514 Terrance Callan awareness of them as metaphors (39). The one exception to this is metaphorical use of crucifixion (40). Although the metaphors Paul uses most often in Galatians are conventional, they are central to the argument of Galatians (41). One indication of their importance for Paul is that two of his new coinages develop the metaphors of the family of God and running/walking, namely yeudadevlfou" in 2,4 and ojrqopodou'sin in 2,14. Another indication is that, as we have noted above, Paul’s unconventional (39) R. Aasgaard has shown that metaphorical use of family language was common in antiquity, above all among Jews (“My Beloved Brothers and Sisters!” Christian Siblingship in Paul [Early Christianity in Context; JSNTSS 265; London 2004] 107-116); see also P.A. HARLAND, “Familial Dimensions of Group Identity: ‘Brothers’ (∆Adelfoiv) in Associations of the Greek East”, JBL 124 (2005) 491-513; and T. CALLAN, Psychological Perspectives on the Life of Paul. An Application of the Methodology of Gerd Theissen (Studies in the Bible and Early Christianity 22; Lewiston – Queenston – Lampeter 1990) 83-92. On use of slavery as a metaphor see I.A.H. COMBES, The Metaphor of Slavery in the Writings of the Early Church. From the New Testament to the Beginning of the Fifth Century (JSNTSS 156; Sheffield 1998) 43-48. Combes observes that slavery is used in the OT as positive image of relationship with God (pp. 43-44); this use is limited in the Hellenic world (pp. 44-45). It is used in the OT as a negative image of idolatry, but not of being mastered by passions, etc. (pp. 45-46); the latter is common in the Hellenic world (pp. 46-48). On use of running as an image for spiritual achievement in the Greek world see O. BAUERNFEIND, “trevcw ktl”, TDNT, VIII, 228-229; as part of his discussion of athletic imagery in general V.C. Pfitzner (Paul and the Agon Motif. Traditional Athletic Imagery in the Pauline Literature [NTS 16; Leiden 1967] 23-75) discusses use of running as an image on pages 31, 49-51. According to H. Seeseman and G. Bertram (“patevw ktl”, TDNT V, 940-945) use of walking as an image for the conduct of life is alien to classical Greek (p. 941) but frequent in the Septuagint (pp. 942-943). According to F. Hauck fruit is used as an image for “product”, “result”, or “gain” in secular Greek, the Septuagint and later Jewish literature (“karpov" ktl”, TDNT III, 614-615). Sowing is used metaphorically in the Greek world in general and by Philo in particular (S. Schulz and G. QUELL, “spevrma ktl”, TDNT VII, 537, 544); likewise reaping is used as an image of consequences in secular and Jewish Greek (F. HAUCK, “qerivzw ktl”, TDNT III, 132-133). (40) According to Hengel (Crucifixion, 66-68) crucifixion is not used metaphorically at all in the non-Christian Greek world and is only used as a negative metaphor in the Latin world. A positive use of crucifixion as a metaphor that is somewhat different than Paul’s use is found in the sayings of Jesus in Mark 8,34-35 / Matt 16,24-25 / Luke 9,23-24 (cf. the parallel to the second verse in John 12,25) and Matt 10,38-39 / Luke 14,27 & 17,33. (41) Aasgaard speaks of “the frequency, the intensity, the variation, and the conscious ways” Paul has used the family metaphors in his letters (Beloved Brothers and Sisters, 306).