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What is the purpose of the law according to Galatians 3? (This post is part of a series) The immediate question in Galatians 3:17 is that of the status of the Sinai covenant. Paul’s opponents seem to have been arguing that the Gentiles could only be blessed if they joined the covenant people and submitted [...] Galatians 3:20 is literally translated: A mediator is not of one, yet God is one. The word “one” can mean either “one (as opposed to many)”; or it can mean “united (as opposed to divided)”. What does it mean in this verse? And what does this verse have to do with Paul’s argument about the law and covenants [...] We have seen that the “seed” of Galatians 3:16 is referring to Genesis 17:8. In Galatians 3:16, Paul is explaining to the gentile Galatians that the “seed” of Genesis 17:8 is the “one” nation Israel, not the “multitude” of nations who will also have Abraham as their father (Genesis 17:5). In Galatians 3:17, Paul goes on to [...] What is the purpose of Paul’s argument in Galatians 3:16? (This post is part of a series) In Galatians 3:16, Paul exegetes a phrase from the Abrahamic narrative: “Now the promises were spoken to Abraham and to his seed. It does not say, ‘And to seeds’, as though to a multitude (ὡς ἐπὶ πολλῶν), but as though [...] What does the word διαθήκη (“covenant”) mean in Galatians 3:15? (This post is part of a series) Some interpreters understand the word to mean “last will and testament”.[1] In this understanding, when Paul speaks in “human terms” (κατὰ ἄνθρωπον) about a “human” covenant (ἀνθρώπον [. . .] διαθήκην) he refers to the secular Graeco-Roman practice of will-making. According [...] The argument of Galatians 3:15–22 is “generally reckoned among the most difficult in Paul”.[1] In Galatians, Paul is strenuously arguing against opponents who want the Gentile Christians to adopt circumcision and the law (i.e. become ethnic Jews) as a prerequisite for salvation in Christ (e.g. Gal 2:14, 4:21, 5:3, 11, 6:13). Wright, in the light of [...] Before we look in detail at Paul’s use of the word “covenant”, it’s worth pausing briefly to review what we have learned about the use of the word “covenant” in the Old Testament, second-temple Jewish literature, and Greek sources. In particular, two important conclusions flow from our survey of the idea of “covenant” in the background [...] We asked, in our previous post in this series, whether we could detect a shift in the second temple literature away from the pervasive Old Testament understanding of the word “covenant” (“an elected relationship of obligation under oath”) towards a more sociological concept (akin to the New Perspective’s emphasis). The answer was “no” – apart from [...] We have seen, in our series so far, the way that the word “covenant” is used in the Old Testament. A covenant is not a catch-all term for “relationship”, but it refers to a specific kind of relationship: “an elected relationship of obligation under oath”. Furthermore, although some of the covenants are made between God and [...] We have seen, in our series so far, the way that the word “covenant” is used in the Old Testament. How did the Hebrew word for covenant (בְּרִית) come to be translated by the Greek word διαθήκη? A good case can be made that there is a specific use of the Greek word διαθήκη that corresponds [...] |
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