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ὁ κηρύσσων μὴ κλέπτειν κλέπτεις; He who preaches to not steal, do you steal? ὁ λέγων μὴ μοιχεύειν μοιχεύεις; He who says to not commit adultery, do you commit adultery? ὁ βδελυσσόμενος τὰ εἴδωλα ἱεροσυλεῖς; He who abhors idols, do you [X]? As you mentioned, there is a clear opposition between the former clause and the latter clause ...


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This verse happens to appear in the portion of Scripture that is a key part of my dissertation. This is all my own work (and thinking through Romanides's examples helped solidify further my own take on the verse that I had previously come to). Romanides's Errors Romanides makes some errors in his argument that should be exposed. Your quote from him was as ...


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The question of how "adoption" as used metaphorically by Paul relates to modern notions of adoption is not as important as comparing it to other ancient understandings. Once this is in place, however, the further comparison of the concept from Roman antiquity with modernity (in industrialized West, by implication?) can benefit from those findings. The Texts ...


4

This, from the New Bible Commentary, 2nd Edition (1954), on Mark 14:36: "Abba (36) is Aramaic for 'Father.' The addition of Pater (Father) is probably not a translation by Mark. Some think the two words together are a very early liturgical formula of address in prayer. But it is more likely that they reflect a natural prayer habit of Jesus Himself, which ...


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Both English translations (proposed by the OP) appear appropriate. For example, according to the syntax graph from Wu, A., & Tan, R. (2010) in addition to the syntax graph from Lukaszewski, A. L., Dubis, M., & Blakley, T. (2011), "all Israel" (the sons of Abraham through blood relation) are not "from Israel" (the sons of Abraham through promise). ...



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