was more prominent in provincial coinages during the early 50s.
Nero formally entered public life as an adult in 51 AD—he was around 14 years old. When he turned 16, Nero married Claudius' daughter (
Christians are people who follow or adhere to Christianity, a monotheistic Abrahamic religion based on the life and teachings of Jesus Christ. The words Christ and Christian derive from the Koine Greek title Christós, a translation of the Biblical Hebrew term mashiach. While there are diverse interpretations of Christianity which sometimes conflict, they are united in believing that Jesus has a unique significance; the term "Christian" is used as an adjective to describe anything associated with Christianity, or in a proverbial sense "all, noble, good, Christ-like."According to a 2011 Pew Research Center survey, there were 2.2 billion Christians around the world in 2010, up from about 600 million in 1910. By 2050, the Christian population is expected to exceed 3 billion. According to a 2012 Pew Research Center survey Christianity will remain the world's largest religion in 2050, if current trends continue. Today, about 37% of all Christians live in the Americas, about 26% live in Europe, 24% live in sub-Saharan Africa, about 13% live in Asia and the Pacific, 1% live in the Middle East and North Africa.
About half of all Christians worldwide are Catholic. Orthodox communions comprise 12% of the world's Christians. Other Christian groups make up the remainder. Christians make up the majority of the population in territories. 280 million Christians live as a minority. Christians have made noted contributions to a range of fields, including the sciences, politics and business. According to 100 Years of Nobel Prizes, a review of Nobel prizes awarded between 1901 and 2000 reveals that of Nobel Prizes laureates identified Christianity in its various forms as their religious preference; the Greek word Χριστιανός, meaning "follower of Christ", comes from Χριστός, meaning "anointed one", with an adjectival ending borrowed from Latin to denote adhering to, or belonging to, as in slave ownership. In the Greek Septuagint, christos was used to translate the Hebrew מָשִׁיחַ, meaning " anointed." In other European languages, equivalent words to Christian are derived from the Greek, such as Chrétien in French and Cristiano in Spanish.
The abbreviations Xian and Xtian have been used since at least the 17th century: Oxford English Dictionary shows a 1634 use of Xtianity and Xian is seen in a 1634-38 diary. The word Xmas uses a similar contraction; the first recorded use of the term is in the New Testament, in Acts 11:26, after Barnabas brought Saul to Antioch where they taught the disciples for about a year, the text says: " the disciples were called Christians first in Antioch." The second mention of the term follows in Acts 26:28, where Herod Agrippa II replied to Paul the Apostle, "Then Agrippa said unto Paul, Almost thou persuadest me to be a Christian." The third and final New Testament reference to the term is in 1 Peter 4:16, which exhorts believers: "Yet if as a Christian, let him not be ashamed. The city of Antioch, where someone gave them the name Christians, had a reputation for coming up with such nicknames; however Peter's apparent endorsement of the term led to its being preferred over "Nazarenes" and the term Christianoi from 1 Peter becomes the standard term in the Early Church Fathers from Ignatius and Polycarp onwards.
The earliest occurrences of the term in non-Christian literature include Josephus, referring to "the tribe of Christians, so named from him. In the Annals he relates that "by vulgar appellation called Christians" and identifies Christians as Nero's scapegoats for the Great Fire of Rome. Another term for Christians which appears in the New Testament is "Nazarenes". Jesus is named as a Nazarene in Math 2:23, while Saul-Paul is said to be Nazarene in Acts 24:5; the latter verse makes it clear that Nazarene referred to the name of a sect or heresy, as well as the town called Nazareth. The term Nazarene was used by the Jewish lawyer Tertullus which records that "the Jews call us Nazarenes." While around 331 AD Eusebius records that Christ was called a Nazoraean from the name Nazareth, that in earlier centuries "Christians" were once called "Nazarenes". The Hebrew equivalent of "Nazarenes", occurs in the Babylonian Talmud, is still the modern Israeli Hebrew term for Christian. A wide range of beliefs and practices are found across the world among those who call themselves Christian.
Denominations and sects disagree on a common definition of "Christianity". For example, Timothy Beal notes the disparity of beliefs among those who identify as Christians in the United States as follows: Although all of them have their historical roots in Christian theology and tradition, although most would identify themselves as Christian, many would not identify others within the larger category as Christian. Most Baptists and fundamentalists, for example, would not acknowledge Mormonism or Christian Science as Christian. In fact, the nearly 77 percent of Americans who self-identify as Christian are a diverse pluribus of Christianities that are far from any collective unity. Linda Woodhead attempts to provide a common belief thread for Christians by noting that "Whatever else they might disagree about, Christians are at least united