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12

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 ...


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

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 ...


8

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

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 ...


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

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

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 ...


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

OP's interest in quantifying Paul's (or, if you like, the NT's Pauline tradition) most frequently used designations for "Christians" makes for a challenging question, and one that would take a long time to deal with definitively. Here is my best shot. Methodology: I have tabulated the figures for the thirteen NT letters in the "Pauline tradition", using the ...


4

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 ...


4

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 ...


4

Marriage isn't 50-50. It's both parties giving 100%. Dr. Emerson Eggerichs addresses the differences in the commands extensively in his book Love and Respect and on his website, most recently in a September 4 blogpost. This verse doesn't mean that women don't have to love and men don't have to be subject to their wives. Paul was giving instructions about ...


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

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

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

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

The term Paul used that is translated 'homosexual(s)' came directly from the two Greek words in the Greek translation of the Levitical passage (i.e. the Septuagint, which Paul quoted regularly) condemning homosexuality. Paul "coined" the compound word, but it did not come from a vacuum. The Septuagint's translation of the Levitical passage says, in effect, ...


3

Another perspective on this issue: why should Paul have counselled "love" in each of the three cases of domestic relationship in Colossians 3:18-20 (wives to husbands, husbands to wives, children to parents)? The question assumes that this disposition -- certainly a norm in modern western nuclear families -- is also the default social configuration in ...


3

Paul speaks of tongues throughout chapter 14, reviewing the entire chapter will prove useful. I've split my response into the answer in summary first and my work following it. Also, I've split my work into sections (1,2,3) and (A,B,C) which you can refer to when reading the answer. The Answer Tongues are mentioned along side prophecy many times and mention ...


2

Psalm 140:9-11 provides one possible answer, since there appears the same parallel of coals falling upon the head. Most English translations group verses 9-11 as one paragraph; the LXX and Masoretic Text (MT) group the entire psalm as one unit. Psalm 140:9-11 (NASB) 9 As for the head of those who surround me, May the mischief of their lips cover ...


2

I believe you have misunderstood the context of what Paul is talking about in Gal 3:27-28. Taking the verse in context we see Paul has just been speaking of faith and the law and the verse before draws this out in that it speaks to all that believe, that they are "sons" through faith. He does not mention "daughters" but does endorse this concept and it is ...


2

In Rom 1:8-10, Paul's blessing refers to the strong faith of the Romans; in 1 Cor 1:4-6 likewise, as Paul thanks God for their faith; 2 Cor 1:2-7 differs only in that the blessing is in the form of words of comfort; 1 Thess 2-4 is again gives thanks for their faith. Compare this to Galatians, where Paul wishes the Galatians well (Gal 1:2) but omits the ...


2

Just back up a verse: 21 In the Law it is written, "BY MEN OF STRANGE TONGUES AND BY THE LIPS OF STRANGERS I WILL SPEAK TO THIS PEOPLE, AND EVEN SO THEY WILL NOT LISTEN TO ME," says the Lord. That's a quote from Isaiah 28 (which is addressed to drunken, immature judges, priests and prophets): 11 For with mocking lips and a foreign tongue he will ...


2

May I suggest a slightly different approach? Rather than viewing the passage primarily as an historical record and thus exploring the jailor's original meaning behind his original words, I would suggest viewing this first and foremost as part of the story that Luke is telling and thus exploring Luke's usage of the word "saved" in the book of Acts. This ...


2

Good question! Commentators seem divided over whether Paul's vow in Acts 18:18 is 1) The beginning of a nazarite vow, 2) the completion of a nazarite vow, or 3) a different kind of vow altogether. 1) It is the beginning of a nazarite vow. Though nothing is said about the necessity of hair-cutting at the beginning of a vow, it is not unreasonable to think ...


1

In Romans 1-3, Paul teaches the Gentiles without the law of Moses were guilty of sin before God and the Jews who were under the law of Moses were also guilty of sin before God concluding that all have sinned. Contextually Romans 3:28 refers to the law of Moses. Today we a justified by a system of faith that is separate from the works of the law of Moses. In ...



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