There are more than 1,900 Greek words that occur only once in the NT. Known as hapax legomena (Gk., “things said [only] once”), these words comprise nearly one third of the total vocabulary in the NT. The great majority of these hapax legomena are also known from secular writings. Only a few such words are … Read more
This study argues that the contrast between ‘γράμμα’ and ‘πνεῦμα’ regarding the understanding of the Greek term ‘καταργέω’ in 2 Cor 3:6-7 implies how their relationship in Rom 7:6 influences the interaction of the idolatrous subject, the ‘I,’ with ‘Sin’ in Rom 7:7-25. Paul reintroduces ‘γράμμα’ from 2 Cor 3, where scholars debate Paul’s interpretation … Read more
Throughout 1 Cor 11:2–16, Paul makes a complex argument for why women should wear head coverings while praying and prophesying in the assembly of believers, building his case from theological order (verse 3), from the Genesis creation accounts (verses 7–12), from conventions of honor and shame (verses 4–6, 13–15), from the practice in other churches … Read more
What is the unity of the Spirit and how does this unity apply to the early Church in Ephesus? While contemporary research often applies the “unity of the Spirit” that Paul mentions in Ephesians 4:3 to a modern Christian community, there appears to be a research gap in connecting the original socio-political context of Ephesus … Read more
Paul’s first imperative in Romans—“consider yourselves dead to sin and alive to God in Christ Jesus” (6:11)—is striking both in its nature and content. Why does Paul begin with an imperative of self-perception rather than action? And what does it mean to “consider” oneself in this way? This paper explores these questions through the lens … Read more
In his letters to the Galatians and the Romans, the apostle Paul argues that people are justified “by Christ faith” and not “by Torah-works.” Long and varied have been the debates in Pauline scholarship surrounding the phrases pistis Christou and erga nomou. One of the issues that bears on the debate concerns whether Paul intends … Read more
Why are some parts of Romans (e.g. Romans 4 and 14) similar to Paul’s other letters (Galatians 4 and 1 Corinthians 8)? Some scholars saw the lack of concrete situation in these similar teachings in Romans that the other letters have and consider Romans to be a “report or testament” (Bornkamm), “general paraenesis” (Karris). On … Read more
The Greek term plērōma appears four times in Ephesians, with each instance suggesting the idea of completeness. In 1:10, Paul refers to God’s “plan for the fullness of time,” which refers to the completeness of time. The same word appears in reference to the “fullness of him who fills all in all” (1:23), the “fullness … Read more
Πνεῦμα (spirit) is often referred to as God’s presence. Exegetes often interpret this phrase in one of two ways. The first is that there is no difference between πνεῦμα and God because πνεῦμα is merely a manifestation of God in action. The other hypothesis is that πνεῦμα is an entity distinct from God—it acts as … Read more
Though multitudinous volumes concerning Romans have been penned, it seems a vital key has been largely overlooked. The phrase, “the obedience of faith,” (ὑπακοὴν πίστεως) appears in both the opening and closing paragraphs of the letter (arguably programmatic for the letter), is cited by Paul as the reason for grace and apostleship, and is noted … Read more