{"id":75290,"date":"2024-09-03T17:22:21","date_gmt":"2024-09-03T09:22:21","guid":{"rendered":"https:\/\/www.hkbts.edu.hk\/?p=75290"},"modified":"2025-12-16T16:25:39","modified_gmt":"2025-12-16T08:25:39","slug":"what-did-paul-say-and-how-did-he-say-it-pauls-language-training","status":"publish","type":"post","link":"https:\/\/www.hkbts.edu.hk\/en\/?p=75290\/","title":{"rendered":"What did Paul say...how did he say...? \u2014\u2014Rethinking Paul\u2019s Language Training"},"content":{"rendered":"\t\t<div data-elementor-type=\"wp-post\" data-elementor-id=\"75290\" class=\"elementor elementor-75290\" data-elementor-post-type=\"post\">\n\t\t\t\t\t\t<section class=\"elementor-section elementor-top-section elementor-element elementor-element-0e47810 elementor-section-boxed elementor-section-height-default elementor-section-height-default wpr-particle-no wpr-jarallax-no wpr-parallax-no wpr-sticky-section-no wpr-equal-height-no\" data-id=\"0e47810\" data-element_type=\"section\" data-e-type=\"section\">\n\t\t\t\t\t\t<div class=\"elementor-container elementor-column-gap-default\">\n\t\t\t\t\t<div class=\"elementor-column elementor-col-100 elementor-top-column elementor-element elementor-element-f74ca23\" data-id=\"f74ca23\" data-element_type=\"column\" data-e-type=\"column\">\n\t\t\t<div class=\"elementor-widget-wrap elementor-element-populated\">\n\t\t\t\t\t\t<div class=\"elementor-element elementor-element-92dd8d1 elementor-align-center elementor-hidden-desktop elementor-hidden-laptop elementor-hidden-tablet elementor-hidden-mobile elementor-widget elementor-widget-button\" data-id=\"92dd8d1\" data-element_type=\"widget\" data-e-type=\"widget\" data-no-translation=\"\" data-widget_type=\"button.default\">\n\t\t\t\t<div class=\"elementor-widget-container\">\n\t\t\t\t\t\t\t\t\t<div class=\"elementor-button-wrapper\">\n\t\t\t\t\t<a class=\"elementor-button elementor-button-link elementor-size-sm\" href=\"https:\/\/www.hkbts.edu.hk\/wp-content\/uploads\/2023\/03\/200905_eNews_Eng.pdf\">\n\t\t\t\t\t\t<span class=\"elementor-button-content-wrapper\">\n\t\t\t\t\t\t\t\t\t<span class=\"elementor-button-text\">Download PDF<\/span>\n\t\t\t\t\t<\/span>\n\t\t\t\t\t<\/a>\n\t\t\t\t<\/div>\n\t\t\t\t\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t<div class=\"elementor-element elementor-element-308bc76 elementor-widget elementor-widget-text-editor\" data-id=\"308bc76\" data-element_type=\"widget\" data-e-type=\"widget\" data-widget_type=\"text-editor.default\">\n\t\t\t\t<div class=\"elementor-widget-container\">\n\t\t\t\t\t<style>.elementor-element-308bc76{display:none !important}<\/style>\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t<div class=\"elementor-element elementor-element-877eee3 elementor-widget elementor-widget-text-editor\" data-id=\"877eee3\" data-element_type=\"widget\" data-e-type=\"widget\" data-no-translation=\"\" data-widget_type=\"text-editor.default\">\n\t\t\t\t<div class=\"elementor-widget-container\">\n\t\t\t\t\t\t\t\t\t<h4> Clement Shum <\/h4>\nVisiting Assistant Professor in New Testament\n\t\t\t\t\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t<div class=\"elementor-element elementor-element-bbb24bd elementor-widget elementor-widget-image\" data-id=\"bbb24bd\" data-element_type=\"widget\" data-e-type=\"widget\" data-widget_type=\"image.default\">\n\t\t\t\t<div class=\"elementor-widget-container\">\n\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t<img fetchpriority=\"high\" decoding=\"async\" width=\"1024\" height=\"512\" src=\"https:\/\/i0.wp.com\/www.hkbts.edu.hk\/wp-content\/uploads\/2024\/09\/%E9%99%A2%E8%A8%8A%E6%96%87%E7%AB%A0-6.png?fit=1024%2C512&amp;ssl=1\" class=\"attachment-large size-large wp-image-75236\" alt=\"\" \/>\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t<div class=\"elementor-element elementor-element-d8f8832 elementor-widget elementor-widget-text-editor\" data-id=\"d8f8832\" data-element_type=\"widget\" data-e-type=\"widget\" data-widget_type=\"text-editor.default\">\n\t\t\t\t<div class=\"elementor-widget-container\">\n\t\t\t\t\t<style>.elementor-element-d8f8832{display:none !important}<\/style>\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t<div class=\"elementor-element elementor-element-bc2e607 elementor-widget elementor-widget-text-editor\" data-id=\"bc2e607\" data-element_type=\"widget\" data-e-type=\"widget\" data-no-translation=\"\" data-widget_type=\"text-editor.default\">\n\t\t\t\t<div class=\"elementor-widget-container\">\n\t\t\t\t\t\t\t\t\t<p align=\"\u201cjustify\u201d\">\u3000\u3000In a recent article on Hellenism, Graham Stanton, a famous New Testament scholar, talks about the language training of Paul with the following conclusion: \u201cGreek was probably Paul\u2019s first language, with fluency in Aramaic and Hebrew being attained during his education in Palestine. He was exposed to Greek institutions from birth and knew enough Greek poetry to quote it on occasion (Acts 17:28; 1 Cor 15:33; Ti 1:12).\u201d <sup>1<\/sup> What is the \u201cfirst language\u201d to which Stanton refers? Does he mean Paul\u2019s mother tongue or Paul\u2019s \u201cfirst written language\u201d? From the context, Stanton seems to refer to Paul\u2019s mother tongue, for he holds that Paul was educated in Palestine where he learned the Jews\u2019 traditional languages: Aramaic and Hebrew.<\/p><p align=\"\u201cjustify\u201d\">\u3000\u3000It is true that according to what is written in the New Testament, though limited, Paul was without doubt bilingual, that is, he could speak fluent Hellenistic Greek and Hebrew (see Acts 9:29, 17:22-33, 21:37: Hellenistic Greek-speaking; Acts 21:40, 22:2, 26:14: Hebrew-speaking or understanding spoken Hebrew). However, records that directly speak about Paul\u2019s mother tongue or \u201cfirst language\u201d are few, and so it is hard to affirm the argument of which Stanton seems so certain. In fact, the limited resources available seem to support the opposite argument.<\/p><p align=\"\u201cjustify\u201d\">\u3000\u3000In Philippians 3:5, Paul \u201cunder an inevitable circumstance\u201d boasts, \u201ccircumcised on the eighth day, of the people of Israel, of the tribe of Benjamin, a Hebrew of Hebrews&#8230;.\u201d Here, the phrase \u201ca Hebrew of Hebrews\u201d \uff08<em>Hebraios ex Hebrai\u014dn<\/em>\uff09 literally seems to mean \u201ca Hebrew of pure descent,\u201d <sup>2<\/sup> but is this explanation appropriate? In what immediately precedes this phrase, Paul underlines the fact that he has been \u201ccircumcised on the eighth day\u201d and \u201cof the people of Israel, of the tribe of Benjamin.\u201d Aren\u2019t these words enough to point out explicitly that he is \u201ca Hebrew of pure descent\u201d? Then, why does he specifically emphasize that he is \u201ca Hebrew of pure descent\u201d?<\/p><p align=\"\u201cjustify\u201d\">\u3000\u3000The word <em>Hebraios<\/em> (Hebrew) in the Greek Old Testament often refers to an Israelite (see Ge 39:14, 17; Ex 1:15, 22; Dt 15:12; 1 Sm 4:6, 13:19; <em>Septuagint<\/em> Jer 41:9, 14). <sup>3<\/sup> But in the New Testament, it seems to have a different usage or meaning. Besides here, this word also appears in 2 Corinthians 11:22 and Acts 6:1. In 2 Corinthians 11:22, Paul emphatically says that those whom he considered to be false apostles boasted of being Hebrews, regarding themselves to be superior to Paul. In fact, Paul was also a Hebrew, just as they. Besides pointing out that he was a <em>Hebraios<\/em>, Paul goes on immediately to highlight that he likewise is an <em>Isra\u0113lit\u0113s <\/em>and of the tribe of Benjamin, that is, a descendant of Abraham. Here Paul puts together three identities: a Hebrew, an Israelite and a descendent of Abraham and put them side by side; if the word <em>Hebraios<\/em> means <em>Isra\u0113lit\u0113s<\/em> as we find in the Old Testament, then these three identities are synonyms or homonyms. This way of expression is not uncommon in Paul\u2019s letters (see Rom 5:15-19, 7:14-23); it serves to describe the fact of Paul\u2019s Jewish identity<sup>4<\/sup> from different angles so as to accentuate its importance. Since this identity is seen \u201cfrom different angles,\u201d the word <em>Hebraios<\/em> seems to have a somewhat different connotation from the other two. It is therefore important to determine what Paul means when he uses the term <em>Hebraios.<\/em><\/p><p align=\"\u201cjustify\u201d\">\u3000\u3000In Acts 6:1, the word <em>Hebraios<\/em> stands in contrast to the word <em>Hell\u0113nist\u0113s<\/em>; the latter does not appear in the Greek Old Testament, but only in the New Testament, referring to Hellenised Jews (see NIV) or \u201cthose Jews who speak Greek\u201d (see Acts 9:29, 11:20). Therefore, <em>Hebraios<\/em> is likely to mean \u201cthose deeply nurtured by the Hebrew culture,\u201d or \u201cthose Hebrew-speaking people,\u201d or even \u201cthose who can worship in Hebrew\u201d (see NIV). <sup>5<\/sup><\/p><p align=\"\u201cjustify\u201d\">\u3000\u3000However, when Paul used the term <em>Hebraios<\/em>, does he express the same meaning as did Luke in Acts? From common sense logic, the way Luke uses the word <em>ought<\/em> not to be different from the way it was used among the Jews or ordinary people in the first century. Otherwise, Luke\u2019s readers would not understand what it meant. If this logic is valid, Paul\u2019s use of the term must be somewhat the same as Luke\u2019s use. Therefore, when Paul used the word in 2 Corinthians 11:22, it is probable that he wanted to emphasize that he and those \u201cfalse apostles\u201d had the same cultural background, that is, they had the same language, faith and customs. Not only did they have the same Jewish faith and daily customs but they also could speak Hebrew, the native language of the Jews. <sup>6<\/sup><\/p><p align=\"\u201cjustify\u201d\">\u3000\u3000If this understanding of the text holds true, then the phrase \u201ca Hebrew of Hebrews\u201d in Philippians 3:5 is intended to emphasize that not only Paul but also his parents could speak Hebrew and even worship in Hebrew; <sup>7<\/sup> in other words, it not only highlights the cultural elements that influenced the thought of Paul, but also pointed out that Hebrew was the first language Paul learned ever since he was born a Hebrew. <sup>8<\/sup> Yet, in the first century, the Hebrew language to which Paul referred here was Aramaic and not Hebrew, the ancient language of the Israelites. <sup>9<\/sup><\/p><p align=\"\u201cjustify\u201d\">\u3000\u3000If this was the case, how could Paul understand Hebrew, the Israelites\u2019 ancient language? To answer this question, perhaps we must begin with the way Paul quotes Old Testament scriptures.<\/p><p align=\"\u201cjustify\u201d\">\u3000\u3000In Romans 5:19, Paul asserts, \u201cFor just as through the disobedience of one man the many were made sinners, so also through the obedience of the one man the many will be made righteous.\u201d In my view, this assertion alludes to the Old Testament: Isaiah 53:11.<\/p><p align=\"\u201cjustify\u201d\">\u3000\u3000Let us compare the word of Paul and that of Isaiah.<\/p><p><sup>NRSV<\/sup> <b> Romans 5:19<\/b> For just as by the one man&#8217;s disobedience the many were made sinners, so by the one man&#8217;s obedience the many will be made righteous.<\/p><p><sup>LXX<\/sup> <b> Isaiah 53:10-11<\/b> the Lord also is pleased \u2026 to justify the just one who serves many well; and he shall bear their sins. <sup>10<\/sup><\/p><p><sup>NRSV<\/sup> <b> Isaiah 53:11<\/b> Out of his anguish he shall see light; he shall find satisfaction through his knowledge. The righteous one, my servant, shall make many righteous, and he shall bear their iniquities.<\/p><p align=\"\u201cjustify\u201d\">\u3000\u3000In Romans 10:16 and 15:21, Paul explicitly quotes from Isaiah 53:1 and 52:15. This shows that when Paul wrote this letter, he was influenced by the Fourth Servant\u2019s Song in the Book of Isaiah (i.e., 52:13 &#8211; 53:12). Furthermore, Paul explicitly quotes from Isaiah 52:5, 7 in Romans 2:24 and 10:15 respectively; this proves that Paul knows well the broad context of this Servant\u2019s Song and so it further supports the argument we have made above as to the relationship between Romans 5:19 and the Book of Isaiah. Therefore, we have every reason to believe that when Paul wrote this letter, the Servant\u2019s Song in Isaiah had definitely had an impact on him.<\/p><p align=\"\u201cjustify\u201d\">\u3000\u3000When we carefully compare the wording and content of these texts, we see the relationship between Romans 5:19 and Isaiah 53:11 seems to be based on the Hebrew version of the Book of Isaiah instead of the Greek version. The meaning of <em>dikai\u014dsai dikaion eu douleuonta pollois<\/em> (to justify the just one who serves many well) in <em>Septuagint <\/em>is inexplicable. Put literally, it means \u201cto proclaim righteous that servant who serves many well.\u201d <sup>11<\/sup> Who in fact is this righteous one? According to the context of the Servant\u2019s Song, it is highly probable that this righteous one is the one to which Isaiah refers, namely, the mysterious servant whom Yahweh has chosen. The translation of <em>Septuagint<\/em> seems to imply that this righteous one will ultimately be declare righteous or justified. We are not sure whether the translation of Septuagint is based on a Hebrew version which was different from the Masoretic text or whether it came from the translator\u2019s interpretation of the Hebrew version of the text available to him. Whichever that may be, it is clear that the meaning of Isaiah 53:11 in <em>Septuagint<\/em> is different from the Hebrew version.<\/p><p align=\"\u201cjustify\u201d\">\u3000\u3000It is commonly acknowledged that the Hebrew version of Isaiah 53:11 is one of the biblical passages that are most difficult to interpret. We would confine our discussion to verse 11a<b>\u03b2<\/b> <sup>12<\/sup> of Isaiah 53 only. Traditionally, many commentators hold that many will be made righteous by what the righteous servant does or what he has gone through (see NIV, NRSV. REB, GNB\/TEV). However, some scholars disagree; according to them, this sentence should be translated as: \u201cMy servant will show himself to be righteous \u2026 [and so stand] as righteous before many.\u201d <sup>13<\/sup> This implies that the one who will ultimately be justified or restored by Yahweh is the servant of Yahweh. They base the translation and interpretation of this sentence on three grammatical grounds. First, the stem of the verb <em>y\u1e63dq<\/em> (\u201cto be righteous\u201d) should be an internal Hiphil, expressing an internal causative sense; <sup>14<\/sup> Second, the adjective \u201crighteous\u201d has been accidentally repeated or erroneously placed there, or even mispointed by a scribe or copyist. <sup>15<\/sup> Thirdly, <em>lrbym<\/em> should be understood as \u201cin the presence of many or in the face of many people.\u201d<\/p><p align=\"\u201cjustify\u201d\">\u3000\u3000However, these three reasons are not as reliable as they think. In my opinion, the key to uncovering the meaning of Isaiah 53:11a<b>\u03b2<\/b> is to find out the function of the adjective \u201crighteous\u201d and the preposition <em>l<sup>e<\/sup><\/em> that they serve here. As opposed to many Old Testament scholars, I do not believe that the adjective \u201crighteous\u201d is the result of an accidental repetition, a misplacement, or even a mispointed word, but rather that it is a substantival adjective used as the subject of this clause. The fact that this adjectival noun carries no article does not verify that it cannot be the subject of this clause. According to Hebrew grammar, in poetry or narrative genre, a definite article is often not used, or in situations when it should be used, it is in fact not used. <sup>16<\/sup> Here, the adjective \u201crighteous\u201d is used as a subject that constitutes an appositional relation to \u201cmy servant,\u201d <sup>17<\/sup> meaning \u201cthe righteous one, my servant.\u201d<\/p><p align=\"\u201cjustify\u201d\">\u3000\u3000As for the function of <em>l<sup>e<\/sup><\/em>, which has been incorrectly taken as a preposition by many scholars, it simply serves as an object marker. <sup>18<\/sup> To take it as an object marker helps affirm the Hiphil function of the verb \u201cmake righteous:\u201d the Hiphil stem expresses a causative sense. Summing up the functions of the adjective \u201crighteous\u201d and<em> l<sup>e<\/sup><\/em>, we can translate Isaiah 53:11a<b>\u03b2<\/b> as follows: \u201cThe righteous one, my servant, shall make many righteous.\u201d This translation and interpretation is consistent with the traditional interpretation, and is more preferable as it is in accord with the Hebrew syntax. Furthermore, there is no need to change the present text nor to assert that a mistake was made in copying the text. Therefore we can conclude that this is the most natural interpretation of Isaiah 53:11a<b>\u03b2<\/b>.<\/p><p align=\"\u201cjustify\u201d\">\u3000\u3000In Romans 5:19b, we can find the New Testament version of Isaiah 53:11a<b>\u03b2<\/b>. Here, Paul explicitly points out that through the obedience of one man (Jesus), many will be made righteous (<em>katastath\u0113sontai)<\/em>. <sup>19<\/sup> The implication of Paul and that of the prophet Isaiah is entirely consistent. Throughout the entire Old Testament, there is no other place that expresses such a distinct idea as that of Isaiah 53:11: the suffering, righteous act and death of the righteous one or an innocent person enable other people to be made righteous. Therefore, we have good reason to believe that Paul was not only influenced by the word of the prophet Isaiah<sup>20<\/sup> but he also drew his inspiration from the Hebrew version of the book of Isaiah. If the explanation above on Isaiah 53:11 is correct, then we can say with certainty that Paul had a fairly high level of understanding of Hebrew and that he knew the Hebrew classic writings and their underlying theological implications.<\/p><p align=\"\u201cjustify\u201d\">\u3000\u3000There is no clear and forceful evidence for us to make an explicit deduction as to when Paul learned the language and the Hebrew writing. It is true that the Jewish settlement in the Diaspora in general used Hellenistic Greek; <sup>21<\/sup> however, Hebrew had not totally vanished in the Jewish circle outside Palestine, though such kind of evidence is rather meagre. <sup>22<\/sup> Besides, as Paul\u2019s parents sent him back to Jerusalem to study the law and the tradition of their Jewish ancestors (see Acts 22:3), they might also have let Paul study the language of their ancestors early in his life.<\/p><p align=\"\u201cjustify\u201d\">\u3000\u3000Whatever the truth may be about Paul\u2019s knowledge of Hebrew, if the above mentioned arguments can stimulate us to reconsider the language training of this great apostle to the Gentile, then the anticipated purpose of this essay has been fulfilled.<\/p><h3 class=\"has-text-color\" style=\"color: #808080; font-size: 10px;\">____________________________________________<\/h3><p style=\"font-size: 14px;\"><sup>1<\/sup> See G. Stanton, \u201cHellenism,\u201d in <em>Dictionary of New Testament Background<\/em>, ed. C. A. Evans and S. E. Porter (Downers Grove: IVP, 2000), 472.<br \/><sup>2<\/sup> For example, G. D. Fee, <em>The Epistle to the Philippians<\/em> (Grand Rapids: Eerdmans, 1995,) 307.<br \/><sup>3<\/sup> See Colin Brown, ed., <em>New International Dictionary of NT Theology<\/em> (Grand Rapids: Zondervan, 1976), 2:305-306. In Num.24:24 in the <em>Septuagint, Hebraios<\/em> is used of Hebrews, while the Hebrew term <em> \u2018vr <\/em>that it translates refers to Eber, not Hebrews or Israelites.<br \/><sup>4<\/sup> See M. E. Thrall, <em> 2 Corinthians<\/em>, ICC (Edinburgh: T &amp; T Clark, 2000), 729.<br \/><sup>5<\/sup> See D. J. Williams, <em>Acts<\/em>, GNC (San Francisco: Harper &amp; Row, 1985), 102; E. W. Wall, \u201cThe Acts of the Apostles,\u201d in <em>The New Interpreter\u2019s Bible<\/em>, ed. L. E. Keck, vol. X (Nashville: Abingdon, 2002), 111-112; C. K. Barrett, <em>The Acts of the Apostles<\/em>, ICC (Edinburgh: T &amp; T Clark, 1994), 1:308-309; L. T. Johnson, <em>The Acts of the Apostles<\/em>, SP (Collegeville: Liturgical Press, 1992), 105; D. L. Bock, <em>Acts<\/em>, BECNT (Grand Rapids: Baker, 2007), 258.<br \/><sup>6<\/sup> See <em>NIDNTT<\/em>,2:310; Thrall, <em>2 Corinthians<\/em>, 730; D. E. Garland, <em>2 Corinthians<\/em>, NAC (Nashville: Broadman &amp; Holman, 1999), 494; M. J. Harris, <em>The Second Epistle to the Corinthians <\/em> (Grand Rapids: Eerdmans, 2005), 794-795.<br \/><sup>7<\/sup> Those who support this view include: P. O\u2019Brien, <em>The Epistle to the Philippians<\/em>, NIGTC (Grand Rapids: Eerdmans, 1991), 371-372; J. B. Polhill, <em>Paul and His Letters<\/em> (Nashville: Broadman &amp; Holman, 2004), 26.<br \/><sup>8<\/sup> See F. F. Bruce, <em>Philippians<\/em>, GNC (San Francisco: Harper &amp; Row, 1983), 83.<br \/><sup>9<\/sup> See E. Sch\u00fcrer, <em>The History of the Jewish People in the Time of Jesus Christ<\/em>, II, rev. and ed. G. Vermes (Edinburgh: T &amp; T Clark, 1979), 20, 28.<br \/><sup>10<\/sup> This is the English translation of the <em>Septuagint<\/em>, taken from L. C. L. Brenton, <em>The Septuagint with Apocrypha: Greek and English<\/em> (Peabody: Hendrickson, 1986).<br \/><sup>11<\/sup> L. T. Johnson, <em>Reading Romans: A Literary and Theological Commentary <\/em> (New York: Crossroad, 1997), 162 expounds the meaning of Isaiah 5:19, \u201cIn Rom.5:19, \u2026 the statement, \u2018 the obedience of one man will establish many as righteous\u2019 appears to be a clear allusion to LXX Isa.53:11, \u2018the righteous one who is serving well will make many righteous.\u2019\u201d I am not certain whether Johnson based his translation on Hellenistic version compiled by A. Rahlf or that of J. Ziegler. Whatever that may be, but grammatically speaking, his translation cannot be valid. Syntactically, <em>dikai\u014dsai <\/em> (to justify) is meant to modify <em>bouletai <\/em> (is pleased) in 53:10c; hence, <em> dikaion <\/em> (justified one) is used as an object rather than the subject of <em>dikai\u014dsai <\/em> (to justify). Besides, <em>pollois<\/em> cannot be the object of <em>dikai\u014dsai<\/em> but its subject, because all that appears after the verb <em>douleu\u014d <\/em> (serve) will have to take the dative case.<br \/><sup>12<\/sup> That is \u201cthe righteous one, my servant, shall make many righteous.\u201d<br \/><sup>13<\/sup> See S. Mowinckel, <em>He That Cometh<\/em> (Oxford: Basil Blackwell, 1956), 199, n. 8, quoting C. Westermann, <em> Isaiah 40-66<\/em>, OTL (Philadelphia: Westminster, 1969), 267.<br \/><sup>14<\/sup> Regarding the meaning and function of internal causative of Hiphil, see B. Waltke and M. O\u2019Connor, <em> An Introduction to Biblical Hebrew Syntax<\/em> (Winona Lake: Eisenbrauns, 1990), 439-441, \u00a7\u00a727.2f &amp; g; GKC, 145, \u00a753d. Besides Mowinckel and Westermann, Whybray and H\u00fcller also understand the meaning of the Hiphil of this verb in the same way. See R. N. Whybray, Isaiah 40-66, NCBC (Grand Rapids: Eerdmans, 1981), 181; H. P. H\u00fcller, \u201cEin Vorschlag zu Jes 53,10f.\u201d <em>ZAW <\/em>81 (1969): 380.<br \/><sup>15<\/sup> Whybray sees that both are probable while H\u00fcller took<em> dwq<\/em> and read it as<em> y\u1e63dyq<\/em> (Qal infinitive absolute) rather than <em>\u1e63dyq<\/em>, see Whybray, <em>Isaiah 40-66<\/em>, 180; H\u00fcller, \u201cEin Vorschlag,\u201d 380.<br \/><sup>16<\/sup> Waltke and O\u2019Connor, <em>An Introduction to Biblical Hebrew Syntax<\/em>, 250, \u00a713.7a, and see also the examples supplied there.<br \/><sup>17<\/sup> See Waltke and O\u2019Connor, <em>An Introduction to Biblical Hebrew Syntax<\/em>, 262, \u00a714.3.3c.<br \/><sup>18<\/sup> See Waltke and O\u2019Connor, <em>An Introduction to Biblical Hebrew Syntax<\/em>, 210, \u00a711.2.10g.<br \/><sup>19<\/sup> Here <em>katastath\u0113sontai <\/em> (the future tense and passive form of <em>kathist\u0113mi<\/em>) may not be different from <em>ginomai<\/em>, see W. Bauer, <em>A Greek-English Lexicon of the New Testament and Other Early Christian Literature<\/em>, rev. and ed. F. W. Danker (Chicago: Chicago University Press, 2000), 492, s.v. \u201ckaqi,sthmi\u201d; A. Oepke, <em>Theological Dictionary of the New Testament<\/em>, trans. G. W. Bromiley (Grand Rapids: Eerdmans, 1965), 3:445, s.v. \u201c<em>kathist\u0113mi<\/em>.\u201d<br \/><sup>20<\/sup> Regarding how the word of Isaiah affected the thought of Paul, my work <em>Paul\u2019s Use of Isaiah in Romans: A Comparative Study of Paul\u2019s Letter to the Romans and the Sibylline and Qumran Sectarian Texts<\/em>, WUNT 2.156 (T\u00fcbingen: J.C.B. Mohr Siebeck, 2002), 199-200 had a detail discussion.<br \/><sup>21<\/sup> See V. Tcherikover, <em>Hellenistic Civilization and the Jews<\/em> (Peabody: Hendrickson, 1999), 347-348; E. Sh\u00fcrer, <em>The History of the Jewish People in the Time of Jesus Christ<\/em>, III.1, rev. and ed. G. Vermes (Edinburgh: T &amp; T Clark, 1986), 142-143.<br \/><sup>22<\/sup> See Tcherikover, <em>Hellenistic Civilization and the Jews<\/em>, 347.<\/p><p><!-- \/wp:paragraph --><\/p>\t\t\t\t\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t\t<\/div>\n\t\t<\/div>\n\t\t\t\t\t<\/div>\n\t\t<\/section>\n\t\t\t\t<\/div>\n\t\t","protected":false},"excerpt":{"rendered":"<p>In a recent article discussing the Hellenistic movement, renowned New Testament scholar Graham Stanton, referring to Paul&#039;s linguistic training, concluded: &quot;Paul&#039;s first language was probably Greek, and while educated in Palestine, he also learned fluent Aramaic and Hebrew. From birth, he was immersed in Greek culture and had some knowledge of Greek poetry, able to quote from it when needed (Acts 17:28; 1 Corinthians 15:33; Titus 1:12).&quot;\u00b9 What does Stanton mean by &quot;first language&quot;? Does it refer to Paul&#039;s &quot;mother tongue,&quot; or his &quot;first language&quot;? Judging from Stanton&#039;s subsequent remarks, he seems to be referring to Paul&#039;s mother tongue, as he believes Paul learned the traditional Jewish languages\u2014Aramaic and Hebrew\u2014while educated in Palestine. Indeed, according to the limited accounts in the New Testament, Paul was undoubtedly bilingual, speaking both Greek and &quot;Hebrew&quot; (see Acts 9:29, 17:22-33, 21:37 [speaking Greek]; Acts 21:40, 22:2, 26:14 [speaking or understanding Hebrew]). However, direct references to Paul&#039;s mother tongue or &quot;first language&quot; in the New Testament are extremely scarce, making it difficult to support Stanton&#039;s assertion. Furthermore, the limited materials we have seem to point to the opposite conclusion. In Philippians 3:5, Paul boasts, &quot;Under duress,&quot; that he was circumcised on the eighth day and is a Hebrew born of a Hebrew.&quot; (KJV) The phrase &quot;Hebrew born of a Hebrew&quot; (Hebraios ex Hebrai\u014dn) seems to literally mean &quot;a Hebrew of pure blood.&quot;2 However, is this interpretation appropriate? Immediately before this statement, Paul emphasizes that he was &quot;circumcised on the eighth day&quot; and is &quot;a member of the tribe of Benjamin, the people of Israel.&quot; Do these statements fail to clearly indicate that he is a &quot;Hebrew of pure blood&quot;? Why does Paul specifically emphasize that he is a &quot;Hebrew of pure blood&quot;? The term &quot;Hebrew&quot; (Hebraios) is frequently used in the Greek Old Testament to refer to the Israelites (cf. Genesis 39:14, 17; Exodus 1:15, 22; Deuteronomy 15:12; 1 Samuel 4:6, 13:19; Septuagint: Jeremiah 41:9, 14). 3 However, in the New Testament, this word seems to have a different usage or meaning. Besides here, it also appears in 2 Corinthians 11:22 and Acts 6:1. In 2 Corinthians 11:22, Paul emphasizes that those he considers false apostles boast of being &quot;Hebrews.&quot;<\/p>","protected":false},"author":148,"featured_media":0,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"_monsterinsights_skip_tracking":false,"_monsterinsights_sitenote_active":false,"_monsterinsights_sitenote_note":"","_monsterinsights_sitenote_category":0,"_jetpack_memberships_contains_paid_content":false,"footnotes":""},"categories":[322],"tags":[],"class_list":["post-75290","post","type-post","status-publish","format-standard","hentry","category-322"],"yoast_head":"<!-- This site is optimized with the Yoast SEO plugin v27.4 - https:\/\/yoast.com\/product\/yoast-seo-wordpress\/ -->\n<title>\u4fdd\u7f85\u8aaa\u751a\u9ebc\u2026\u2026\u600e\u9ebc\u8aaa\u2026\u2026\uff1f\u2014\u2014\u4fdd\u7f85\u8a9e\u8a00\u8a13\u7df4\u7684\u518d\u601d - \u9999\u6e2f\u6d78\u4fe1\u6703\u795e\u5b78\u9662<\/title>\n<meta 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\u3000\u3000\u5728\u8153\u7acb\u6bd4\u66f8\u4e09\u7ae05\u7bc0\u4e0a\uff0c\u4fdd\u7f85\u5728\u300c\u4e0d\u5f97\u5df2\u7684\u60c5\u6cc1\u4e0b\u300d\u81ea\u8a87\u8aaa\uff1a\u300c\u6211\u7b2c\u516b\u5929\u53d7\u5272\u79ae\u2026\u2026\u662f\u5e0c\u4f2f\u4f86\u4eba\u6240\u751f\u7684\u5e0c\u4f2f\u4f86\u4eba\u3002\u300d\uff08\u548c\u5408\u672c\uff09\u9019\u88cf\u7684\u300c\u5e0c\u4f2f\u4f86\u4eba\u6240\u751f\u7684\u5e0c\u4f2f\u4f86\u4eba\u300d\uff08Hebraios ex Hebrai\u014dn\uff09\u4e00\u8a9e\uff0c\u5f9e\u5b57\u9762\u770b\u4f86\u4f3c\u662f\u610f\u6307\u300c\u7d14\u6b63\u8840\u7d71\u7684\u5e0c\u4f2f\u4f86\u4eba\u300d\uff0c2 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