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@Richard offered a decent but limited exegetical understanding of the text (he emphasized the definition of the verb but not the grammar behind it), albeit with a strong complementarian doctrinal bias. @Soldernal offered a good contextual study of the text, and made it clear that Paul permits women to speak elsewhere which is helpful to this discussion ...
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1. Paul and rabbinic citation formula
I take it this is OP's primary question. Three factors, at least, come into play in accounting for the absence of such formulae from Paul's writings:
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....
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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 ...
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They are stoning him, and as such take him outside the city to a pit. There, they will strip him and hurl rocks on him until he dies. They are to aim for the chest, but precision is impossible.
Under Jewish law,* the criminal was to be stripped (Mishnah Sanhedrin 6:4), but here the executioners strip themselves. The obvious reasons are that it was hot ...
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If there is a contradiction at all between Paul's tradition and the tradition of the Gospel writers, it can be resolved as a text critical issue here in 1 Corinthians 11:24. Most of the early manuscripts simply have Τοῦτό μού ἐστιν τὸ σῶμα τὸ ὑπὲρ ὑμῶν - "This is my body, which is for you." The short phrase τὸ ὑπὲρ ὑμῶν also appears in 2 Corinthians 9:3, ...
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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 ...
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The Greek word translated "coats" in the NRSV is himation <2440>:
Although the above image shows Zeus naked under his himation, it was more usual for them to be worn over a chiton <5506> or tunic. One common translation of the word is "cloak", which gets across the idea that these are optional outer layers designed more for warmth than for modesty. ...
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Why Stop the Girl?
It seems as though the testimony of a competitor would be the ultimate advertising. (Imagine a picture of Bill Gates happily using an iPad.)
Something that Paul could not accept in her testimony of them was that she left out something very important—the definite article. This is a time when the Greek leaving it out is important (unlike ...
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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 [...
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The OP questions the validity of the article "a" in English versions given the lack of a corresponding word in Greek. I will argue that "a law" is indeed an accurate translation.
There is no indefinite article "a" in Greek; good translations include it with indefinite nouns where required in English. While there are many contexts where a noun without the ...
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1977 and All That
There is a clear consensus marking the starting point of the "New Perspective on Paul" -- it was the landmark publication of E.P. Sanders' Paul and Palestinian Judaism: A Comparison of Patterns of Religion (SCM/Fortress Press, 1977). James Dunn (himself among those espousing the NPP) reviewed recent past decades of scholarship on Paul in ...
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Though I wouldn't argue for these being un-pauline, the scenario is quite plausible even if I don't find the arguments convincing.
As you mention, language is often brought up as an argument. I've seen a few decent refutations of this arguments both from a statistically and methodologically, so I find it unconvincing. But people still repeat it as a reason. ...
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Interestingly, unlike other biblical characters, we are never told of a "name change" with reference to Paul. Rather, Acts 13:9 tells us that Saul "also is called Paul."
Given that Paul was, according to Acts, born a Roman citizen, it is highly likely that he had a Roman name (Paulus) from birth. At the same time, his parents were devout Jews, and therefore ...
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An alternative explanation could just be rooted in practicality.
The pattern had already been established by the Antiochene church in Acts 11:27-30. Agabus predicted an imminent famine and the church in Antioch. There were many famines during Claudius's reign (41-54), the most severe of which occurred in Judea around 46-47.
Because of the imminent threat, ...
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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, "...
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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 ...
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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 ...
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Abstract
Paul can't be read to support a non-physical resurrection, in this passage or any other, unless you take his words out of context.
N. T. Wright is certainly the person to ask on the topic and he neatly summarizes the argument in an article addressing four reviews of his The Resurrection of the Son of God:
[Michael] Goulder, by contrast, ...
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The word used for broken in 1 Corinthians 11:24 is κλάω, which according to Strong's is used specifically the breaking of bread, while in John 19:36, συντρίβω (shatter, break in pieces) is used.
The Interpreter's Bible, when commenting on 1 Corinthians 11:24 says of the use of broken:
This may be an interpretive gloss, as most modern editors of the Greek ...
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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 ...
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It seems that many people want to quote the lexicon and be on their way, however in this case the lexicon does not tell the whole story.
While the lexicon clearly indicates that the word Arsenokoites came to mean sodomy, it is not at all clear that this is how Paul meant it to be understood. Unfortunately, this word has no established context prior to Paul'...
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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 ...
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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 ...
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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 ...
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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 ...
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Why is this spirit giving positive witness to Paul's claims?
Frank Luke has some intriguing arguments that her witness was flawed. However, it would seem odd if this were a sort of pluralism; would the way of salvation not have been unique to Christian theology? In other words, even if the phrase has some grammatical indefiniteness, I find it difficult to ...
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vv. 16-18 The believers in Philippi continued to meet at a specific place for public prayer and discourse. One day, while on their way to this location, Paul and companions were met by a slave girl who had a πνεῦμα πύθωνα (lit. “python spirit” or “spirit of divination”). Python spirits were associated with a trance-like, or ecstatic, state in which someone ...
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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 ...
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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 (...
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