Tag Info

Hot answers tagged

12

To my mind three factors come into play in this question. (1) The traditional rabbinic citation form is a product of the schools which post-date the fall of the Temple. I think this is the most important. Although "rabbi" is used (e.g.) in the gospels (Matt 23:7-8, John 1:38, etc.), it is not used in the same way as the rabbinical schools and authorities ...


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 ...


10

It's an interesting question, and one that has caught the eye of commentators for a long time. Let's get the text of Acts 7:58b first: [NASB] ... and the witnesses laid aside their robes at the feet of a young man named Saul. [SBL GNT] ... καὶ οἱ μάρτυρες ἀπέθεντο τὰ ἱμάτια αὐτῶν παρὰ τοὺς πόδας νεανίου καλουμένου Σαύλου The term here is νεανίας ...


9

The simple answer to the question is: we don't know specifically. So what do we know? He refers to it as an "weakness" or infirmity, as you have it. It's the word astheneia in Greek. The same word is used in both places in 12:9. This "thorn in the flesh" is probably not a reference to the idea of the flesh as the sinful nature, but more likely something ...


8

Short Answer: Yes, they would know what he meant The longer answer is that the letter to the church in Rome (1:7) was to a mixed group of Gentiles (1:13) and Jews (2:17). Most believe the church started from some of the Jews present at Peter's preaching during Pentecost, the "visitors from Rome" (Act 2:10; NKJV/ESV/NASB). Starting at 2:17, Paul begins more ...


7

Paul, in context, leaves no doubt about his monotheism. 1 Cor 8 deals with food offered to idols. As such, we expect the text to deal with "so-called gods". Moreover, I find it interesting that you chose not to include v4 in your quote: 4 Therefore concerning the eating of things offered to idols, we know that an idol is nothing in the world, and ...


7

I believe it would be impossible to give a dogmatic answer on this. However, there are a number of interesting connections to Paul's letters worth considering. What to Look For First we need to establish what to look for. Namely the concept stated in the first part of 2 Pet 3:15: Καὶ τὴν τοῦ κυρίου ἡμῶν μακροθυμίαν - σωτηρίαν ἡγεῖσθε And the ...


7

We can be sure that Paul also spoke Hebrew fluently. First up, Mishnaic Hebrew was a living language in first century Judea and well-known even among the common people. Along with that, even though modern translations use "Aramaic" when referring to the language spoken in Judea (such as there in Acts 22:2 and 21:40), the Greek reads, "...in the Hebrew ...


6

The explanation is not contradictory. First we see how Paul expands the meaning of Habakkuk 2:4 in the relevant verse here in Romans - Romans 1:17 (GNT) δικαιοσύνη γὰρ θεοῦ ἐν αὐτῷ ἀποκαλύπτεται ἐκ πίστεως εἰς πίστιν, καθὼς γέγραπται, Ὁ δὲ δίκαιος ἐκ πίστεως ζήσεται. The key in this verse is that we live "from faith to faith" (ἐκ πίστεως εἰς ...


6

Not ambiguous, but inclusive in meaning Ambiguity implies two or more possible meanings that are unclear as to which it is, or more broadly simply being unclear. I do not believe that is the situation here at all. Examining the statements Let's start with the basically undisputed OT reference Paul is using in Romans. Habakkuk 2:4 The (very literal) ...


6

One of the critical scholars who believe the attribution to Paul is clearly fictional is Burton L. Mack, who says (Who Wrote the New Testament, p206) the language, style and thought of Titus is thoroughly un-Pauline. He says the ‘personal’ references to particular occasions in the lives of Timothy, Titus, and Paul do not fit with reconstructions of that ...


5

LONG ANSWER: As I understand it, we know nothing else about Paul's family, other than what Acts 23:6 indicates - this verse tells us that Paul's nephew, and thus probably his sister also, cared about him. The fact that the plot became known to Paul's nephew, might be taken as an indication that he was not a Christian and thus still hung in orthodox Jewish ...


4

Homosexuality is an invention of the 19th century. Before then, people had words for specific sexual acts (sodomy etc.), but they did not have the concept of any inherent or acquired “sexual orientation”. This concept originated in modern psycho-pathology. To translate ἀρσενοκοίτης as “homosexual”, as some modern Bible translations do, is an anachronism, if ...


4

The classical Greek word ἀρρενοκοίτης (or ἀρσενοκοίτης in Koine Greek) means "sodomy" according to its usage in antiquity (please click here, and note its use and translation in paragraph 686, line 5, where the direct reference are to those Arabs who lie with other men for sexual intercourse). So there is no ambiguity of the use of this word in 1 Cor 6:9-10 ...


4

This web site has a couple of interesting interpretations, one of which I had heard previously. They quote Kenneth Samuel Wuest (1893-1962): “In Bible times an oriental needed to keep his hearth fire going all the time in order to insure fire for cooking and warmth. If it went out, he had to go to a neighbour for some live coals of fire. These ...


3

Psalm 51:4 (v.6 in Hebrew) In BHS1 v.4 is v.6, and the construction in Hebrew is an infinitive construct with both a prepositional prefix and a 2nd person singular pronominal suffix attached (בְשָׁפְטֶֽךָ). The pronominal suffix can be used on an infinitive construct as either a subject or object of the verb.2 That means there is flexibility in the ...


3

I know that this is an old topic, but for what it's worth, there may be some credibility to taking Paul's meaning to include "heavenly bodies." The Galatians were migrant Gauls, or Celts, whose primary religion was Druidism, which was a form of animism. In Galatians 4:8, Paul says "Formerly... you did not know God, you were enslaved to those that by nature ...


3

This question is too good to have no answers, but I fear my answer will not do it justice. I hope others will take a shot at it as well - even if for no other reason than to prove me wrong. 1) Paul is converted on the way to Damascus (let's call this year 0) Acts 9:8 Then Saul arose from the ground, and when his eyes were opened he saw no one. But they ...


3

In Greek, the word "us" is in direct apposition to the word "apostles" - that is, the "us" are the same as the apostles. Paul may be referring to the twelve apostles, but is more likely using the Greek word "apostolos" to mean "messenger / sent one", as it usually does. In this sense of the word, Paul, Silas, and Timothy were all "apostles", in the same ...


3

The mystery is Christ and our mystical union to him. Hodge pretty much answers the question as simply as possible: Τὸ μυστήριον τοῦτο μεγα ἐστίν, this mystery is great. The word mystery does not refer to the passage in Gen. 2:24, as though the apostle intended to say that that passage had a mystical sense which he had just unfolded by applying it to ...


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

The Idea in Brief After his conversion and through the ministrations of Barnabas, Paul (then Saul) had met "the apostles" in Jerusalem (to include Cephas for fifteen days) who had provided him first-hand accounts of the life and teachings of Jesus. Later, Paul traveled on his missionary journeys with Barnabas, John Mark and Luke, who also had access to ...


3

Most Protestant scholars believe in justification by faith alone (obviously). And there is also a tendency to extend faith alone further, i.e. into sanctification too. Beginning with this doctrinal bias, they start with the presupposition that Romans and Galatians are the unquestionably authentic epistles because Romans and Galatians are the most useful to ...


3

Ah, the ESV's breaking up of the runon sentence I think makes it harder to catch the meaning. Because they disconnected "He listened to Paul speaking" from "And Paul, looking intently at him" with a period, I completely missed that all this happened while Paul was speaking. Until I went to Unbound Bible to look at the Greek, and I also read the ASV. ...


3

It is helpful to understand the purpose(s) of the Mosaic Law. Quickly: It was intended to point people to their need for a Savior (Gal 3:19; Rom 5:20). It was intended to highlight their sinful nature (Rom 7:7). It taught many aspects of God and peoples' relationship to him. For examples, the sacrificial system was a reminder of humanity's need for a ...


3

Great question. The short answer is that there is nothing explicit in the text of Scripture that proves without question that Paul reached Spain, but there is some evidence (both in and out of Scripture) which suggests that he did (at least to some scholars.) A couple of sources which you might find helpful are Homer A. Kent, The Pastoral Epistles, (Moody ...


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

ΤΟΜΥΣΤΗΡΙΟΝΤΟΥΤΟΜΕΓΑΕΣΤΙΝ (P46, ca. 175-225 CE, et al.) "But I am speaking," says [Paul], "of Christ and the Church." (Tertullian, Against Marcion, V-847, ca. 175-222 CE) Paul has referred to the conjunctions within the Pleroma ... when writing of the conjugal union ... thus: "This is a great mystery, but I speak concerning Christ and the ...



Only top voted, non community-wiki answers of a minimum length are eligible