BRXII Battle talk

[Nineveh]

This is awsome stuff PK!

The Psycho Chef (By Kevin Richeson)

Suppose you have some friends over for dinner, and you surprise them by telling them you have baked some delicious blueberry muffins. Suppose your friend’s husband says he doesn’t want a muffin. You try to offer it to him and he refuses to eat it. You try to tell him how good it is, even eating some in front of him and saying, “Mmmmm it’s good.” But he still refuses it. The muffins are still a free gift, and at any time he could pick up a muffin and eat it, but he refuses it. You still made the muffins for all of your guests too, but that doesn't mean they all accept them!
Now suppose as he is walking out the door you grab him, throw him on the ground and CRAM the muffin down his throat! “I TOLD YOU THAT YOU ARE GOING TO EAT THE MUFFINS I MADE FOR YOU! THEY ARE FREE AND THEY ARE GIFTS! EAT THEM!” But he refuses to swallow. So you hold him down, choking him, until he agrees to eat the muffin.
Now is he really eating the muffin because he wants to? NO! He is eating it simply out of necessity which is not the same thing as accepting a free gift! This is what Universalism makes God to be like! A psychopathic God! In reality, God offers a free gift, men refuse it.

But wait, lets go one further: let’s suppose the muffin had in it a cure for a disease that the man has. Let’s say the man knows that the muffin holds the cure for his disease and still refuses to eat of it because he would have to swallow his pride, or just because he doesn’t like muffins? Would it still be right to hold him down and force him to eat the muffin? Would it still be right to hold him down until he decides to eat the muffin? NO! But that is how Universalism tries to paint God, and God’s free gift of salvation.

Oh and also, another thing. The chef made ENOUGH muffins for all of the guests. (Even the ones who refused could have had muffins if they chose to). Did all of the guests want the muffins? NO!
Christ's sacrifice being made for all means that it is available to ALL! But they must receive the free gift of salvation in order to get it! I just don't know how much more clear it can be made than that!

So the free gift is not like the offense Paul says. Paul goes on in verses 15-16 to explain further how the gift is not like the offense. The judgment leads to condemnation, the gift to justification.

Verse #17 of this text is so AWESOME because it utterly destroys Universalism:

17 For if by the one man’s offense death reigned through the one, much more those who receive abundance of grace and of the gift of righteousness will reign in life through the One, Jesus Christ.
Death reigns on the human race right now because of the sin of the one. But look, who reigns in life? Who? THOSE WHO RECEIVE ABUDANCE OF GRACE AND OF THE GIFT OF RIGHTEOUSNESS! Whoa!
Does it say ALL will reign in life through Jesus Christ? NO! It says those who receive abundance of grace and of the gift of righteousness! This is a clear description of the saved who have received the free gift of salvation which fits perfectly with all of the rest of the Bible!

So NOW we come finally to verse #18 (which is why it is so important to understand context), and we read its words. We see that through one man’s offense, judgment came. But we know that only those who accept the free gift are saved. So why does it say the free gift came to all men? Because the free gift is available to all men. IT’S A GIFT! A gift that is given freely. Gifts must be accepted or they aren’t gifts. They just aren’t. Not in any language! Greek, Hebrew, English, doesn’t matter. Gifts are gifts are gifts. And that is my answer to your question.

 

[CabinetMaker]

Thankyou C.M. for clarifying for Dr. Vine what pas means. :banana:

All = Pas =

l<A-1,Adjective,3956,pas>

Radically means "all." Used without the article it means "every," every kind or variety. So the RV marg. in Eph. 2:21, "every building," and the text in Eph. 3:15, "every family," and the RV marg. of Acts 2:36, "every house;" or it may signify "the highest degree," the maximum of what is referred to, as, "with all boldness" Acts 4:29. Before proper names of countries, cities and nations, and before collective terms, like "Israel," it signifies either "all" or "the whole," e.g., Matt. 2:3; Acts 2:36. Used with the article, it means the whole of one object. In the plural it signifies "the totality of the persons or things referred to." Used without a noun it virtually becomes a pronoun, meaning "everyone" or "anyone." In the plural with a noun it means "all." One form of the neuter plural (panta) signifies "wholly, together, in all ways, in all things," Acts 20:35; 1 Cor. 9:25. The neuter plural without the article signifies "all things severally," e.g., John 1:3; 1 Cor. 2:10; preceded by the article it denotes "all things," as constituting a whole, e.g., Rom. 11:36; 1 Cor. 8:6; Eph. 3:9.

See EVERY, Note (1), WHOLE.

<A-2,Adjective,537,hapas>

A strengthened form of pas, signifies "quite all, the whole," and, in the plural, "all, all things." Preceded by an article and followed by a noun it means "the whole of." In 1 Tim. 1:16 the significance is "the whole of His longsuffering," or "the fulness of His longsuffering."

See EVERY, WHOLE.

<A-3,Adjective,3650,holos>

"The whole, all," is most frequently used with the article followed by a noun, e.g., Matt. 4:23. It is used with the article alone, in John 7:23, "every whit;" Acts 11:26; 21:31; 28:30; Titus 1:11; Luke 5:5, in the best texts.

See ALTOGETHER.

Note: The adjective holokleros, lit., "whole-lot, entire," stresses the separate parts which constitute the whole, no part being incomplete. See ENTIRE.

<B-1,Adverb,3654,holos>

Signifies "at all," Matt. 5:34; 1 Cor. 15:29; "actually," 1 Cor. 5:1, RV (AV, wrongly, "commonly"); "altogether," 1 Cor. 6:7 (AV, "utterly").

Notes: (1) Holoteles, from A, No. 3, and telos, "complete," signifies "wholly, through and through," 1 Thess. 5:23, lit., "whole complete;" there, not an increasing degree of sanctification is intended, but the sanctification of the believer in every part of his being.

(2) The synonym katholou, a strengthened form of holou signifies "at all," Acts 4:18.

<B-2,Adverb,3843,pantos>-

When used without a negative, signifies "wholly, entirely, by all means," Acts 18:21 (AV); 1 Cor. 9:22; "altogether," 1 Cor. 9:10; "no doubt, doubtless," Luke 4:23, RV (AV, surely"); Acts 28:4. In 21:22 it is translated "certainly," RV, for AV, "needs" (lit., "by all means"). With a negative it signifies "in no wise," Rom. 3:9; 1 Cor. 5:10; 16:12 ("at all").

See ALTOGETHER, DOUBT (NO), MEANS, SURELY, WISE.

<C-1,Pronoun,3745,hosa>

The neuter plural of hosos, "as much as," chiefly used in the plural, is sometimes rendered "all that," e.g., Acts 4:23; 14:27. It really means "whatsoever things." See Luke 9:10, RV, "what things."

These are all very nice, thank you for posting them. I did not see John 3:26 in any of the above lists so I don't know which meaning to use. Dose all in John 3:26 mean that every person on earth was lined up to get baptised that day?

 

[Zadok]

These are all very nice, thank you for posting them.

I knew Dr. Vine would be a blessing to you. :thumb:

 

[Zadok]

Greek-English Lexicon Of The New Testament

William F. Arndt & Wilbur Gingrich

PAS, pa'sa, pa'n gen. pantov", pavsh", pantov" (dat. pl. pa'si and pa'sin vary considerably in the mss.; s. W-S. §5, 28; cf. Rob. 219-21) (Hom.+; inscr., pap., LXX, En., Ep. Arist., Philo, Joseph., Test. 12 Patr.).

1. adj., used w. a noun—a. w. the noun in the sing. without the art.—a.

Emphasizing the individual members of the class denoted by the noun every, each, any, scarcely different in mng. fr. the pl. ‘all’: pa'n devndron Mt 3:10; Lk 3:9. pa'sa futeiva Mt 15:13. pa'sa favragx, pa'n o[ro" Lk 3:5 (Is 40:4). pa'" tovpo" 4:37. pa'" a[nqrwpo" J 1:9; 2:10; Ro 3:4 (Ps 115:2); Gal 5:3; Col 1:28a, b, d; Js 1:19. pa'n e[qno" Ac 17:26a. pa'sa yuchv (Pla., Phaedr. 249e) 2:43; 3:23 (cf. Lev 23:29); Ro 2:9. pa'sa hJmevra Ac 5:42; 17:17. pa'n savbbaton 18:4. pa'sa ajrch; kai; pa'sa ejxousiva 1 Cor 15:24. pa'sa suneivdhsi" 2 Cor 4:2. pa'" a{gio" Phil 4:21. pa'" oi\ko" Hb 3:4. pa'sa ajntilogiva 7:7. pa'sa paideiva all discipline 12:11. pa'" ojfqalmov" Rv 1:7a. pa'n ktivsma 5:13a.—Mt 23:35; Lk 2:23 (Ex 13:2); 4:13; 21:36; 2 Th 2:4 (Da 11:36). pa'sa ktivsi" every creature Col 1:15; ejn pavsh/ ktivsei to every creature vs. 23. pa'sa grafhv 2 Ti 3:16 (cf. grafhv 2a).

—In the OT, also En. (1, 9) and Test. Gad 7:2, but not in Ep. Arist., Philo, nor Joseph., is pa'sa savrx (r`;oBƒAlK all flesh Lk 3:6 (Is 40:5). Mostly w. a neg. (so also En. 14, 21; 17, 6) ouj (or mhv). . . pa'sa savrx no flesh=no one Mt 24:22; Mk 13:20; Ro 3:20; 1 Cor 1:29; Gal 2:16. Other sim. neg. expressions are also Hebraistic (cf. Bl-D. §302, 1; Mlt.-H. 433f) ouj. . . pa'n rJh'ma not a thing, nothing Lk 1:37 (cf. PRyl. 113, 12f [133 ad] mh;. . . pa'n pra'gma). oujdevpote e[fagon pa'n koinovn I have never eaten anything common Ac 10:14. Cf. Rv 7:1, 16; 9:4; 21:27. Also in reverse order, pa'". . . ouj or mhv (Ex 12:16; Sir 8:19; 10:6, but s. also GMLee, ET 63, ’51f, 156) 18:22; Eph 4:29; 5:5; 2 Pt 1:20; 1J 2:21; 3:15b.—Only rarely is a ptc. used w. pa'" in this way: panto;" ajkouvonto" when anyone hears Mt 13:19. panti; ojfeivlonti Lk 11:4 (Mlt.-Turner 196f).

b. including everything belonging, in kind, to the class designated by the noun every kind of, all sorts of,

For the words pantodapov" and pantoi'o", which are lacking in our lit.: pa'sa novso" kai; pa'sa malakiva Mt 4:23. gevmousin pavsh" ajkaqarsiva" they are full of all kinds of uncleanness 23:27. pa'sa ejxousiva 28:18. ajpo; panto;" e[qnou" from every kind of nation Ac 2:5. Cf. 7:22; 13:10a, b; Ro 1:18, 29. pa'sa ejpiqumiva (evil) desire of every kind 7:8. ejn panti; lovgw/ kai; pavsh/ gnwvsei 1 Cor 1:5b. pa'n aJmavrthma every kind of sin 6:18. Cf. 2 Cor 7:1; 9:8b, c; 10:5a, b; Eph 1:3, 8, 21 a; 4:19; 5:3; Phil 1:9; 2 Th 2:17. pa'n e[rgon ajgaqovn Tit 1:16; 3:1. Cf. 2:14; Hb 13:21. pa'sa dovsi", pa'n dwvrhma Js 1:17 (W-S. §20, 11b). Cf. vs. 21; 1 Pt 2:1 a, b; Rev 8:7 al.

c. every, any and every, just any, any at all mh;

Panti; pneuvmati pisteuvete do not believe just any spirit 1J 4:1. periferovmenoi panti; ajnevmw/ th'" didaskaliva" Eph 4:14. peri; panto;" pravgmato" about anything Mt 18:19. kata; pa'san au]tivan for any reason at all 19:3. Cf. 4:4=Lk 4:4 t.r. (Dt 8:3); Mt 12:31; 2 Cor 1:4b (on ejpi; pavsh/ th'/ qlivyei hJmw'n vs. 4a see 1cb below).

d. to denote the highest degree full, greatest, all

(Pla., Rep. 9 p. 575a; Demosth. 18, 279 al.; LXX) meta; parrhsiva" pavsh" Ac 4:29. ejn pavsh/ ajsfaleiva/ 5:23. pavsh/ suneidhvsei ajgaqh'/ in all good conscience 23:1. Cf. 17:11; 24:3; 2 Cor 9:8b; 12:12; Eph 4:2. ejn pavsh/ proskarterhvsei with the greatest perseverance 6:18c. Cf. Phil 1:20; 2:29; Col 1:11a, b; 1 Ti 2:2b, 11; 3:4; 4:9; 5:2; Tit 2:15; Js 1:2; 2 Pt 1:5; Jd 3 al. ajskei'n pa'san uJpomonhvn practice patient endurance to the limit Pol 9:1 (Kleist).

e. all, the whole before proper names, mostly geographic

(X., Hell. 4, 8, 28 prostavtai pavsh" Levsbou e[sontai al.; LXX) pa'sa JIerosovluma Mt 2:3 (s. JIer.). pa'" jIsrahvl (3 Km 8:65; 11:16; 1 Esdr 1:19; 5:45, 58; Jdth 15:14) Ro 11:26 (cf. W-S. §20, 11a and b; Rob. 772).

The OT is also the source of pa'" oi\ko" jIsrahvl (1 Km 7:2, 3) Ac 2:36 and, in subject matter, ejpi; panto;" proswvpou th'" gh'" 17:26b (but Gen 2:6 has pa'n to; provswpon th'" gh'", and 7:23; 11:4, 8, 9 ejpi; proswvpou [or provswpon¼ pavsh" th'" gh'").—Perh. pa'sa oijkodomhv Eph 2:21 (cf. W-S. §20:11 b; Rob. 772; Mlt.-Turner 199f; MDibelius, Hdb. ad loc.; M. Ant. 6, 36, 1; Dit., Or. 383, 86ff).

b. w. a noun in the pl., without the art. pavnte" a[nqrwpoi all men, everyone

(Lysias 12, 60; Andoc. 3, 25; X., Cyr. 7, 5, 52, Mem. 4, 4, 19; Demosth. 8, 5; 18, 72) Ac 22:15; Ro 5:12a, 18a, b; 12:17, 18; 1 Cor 7:7; 15:19; 2 Cor 3:2; Phil 4:5; 1 Th 2:15; 1 Ti 2:4; 4:10; Tit 2:11. pavnte" a[ggeloi qeou' Hb 1:6 (Dt 32:43. Cf. Demosth. 18, 294 pavnte" qeoiv).

c. w. a noun in the sing., w. the art.—a. the whole, all

(the), preceding a noun that has the art.: pa'sa hJ jIoudaiva kai; pa'sa hJ perivcwro" Mt 3:5. pa'sa hJ ajgevlh the whole herd 8:32. Cf. vs. 34; 13:2; 21:10; 27:25, 45; Mk 2:13; 4:1. pa'sa hJ ajlhvqeia 5:33. pa'sa hJ ktivsi" the whole creation Mk 16:15; Ro 8:22. Cf. Lk 1:10; 2:1, 10; Ac 3:9, 11; 5:21; 15:12. pa'" oJ kovsmo" Ro 3:19b; Col 1:6. pa'n to; spevrma Ro 4:16. pa'sa hJ gh' 9:17 (Ex 9:16); Lk 4:25. pa'sa hJ gnw'si", pa'sa hJ pivsti" 1 Cor 13:2b, c. pa'n to; plhvrwma Eph 3:19; Col 1:19; 2:9. pa'n to; sw'ma Eph 4:16; Col 2:19. Cf. Hb 9:19b,

c.—W. a demonstrative pron. pa'" oJ lao;" ou|to" all these people Lk 9:13.

pa'sa hJ ojfeilh; ejkeivnh Mt 18:32.—Following the noun that has the article: th;n krivsin pa'san the whole matter of judgment J 5:22. eu]" th;n ajlhvqeian pa'san into truth in all its outreach 16:13. th;n ejxousivan. . . pa'san Rev 13:12.

b. all ejpi; pavsh/ th'/ qlivyei hJmw'n in all our trouble 2 Cor 1:4a (on ejn pavsh/ qlivyei vs. 4b s. 1ag above); 7:4; 1 Th 3:7. ejpi; pavsh/ th' mneiva/ uJmw'n in all remembrance of you Phil 1:3. pa'san th;n mevrimnan uJmw'n all your care 1 Pet 5:7.

g. Oft. pa'" oJ, pavsa hJ, pa'n tov is used w. a ptc. every one who, whoever pa'"

oJ (Soph., Aj. 152; Demosth. 23, 97; Sir 22:2, 26; 1 Macc 1:52; 2:27) pa'" oJ ojrgizovmeno" Mt 5:22. Cf. vs. 28, 32; 7:8, 26 (=pa'" o{sti" vs. 24; s. g below); Lk 6:47; 11:10; 14:11; 16:18; 18:14; 19:26; J 3:8, 15f, 20; 4:13; 6:40; 8:34; 18:37; Ac 10:43b; 13:39; Ro 2:1, 10; 10:4, 11; 1 Cor 9:25; Gal 3:13; 2 Ti 2:19; Hb 5:13; 1 J 2:23, 29 al.; 2 J 9; Rv 22:18.—pa'n tov everything that (1 Macc 10:41): pa'n to; eijsporeuovmenon Mt 15:17; Mk 7:18. pa'n to; ojfeilovmenon Mt 18:34. pa'n to; pwlouvmenon 1 Cor 10:25; cf. vs. 27. pa'n to; fanerouvmenon Eph 5:14. pa'n to; gegennhmevnon 1J 5:4.

—An equivalent of this expr. is pa'" o{" (or o{sti"), pa'n o{ every one who, whatever (s. g above and cf. Bl-D. §293, 1; 413, 2; Rob. 727; 957), masc.: Mt 7:24; 10:32; 19:29; Lk 12:8, 10 (RHolst, ZNW 63, ’72, 122-4), 48; 14:33; Ac 2:21 (pa'" o}" ejavn, after Jo 2:32); Ro 10:13 (pa'" o}" a[n, after Jo 3:5); Gal 3:10. Neut. (Jdth 12:14.—Jos., Ant. 5, 211 pa'n o{=pavnte" oiJ): J 6:37, 39; 17:2b; Ro 14:23 (o}n a[n); Col 3:17 (pa'n o{ti ejavn).

d. w. a noun in the pl., w. the art. all—

a. w. substantives: pa'sai aiJ geneaiv Mt 1:17; Lk 1:48; Eph 3:21. pavnta" tou;" ajrcierei'" Mt 2:4. Cf. vs. 16; 4:8; 11:13; Mk 4:13, 31f; 6:33; Lk 1:6; 2:51; 6:26; J 18:20; Ac 1:18; 3:18; 10:12, 43a; 14:16; Ro 1:5; 15:11 (Ps 116:1); 16:4; 1 Cor 12:26a, b; 2 Cor 8:18; 11:28; Eph 4:10; 6:16b; Col 2:13; 1 Ti 6:10; Hb 4:4 (Gen 2:2); 9:21; Js 1:8; Rv 1:7b; 7:11; 15:4 al.

—Used w. a demonstr. pron.: pa'sai aiJ parqevnoi ejkei'nai Mt 25:7. pavnta" tou;" lovgou" touvtou" 26:1. pavnta ta; rJhvmata tau'ta Lk 1:65; 2:19.

—Somet. following the noun: ta;" povlei" pavsa" Mt 9:35; Ac 8:40. oiJ maqhtai; pavnte" the disciples, one and all Mt 26:56. aiJ quvrai pa'sai Ac 16:26a. Cf. Ro 16:16; 1 Cor 7:17; 13:2a; 15:7; 16:20; 1 Th 5:26; 2 Ti 4:21; Rv 8:3. oiJ JIerosolumi'tai pavnte" Mk 1:5.—On the position of ejkei'no", e{neka, pa'" cf. NTurner, Vetus T V ’55, 208-13.

b. w. participles pavnte" oiJ: pavnte" oiJ kakw'"

e[conte" Mt 4:24. pavnte" oiJ kopiw'nte" 11:28; cf. 21:12; 26:52; Lk 1:66; 2:47; 13:17; Ac 1:19; 2:44; 4:16; 5:5, 11; 6:15; 9:14; 28:30; Ro 1:7; 4:11; 1 Cor 1:2; Eph 6:24; 1 Th 1:7; 2 Th 1:10; 2 Ti 3:12; 4:8; Hb 5:9; 13:24; 2J 1; Rv 13:8; 18:24. Following the ptc. oiJ katoikou'nte" pavnte" Ac 2:14. ejn toi'" hJgiasmevnoi" pa'sin 20:32.—pavnta tav: pavnta ta; genovmena Mt 18:31. pavnta ta; uJpavrconta 24:47; Lk 12:44; 1 Cor 13:3. Cf. Lk 17:10; 18:31; 21:36; J 18:4; Ac 10:33b. Used w. a demonstr. pron.: peri; pavntwn tw'n sumbebhkovtwn touvtwn Lk 24:14. Following: ta; ginovmena pavnta 9:7.

g. prepositional expressions, w. which o[nte" (o[nta) is to be supplied: pavnte" oiJ ejn th'/ oijkiva/ Mt 5:15; Ac 16:32. pavnte" oiJ su;n aujtw'/ Lk 5:9. pavnte" oiJ ejn toi'" mnhmeivoi" J 5:28. pavnte" oiJ eij" makravn Ac 2:39. Cf. 5:17. pavnte" oiJ ejx jIsrahvl Ro 9:6. Cf. 2 Ti 1:15; 1 Pt 5:14. pavnta ta; ejn aujtoi'" Ac 4:24; 14:15 (Ex 20:11); cf. 17:24. Following: oiJ met! ejmou' pavnte" Tit 3:15a.

e. p. used w. pronouns.—a. w. personal pronouns: pavnte" hJmei'" we all Ac 2:32; 10:33a; 26:14; 28:2; Ro 4:16b. pavnte" uJmei'" Mt 23:8; 26:31; Lk 9:48; Ac 4:10a; 22:3; Ro 1:8; 15:33; 2 Cor 7:15; Gal 3:28; Phil 1:4, 7a, b, 8; 1 Th 1:2; 2 Th 3:16c, 18; Tit 3:15b; Hb 13:25. pavnte" aujtoiv Ac 4:33; 19:17b; 20:36. Following the pron.: hJmei'" pavnte" J 1:16; Ro 8:32a; 2 Cor 3:18; Eph 2:3. uJmei'" pavnte" Ac 20:25. aujtoi; pavnte" Mt 12:15; 1 Cor 15:10. W. art. oi{ pavnte" hJmei'" 2 Cor 5:10.

b. w. a demonstr. pron.: pavnte" ou|toi these all, all these

Ac 2:7. Mostly following the pron.: ou|toi pavnte" 1:14; 17:7; Hb 11:13, 39. pavnta tau'ta Mt 6:32; 24:8; Lk 7:18; Ac 24:8; 1 Cor 12:11; Col 3:14; l Th 4:6. tau'ta pavnta Mt 4:9; 6:33; 13:34, 51; Lk 12:30; Ac 7:50; Ro 8:37; 2 Pt 3:11.

g. pavnte" o{soi, pavnta o{sa all who, everything that, masc.: Lk 4:40 v.l. (for a{pante"); J 10:8. Neut. (Philo, Aet. M. 15; 28; Jos., Ant. 8, 242) Mk 7:12; 13:46; 18:25; 21:22; Mk 11:24; 12:44b; Lk 18:12, 22; J 10:41.

f. pa'" and pavnte" stand attributively betw. art. and noun, when the noun is regarded as a whole, in contrast to its individual parts (cf. Kühner-G. I 632f).

a. sing. (Thu. 2, 7, 2 oJ pa'" ajriqmov"=the whole number’; 8, 93, 2 to; pa'n plh'qo"; X., Mem. 1, 2, 8 eij" to;n pavnta bivon; Pla., Gorg. 470e hJ pa'sa eujdaimoniva; 2 Macc 2:17; 3 Macc 1:29; 6:14; 4 Macc 3: oJ pa'" novmo" the whole law Gal 5:14. to;n pavnta crovnon Ac 20:18.

b. pl. (X., An. 5, 6, 7 oiJ pavnte" a[nqrwpoi; Pla., Theaet. 204a ta; pavnta mevrh) aiJ pa'sai yucaiv all the souls Ac 27:37. oiJ kata; ta; e[qnh pavnte" jIoudai'oi 21:21. oiJ su;n aujtoi'" pavnte" a{gioi Ro 16:15. oiJ su;n ejmoi; pavnte" ajdelfoiv Gal 1:2.—W. numerals (Hdt. 7, 4; Thu. 1, 60, l) oiJ pavnte" a[ndre" wJsei; dwvdeka the whole number of the men was about twelve Ac 19:7.—JMBover, Uso del adjetivo singular pa'" en San Pablo: Biblica 19, ’38, 411-34.

2. subst.—a. without the art.—a. pa'" everyone without exception

Lk 16:16.—b. pa'n, w. prep.: dia; pantov" s. diav A II 1a. ejn pantiv in every respect or way, in everything (Pla., Symp. 194a; X., Hell. 5, 4, 29; Dit., Syll.3 1169, 27; Sir 18:27; 4 Macc 8:3) ploutivzesqai 1 Cor 1:5; 2 Cor 9:11. Cf. 2 Cor 4:8; 7:5, 11, 16; 8:7; 9:8b; 11:6a, 9; Eph 5:24; Phil 4:6; 1 Th 5:18.

g. pavnte", pa'sai all, everyone (even when only two are involved=both:

Appian, Bell. Civ. 2, 27 §105 [Caesar and Pompey]) Mt 10:22; 14:20; 15:37; 21:26; 26:27; Mk 1:37; 5:20; Lk 1:63 and oft. pavnte" h{marton Ro 5:12 (on the sinfulness of pavnte" cf. the saying of Bias s.v. poluv" I 2aa; FWDanker, Ro 5:12, Sin under Law, NTS 14, ’68, 430, n. 1).—ouj pavnte" not everyone Mt 19:11. Cf. J 13:10; Ro 10:16.—pavntwn as partitive and comparative gen. u{steron pavntwn last of all Mt 22:27; cf. Mk 12:22, 43. Even in ref. to a fem. (Thu. 4, 52, 3; Aristoph., Av. 472) ejntolh; prwvth pavntwn Mk 12:28 (but cf. Bl-D. §164, 1).

d. pavnta all things, everything.

In the absolute sense (Chrysippus in Stob., Ecl. 1, 1, 26 p. 31 W.; Ps.-Aristot., De Mundo 6; M. Ant. 4, 23; Ael. Aristid. 43, 9 K.=1 p. 3 D.: ajrch; aJpavntwn Zeuv" te kai; ejk Dio;" pavnta; Herm. Wr. 5, 10; Hymn to Selene in PGM 4, 2838f ejk sevo ga;r pavnt! ejsti; kai; eij" s!, aijwvnie, pavnta teleuta'/ [s. 2bb below]; PGM 5, 139) Mt 11:27=Lk 10:22 (cf. the lit. on this pass. s.v. uiJov" 2b.

At present the word pavnta is understood for the most part not of power [so most recently Bousset, Schlatter; also Arvedson 154], but of knowledge and teaching: HHoltzmann, PSchmiedel, JWeiss, Norden, Zahn, Harnack, Wlh., EKlostermann, OHoltzmann, Schniewind); J 1:3; 3:35; 21:17; 1 Cor 2:10; 15:27a (Ps 8:7), b, 28c, d (pavnta ejn pa'sin w. a somewhat different coloring: Dio Chrys. 54[71], 1) Eph 1:22a (Ps 8:7); Rv 21:5. Here we may class oJ w]n ejpi; pavntwn qeov" (cf. Aristobulus in Euseb., Pr. Ev. 8, 10, 10; 13, 12, 4 ejpi; pavntwn ei\nai t. qeovn; Porphyr., Vi. Plot. 23 tw'/ ejpi; pa'si qew'/) God, who rules over all Ro 9:5 (qeov" 2).

—Of a ‘whole’ that is implied fr. the context:

pavnta ajpodwvsw soi Mt 18:26. Cf. 22:4; Mk 4:34; Lk 1:3; Ro 8:28 (s. Black s.v. sunergevw); 2 Cor 6:10; Gal 4:1; Phil 2:14; 1 Th 5:21; 2 Ti 2:10; Tit 1:15; 1 J 2:27. pavnta uJmw'n ejstin everything is yours, belongs to you 1 Cor 3:21, cf. 22 (Plut., Cic. 25, 4 pavnta tou' sofou' ei\nai; Diog. L. 6, 72). pavnta uJmw'n everything you do 16:14. prw'ton pavntwn 1 Ti 2:1. pavnta four times as anaphora (rhetorical repetition) 1 Cor 13:7 (cf. Libanius, Or. 3 p. 275, 4 pavnta fqeggovmenoi, pavnta ejrgazovmenoi, pavnta carizovmenoi).

—The acc. of specification stands almost in the sense of an adv. (Bl-D. §154; Rob. 487) pavnta in all respects, in every way, altogether (Hom.+; Aelian, V. H. 12, 25; Jos., Ant. 9, 166; Sib. Or. 3, 205) Ac 20:35 (perh. always, as Ps.-Lucian, Asin. 22 p. 590); 1 Cor 9:25b. pavnta pa'sin ajrevskw (s. ajreskw 1) 10:33; 11:2. Cf. KGrobel, JBL 66, ’47, 366 and s. ta; pavnta in 2bb below.

—W. a prep.: eij" pavnta in all respects, in every way (Pla., Charm. 6 p. 158a, Leg. 5 p. 738a; Appian, Iber. 17 §64, Bell. Civ. 4, 92 §385; BGU 798, 7) 2 Cor 2:9. ejn pa'sin in all respects, in every way (PGiess. 69, 8; Appian, Bell. Civ. 2, 112 §467 [here ejn a{pasin=in all respects]) 1 Ti 3:11; 2 Ti 2:7; 4:5; Tit 2:9, 10b; Hb 13:4, 18; 1 Pt 4:11. Perh. also Eph 1:23b. ejn pa'si touvtoi" in (or besides) all this (Sir 48:15; Job 2:10; 12:9) Lk 16:26. kata; pavnta, s. katav II 6. peri; pavntwn in every way (Wilcken, Chrest. 6, 9; Sib. Or. 1, 198) 3 J 2. pro; pavntwn above all, especially (PReinach 18:27 [II bc]; BGU 811, 3; PAmh. 135, 2) Js 5:12; 1 Pt 4:8.

b. w. the art.—a. oiJ pavnte" all (of them) (in contrast to a part)

Ro 11:32a, b; 1 Cor 9:22 (cf. HChadwick, NTS 1, ’55, 261-75); Phil 2:21. (We, they) all Mk 14:64; 1 Cor 10:17; 2 Cor 5:14b. mevcri katanthvswmen oiJ pavnte" until we all attain Eph 4:13.

b. ta; pavnta.

In the abs. sense of the whole of creation all things, the universe

(Pla., Ep. 6 p. 323d tw'n pavntwn qeov"; hymn to Selene in EAbel, Orphica [1885] 294, 36 eij" se; ta; pavnta teleuta' [s. 2ad above]; Herm. Wr. 13, 17 t. ktivsanta ta; pavnta; Philo, Spec. Leg. 1, 208, Rer. Div. Her. 36, Somn. 1, 241; PGM 1, 212 kuvrie tw'n pavntwn; 4, 3077) Ro 11:36 (Musaeus in Diog. L. 1, 3 ejx eJno;" ta; pavnta givnesqai kai; eij" taujto;n ajnaluvesqai. Cf. Norden, Agn. Th. 240-50); 1 Cor 8:6a, b; 15:28a, b; Eph 3:9; 4:10b; Phil 3:21; Col 1:16a, b, 17>b (HHegermann, D. Vorstellung vom Schöpfungsmittler etc., TU 82, ’61, 88ff); Hb 1:3; 2:10a, b; Rv 4:11; 1 Cl 34:2; PK 2 p. 13 (four times).

—In the relative sense, indicated by the context, everything

(Kupr. I p. 42 no. 29 ta;" stoa;" kai; ta; ejn aujtai'" pavnta; PGiess. 2, 14 [II bc] in a bill: ta; p.=‘everything taken together’) ejn parabolai'" ta; pavnta givnetai everything (=all the preaching) is in parables Mk 4:11. Cf. Ac 17:25b; Ro 8:32b.

Of everything in heaven and earth that is in need of uniting and redeeming

Eph 1:10 (EugWalter, Christus u. d. Kosmos [Eph 1:10] ’4; Col 1:20. ta; pavnta they all (of the members of the body) 1 Cor 12:19.

The neut. is also used of persons: Gal 3:22; cf. 1 Ti 6:13 (here including humankind and everything else that possesses life).

—As acc. of specification, almost like an adv.: ta; pavnta in all respects (Appian, Prooem. c. 6 §23) Eph 4:15 (s. pavnta 2ad above).

—As a summation of what precedes all this (Zen.-P. 59 741, 16; 59 742, 22; BGU 1509 [all III bc])2 Cor 4:15; Phil 3:8b; Col 3:8.

Bauer, Walter, Gingrich, F. Wilbur, and Danker, Frederick W., A Greek-English Lexicon of the New Testament and Other Early Christian Literature, (Chicago: University of Chicago Press) 1979.

 

[Zadok]

So NOW we come finally to verse #18 (which is why it is so important to understand context), and we read its words. We see that through one man’s offense, judgment came. But we know that only those who accept the free gift are saved. So why does it say the free gift came to all men? Because the free gift is available to all men. IT’S A GIFT! A gift that is given freely. Gifts must be accepted or they aren’t gifts. They just aren’t. Not in any language! Greek, Hebrew, English, doesn’t matter. Gifts are gifts are gifts. And that is my answer to your question.

Plan A

Therefore as by the offence of the one judgement came upon all mankind unto condemnation;

even so/ so too

By the righteousness of One the free gift came upon all mankind unto justification of life.

For as by one man's disobedience the mass of mankind were made sinners,

so/ so too

By the obedience of One shall the mass of mankind be made righteous.

-Plan b Minus- :rain:

Therefore as by the offence of the one judgement came upon some of mankind unto condemnation;

even so/ so too

By the righteousness of One the free gift came upon some of mankind unto justification of life.

For as by one man's disobedience some of the mass of mankind were made sinners,

so/ so too

By the obedience of One shall some of the mass of mankind be made righteous. :juggle:

 

[CabinetMaker]

Greek-English Lexicon Of The New Testament

William F. Arndt & Wilbur Gingrich

PAS, pa'sa, pa'n gen. pantov", pavsh", pantov" (dat. pl. pa'si and pa'sin vary considerably in the mss.; s. W-S. §5, 28; cf. Rob. 219-21) (Hom.+; inscr., pap., LXX, En., Ep. Arist., Philo, Joseph., Test. 12 Patr.).

1. adj., used w. a noun—a. w. the noun in the sing. without the art.—a.

Emphasizing the individual members of the class denoted by the noun every, each, any, scarcely different in mng. fr. the pl. ‘all’: pa'n devndron Mt 3:10; Lk 3:9. pa'sa futeiva Mt 15:13. pa'sa favragx, pa'n o[ro" Lk 3:5 (Is 40:4). pa'" tovpo" 4:37. pa'" a[nqrwpo" J 1:9; 2:10; Ro 3:4 (Ps 115:2); Gal 5:3; Col 1:28a, b, d; Js 1:19. pa'n e[qno" Ac 17:26a. pa'sa yuchv (Pla., Phaedr. 249e) 2:43; 3:23 (cf. Lev 23:29); Ro 2:9. pa'sa hJmevra Ac 5:42; 17:17. pa'n savbbaton 18:4. pa'sa ajrch; kai; pa'sa ejxousiva 1 Cor 15:24. pa'sa suneivdhsi" 2 Cor 4:2. pa'" a{gio" Phil 4:21. pa'" oi\ko" Hb 3:4. pa'sa ajntilogiva 7:7. pa'sa paideiva all discipline 12:11. pa'" ojfqalmov" Rv 1:7a. pa'n ktivsma 5:13a.—Mt 23:35; Lk 2:23 (Ex 13:2); 4:13; 21:36; 2 Th 2:4 (Da 11:36). pa'sa ktivsi" every creature Col 1:15; ejn pavsh/ ktivsei to every creature vs. 23. pa'sa grafhv 2 Ti 3:16 (cf. grafhv 2a).

—In the OT, also En. (1, 9) and Test. Gad 7:2, but not in Ep. Arist., Philo, nor Joseph., is pa'sa savrx (r`;oBƒAlK all flesh Lk 3:6 (Is 40:5). Mostly w. a neg. (so also En. 14, 21; 17, 6) ouj (or mhv). . . pa'sa savrx no flesh=no one Mt 24:22; Mk 13:20; Ro 3:20; 1 Cor 1:29; Gal 2:16. Other sim. neg. expressions are also Hebraistic (cf. Bl-D. §302, 1; Mlt.-H. 433f) ouj. . . pa'n rJh'ma not a thing, nothing Lk 1:37 (cf. PRyl. 113, 12f [133 ad] mh;. . . pa'n pra'gma). oujdevpote e[fagon pa'n koinovn I have never eaten anything common Ac 10:14. Cf. Rv 7:1, 16; 9:4; 21:27. Also in reverse order, pa'". . . ouj or mhv (Ex 12:16; Sir 8:19; 10:6, but s. also GMLee, ET 63, ’51f, 156) 18:22; Eph 4:29; 5:5; 2 Pt 1:20; 1J 2:21; 3:15b.—Only rarely is a ptc. used w. pa'" in this way: panto;" ajkouvonto" when anyone hears Mt 13:19. panti; ojfeivlonti Lk 11:4 (Mlt.-Turner 196f).

b. including everything belonging, in kind, to the class designated by the noun every kind of, all sorts of,

For the words pantodapov" and pantoi'o", which are lacking in our lit.: pa'sa novso" kai; pa'sa malakiva Mt 4:23. gevmousin pavsh" ajkaqarsiva" they are full of all kinds of uncleanness 23:27. pa'sa ejxousiva 28:18. ajpo; panto;" e[qnou" from every kind of nation Ac 2:5. Cf. 7:22; 13:10a, b; Ro 1:18, 29. pa'sa ejpiqumiva (evil) desire of every kind 7:8. ejn panti; lovgw/ kai; pavsh/ gnwvsei 1 Cor 1:5b. pa'n aJmavrthma every kind of sin 6:18. Cf. 2 Cor 7:1; 9:8b, c; 10:5a, b; Eph 1:3, 8, 21 a; 4:19; 5:3; Phil 1:9; 2 Th 2:17. pa'n e[rgon ajgaqovn Tit 1:16; 3:1. Cf. 2:14; Hb 13:21. pa'sa dovsi", pa'n dwvrhma Js 1:17 (W-S. §20, 11b). Cf. vs. 21; 1 Pt 2:1 a, b; Rev 8:7 al.

c. every, any and every, just any, any at all mh;

Panti; pneuvmati pisteuvete do not believe just any spirit 1J 4:1. periferovmenoi panti; ajnevmw/ th'" didaskaliva" Eph 4:14. peri; panto;" pravgmato" about anything Mt 18:19. kata; pa'san au]tivan for any reason at all 19:3. Cf. 4:4=Lk 4:4 t.r. (Dt 8:3); Mt 12:31; 2 Cor 1:4b (on ejpi; pavsh/ th'/ qlivyei hJmw'n vs. 4a see 1cb below).

d. to denote the highest degree full, greatest, all

(Pla., Rep. 9 p. 575a; Demosth. 18, 279 al.; LXX) meta; parrhsiva" pavsh" Ac 4:29. ejn pavsh/ ajsfaleiva/ 5:23. pavsh/ suneidhvsei ajgaqh'/ in all good conscience 23:1. Cf. 17:11; 24:3; 2 Cor 9:8b; 12:12; Eph 4:2. ejn pavsh/ proskarterhvsei with the greatest perseverance 6:18c. Cf. Phil 1:20; 2:29; Col 1:11a, b; 1 Ti 2:2b, 11; 3:4; 4:9; 5:2; Tit 2:15; Js 1:2; 2 Pt 1:5; Jd 3 al. ajskei'n pa'san uJpomonhvn practice patient endurance to the limit Pol 9:1 (Kleist).

e. all, the whole before proper names, mostly geographic

(X., Hell. 4, 8, 28 prostavtai pavsh" Levsbou e[sontai al.; LXX) pa'sa JIerosovluma Mt 2:3 (s. JIer.). pa'" jIsrahvl (3 Km 8:65; 11:16; 1 Esdr 1:19; 5:45, 58; Jdth 15:14) Ro 11:26 (cf. W-S. §20, 11a and b; Rob. 772).

The OT is also the source of pa'" oi\ko" jIsrahvl (1 Km 7:2, 3) Ac 2:36 and, in subject matter, ejpi; panto;" proswvpou th'" gh'" 17:26b (but Gen 2:6 has pa'n to; provswpon th'" gh'", and 7:23; 11:4, 8, 9 ejpi; proswvpou [or provswpon¼ pavsh" th'" gh'").—Perh. pa'sa oijkodomhv Eph 2:21 (cf. W-S. §20:11 b; Rob. 772; Mlt.-Turner 199f; MDibelius, Hdb. ad loc.; M. Ant. 6, 36, 1; Dit., Or. 383, 86ff).

b. w. a noun in the pl., without the art. pavnte" a[nqrwpoi all men, everyone

(Lysias 12, 60; Andoc. 3, 25; X., Cyr. 7, 5, 52, Mem. 4, 4, 19; Demosth. 8, 5; 18, 72) Ac 22:15; Ro 5:12a, 18a, b; 12:17, 18; 1 Cor 7:7; 15:19; 2 Cor 3:2; Phil 4:5; 1 Th 2:15; 1 Ti 2:4; 4:10; Tit 2:11. pavnte" a[ggeloi qeou' Hb 1:6 (Dt 32:43. Cf. Demosth. 18, 294 pavnte" qeoiv).

c. w. a noun in the sing., w. the art.—a. the whole, all

(the), preceding a noun that has the art.: pa'sa hJ jIoudaiva kai; pa'sa hJ perivcwro" Mt 3:5. pa'sa hJ ajgevlh the whole herd 8:32. Cf. vs. 34; 13:2; 21:10; 27:25, 45; Mk 2:13; 4:1. pa'sa hJ ajlhvqeia 5:33. pa'sa hJ ktivsi" the whole creation Mk 16:15; Ro 8:22. Cf. Lk 1:10; 2:1, 10; Ac 3:9, 11; 5:21; 15:12. pa'" oJ kovsmo" Ro 3:19b; Col 1:6. pa'n to; spevrma Ro 4:16. pa'sa hJ gh' 9:17 (Ex 9:16); Lk 4:25. pa'sa hJ gnw'si", pa'sa hJ pivsti" 1 Cor 13:2b, c. pa'n to; plhvrwma Eph 3:19; Col 1:19; 2:9. pa'n to; sw'ma Eph 4:16; Col 2:19. Cf. Hb 9:19b,

c.—W. a demonstrative pron. pa'" oJ lao;" ou|to" all these people Lk 9:13.

pa'sa hJ ojfeilh; ejkeivnh Mt 18:32.—Following the noun that has the article: th;n krivsin pa'san the whole matter of judgment J 5:22. eu]" th;n ajlhvqeian pa'san into truth in all its outreach 16:13. th;n ejxousivan. . . pa'san Rev 13:12.

b. all ejpi; pavsh/ th'/ qlivyei hJmw'n in all our trouble 2 Cor 1:4a (on ejn pavsh/ qlivyei vs. 4b s. 1ag above); 7:4; 1 Th 3:7. ejpi; pavsh/ th' mneiva/ uJmw'n in all remembrance of you Phil 1:3. pa'san th;n mevrimnan uJmw'n all your care 1 Pet 5:7.

g. Oft. pa'" oJ, pavsa hJ, pa'n tov is used w. a ptc. every one who, whoever pa'"

oJ (Soph., Aj. 152; Demosth. 23, 97; Sir 22:2, 26; 1 Macc 1:52; 2:27) pa'" oJ ojrgizovmeno" Mt 5:22. Cf. vs. 28, 32; 7:8, 26 (=pa'" o{sti" vs. 24; s. g below); Lk 6:47; 11:10; 14:11; 16:18; 18:14; 19:26; J 3:8, 15f, 20; 4:13; 6:40; 8:34; 18:37; Ac 10:43b; 13:39; Ro 2:1, 10; 10:4, 11; 1 Cor 9:25; Gal 3:13; 2 Ti 2:19; Hb 5:13; 1 J 2:23, 29 al.; 2 J 9; Rv 22:18.—pa'n tov everything that (1 Macc 10:41): pa'n to; eijsporeuovmenon Mt 15:17; Mk 7:18. pa'n to; ojfeilovmenon Mt 18:34. pa'n to; pwlouvmenon 1 Cor 10:25; cf. vs. 27. pa'n to; fanerouvmenon Eph 5:14. pa'n to; gegennhmevnon 1J 5:4.

—An equivalent of this expr. is pa'" o{" (or o{sti"), pa'n o{ every one who, whatever (s. g above and cf. Bl-D. §293, 1; 413, 2; Rob. 727; 957), masc.: Mt 7:24; 10:32; 19:29; Lk 12:8, 10 (RHolst, ZNW 63, ’72, 122-4), 48; 14:33; Ac 2:21 (pa'" o}" ejavn, after Jo 2:32); Ro 10:13 (pa'" o}" a[n, after Jo 3:5); Gal 3:10. Neut. (Jdth 12:14.—Jos., Ant. 5, 211 pa'n o{=pavnte" oiJ): J 6:37, 39; 17:2b; Ro 14:23 (o}n a[n); Col 3:17 (pa'n o{ti ejavn).

d. w. a noun in the pl., w. the art. all—

a. w. substantives: pa'sai aiJ geneaiv Mt 1:17; Lk 1:48; Eph 3:21. pavnta" tou;" ajrcierei'" Mt 2:4. Cf. vs. 16; 4:8; 11:13; Mk 4:13, 31f; 6:33; Lk 1:6; 2:51; 6:26; J 18:20; Ac 1:18; 3:18; 10:12, 43a; 14:16; Ro 1:5; 15:11 (Ps 116:1); 16:4; 1 Cor 12:26a, b; 2 Cor 8:18; 11:28; Eph 4:10; 6:16b; Col 2:13; 1 Ti 6:10; Hb 4:4 (Gen 2:2); 9:21; Js 1:8; Rv 1:7b; 7:11; 15:4 al.

—Used w. a demonstr. pron.: pa'sai aiJ parqevnoi ejkei'nai Mt 25:7. pavnta" tou;" lovgou" touvtou" 26:1. pavnta ta; rJhvmata tau'ta Lk 1:65; 2:19.

—Somet. following the noun: ta;" povlei" pavsa" Mt 9:35; Ac 8:40. oiJ maqhtai; pavnte" the disciples, one and all Mt 26:56. aiJ quvrai pa'sai Ac 16:26a. Cf. Ro 16:16; 1 Cor 7:17; 13:2a; 15:7; 16:20; 1 Th 5:26; 2 Ti 4:21; Rv 8:3. oiJ JIerosolumi'tai pavnte" Mk 1:5.—On the position of ejkei'no", e{neka, pa'" cf. NTurner, Vetus T V ’55, 208-13.

b. w. participles pavnte" oiJ: pavnte" oiJ kakw'"

e[conte" Mt 4:24. pavnte" oiJ kopiw'nte" 11:28; cf. 21:12; 26:52; Lk 1:66; 2:47; 13:17; Ac 1:19; 2:44; 4:16; 5:5, 11; 6:15; 9:14; 28:30; Ro 1:7; 4:11; 1 Cor 1:2; Eph 6:24; 1 Th 1:7; 2 Th 1:10; 2 Ti 3:12; 4:8; Hb 5:9; 13:24; 2J 1; Rv 13:8; 18:24. Following the ptc. oiJ katoikou'nte" pavnte" Ac 2:14. ejn toi'" hJgiasmevnoi" pa'sin 20:32.—pavnta tav: pavnta ta; genovmena Mt 18:31. pavnta ta; uJpavrconta 24:47; Lk 12:44; 1 Cor 13:3. Cf. Lk 17:10; 18:31; 21:36; J 18:4; Ac 10:33b. Used w. a demonstr. pron.: peri; pavntwn tw'n sumbebhkovtwn touvtwn Lk 24:14. Following: ta; ginovmena pavnta 9:7.

g. prepositional expressions, w. which o[nte" (o[nta) is to be supplied: pavnte" oiJ ejn th'/ oijkiva/ Mt 5:15; Ac 16:32. pavnte" oiJ su;n aujtw'/ Lk 5:9. pavnte" oiJ ejn toi'" mnhmeivoi" J 5:28. pavnte" oiJ eij" makravn Ac 2:39. Cf. 5:17. pavnte" oiJ ejx jIsrahvl Ro 9:6. Cf. 2 Ti 1:15; 1 Pt 5:14. pavnta ta; ejn aujtoi'" Ac 4:24; 14:15 (Ex 20:11); cf. 17:24. Following: oiJ met! ejmou' pavnte" Tit 3:15a.

e. p. used w. pronouns.—a. w. personal pronouns: pavnte" hJmei'" we all Ac 2:32; 10:33a; 26:14; 28:2; Ro 4:16b. pavnte" uJmei'" Mt 23:8; 26:31; Lk 9:48; Ac 4:10a; 22:3; Ro 1:8; 15:33; 2 Cor 7:15; Gal 3:28; Phil 1:4, 7a, b, 8; 1 Th 1:2; 2 Th 3:16c, 18; Tit 3:15b; Hb 13:25. pavnte" aujtoiv Ac 4:33; 19:17b; 20:36. Following the pron.: hJmei'" pavnte" J 1:16; Ro 8:32a; 2 Cor 3:18; Eph 2:3. uJmei'" pavnte" Ac 20:25. aujtoi; pavnte" Mt 12:15; 1 Cor 15:10. W. art. oi{ pavnte" hJmei'" 2 Cor 5:10.

b. w. a demonstr. pron.: pavnte" ou|toi these all, all these

Ac 2:7. Mostly following the pron.: ou|toi pavnte" 1:14; 17:7; Hb 11:13, 39. pavnta tau'ta Mt 6:32; 24:8; Lk 7:18; Ac 24:8; 1 Cor 12:11; Col 3:14; l Th 4:6. tau'ta pavnta Mt 4:9; 6:33; 13:34, 51; Lk 12:30; Ac 7:50; Ro 8:37; 2 Pt 3:11.

g. pavnte" o{soi, pavnta o{sa all who, everything that, masc.: Lk 4:40 v.l. (for a{pante"); J 10:8. Neut. (Philo, Aet. M. 15; 28; Jos., Ant. 8, 242) Mk 7:12; 13:46; 18:25; 21:22; Mk 11:24; 12:44b; Lk 18:12, 22; J 10:41.

f. pa'" and pavnte" stand attributively betw. art. and noun, when the noun is regarded as a whole, in contrast to its individual parts (cf. Kühner-G. I 632f).

a. sing. (Thu. 2, 7, 2 oJ pa'" ajriqmov"=the whole number’; 8, 93, 2 to; pa'n plh'qo"; X., Mem. 1, 2, 8 eij" to;n pavnta bivon; Pla., Gorg. 470e hJ pa'sa eujdaimoniva; 2 Macc 2:17; 3 Macc 1:29; 6:14; 4 Macc 3: oJ pa'" novmo" the whole law Gal 5:14. to;n pavnta crovnon Ac 20:18.

b. pl. (X., An. 5, 6, 7 oiJ pavnte" a[nqrwpoi; Pla., Theaet. 204a ta; pavnta mevrh) aiJ pa'sai yucaiv all the souls Ac 27:37. oiJ kata; ta; e[qnh pavnte" jIoudai'oi 21:21. oiJ su;n aujtoi'" pavnte" a{gioi Ro 16:15. oiJ su;n ejmoi; pavnte" ajdelfoiv Gal 1:2.—W. numerals (Hdt. 7, 4; Thu. 1, 60, l) oiJ pavnte" a[ndre" wJsei; dwvdeka the whole number of the men was about twelve Ac 19:7.—JMBover, Uso del adjetivo singular pa'" en San Pablo: Biblica 19, ’38, 411-34.

2. subst.—a. without the art.—a. pa'" everyone without exception

Lk 16:16.—b. pa'n, w. prep.: dia; pantov" s. diav A II 1a. ejn pantiv in every respect or way, in everything (Pla., Symp. 194a; X., Hell. 5, 4, 29; Dit., Syll.3 1169, 27; Sir 18:27; 4 Macc 8:3) ploutivzesqai 1 Cor 1:5; 2 Cor 9:11. Cf. 2 Cor 4:8; 7:5, 11, 16; 8:7; 9:8b; 11:6a, 9; Eph 5:24; Phil 4:6; 1 Th 5:18.

g. pavnte", pa'sai all, everyone (even when only two are involved=both:

Appian, Bell. Civ. 2, 27 §105 [Caesar and Pompey]) Mt 10:22; 14:20; 15:37; 21:26; 26:27; Mk 1:37; 5:20; Lk 1:63 and oft. pavnte" h{marton Ro 5:12 (on the sinfulness of pavnte" cf. the saying of Bias s.v. poluv" I 2aa; FWDanker, Ro 5:12, Sin under Law, NTS 14, ’68, 430, n. 1).—ouj pavnte" not everyone Mt 19:11. Cf. J 13:10; Ro 10:16.—pavntwn as partitive and comparative gen. u{steron pavntwn last of all Mt 22:27; cf. Mk 12:22, 43. Even in ref. to a fem. (Thu. 4, 52, 3; Aristoph., Av. 472) ejntolh; prwvth pavntwn Mk 12:28 (but cf. Bl-D. §164, 1).

d. pavnta all things, everything.

In the absolute sense (Chrysippus in Stob., Ecl. 1, 1, 26 p. 31 W.; Ps.-Aristot., De Mundo 6; M. Ant. 4, 23; Ael. Aristid. 43, 9 K.=1 p. 3 D.: ajrch; aJpavntwn Zeuv" te kai; ejk Dio;" pavnta; Herm. Wr. 5, 10; Hymn to Selene in PGM 4, 2838f ejk sevo ga;r pavnt! ejsti; kai; eij" s!, aijwvnie, pavnta teleuta'/ [s. 2bb below]; PGM 5, 139) Mt 11:27=Lk 10:22 (cf. the lit. on this pass. s.v. uiJov" 2b.

At present the word pavnta is understood for the most part not of power [so most recently Bousset, Schlatter; also Arvedson 154], but of knowledge and teaching: HHoltzmann, PSchmiedel, JWeiss, Norden, Zahn, Harnack, Wlh., EKlostermann, OHoltzmann, Schniewind); J 1:3; 3:35; 21:17; 1 Cor 2:10; 15:27a (Ps 8:7), b, 28c, d (pavnta ejn pa'sin w. a somewhat different coloring: Dio Chrys. 54[71], 1) Eph 1:22a (Ps 8:7); Rv 21:5. Here we may class oJ w]n ejpi; pavntwn qeov" (cf. Aristobulus in Euseb., Pr. Ev. 8, 10, 10; 13, 12, 4 ejpi; pavntwn ei\nai t. qeovn; Porphyr., Vi. Plot. 23 tw'/ ejpi; pa'si qew'/) God, who rules over all Ro 9:5 (qeov" 2).

—Of a ‘whole’ that is implied fr. the context:

pavnta ajpodwvsw soi Mt 18:26. Cf. 22:4; Mk 4:34; Lk 1:3; Ro 8:28 (s. Black s.v. sunergevw); 2 Cor 6:10; Gal 4:1; Phil 2:14; 1 Th 5:21; 2 Ti 2:10; Tit 1:15; 1 J 2:27. pavnta uJmw'n ejstin everything is yours, belongs to you 1 Cor 3:21, cf. 22 (Plut., Cic. 25, 4 pavnta tou' sofou' ei\nai; Diog. L. 6, 72). pavnta uJmw'n everything you do 16:14. prw'ton pavntwn 1 Ti 2:1. pavnta four times as anaphora (rhetorical repetition) 1 Cor 13:7 (cf. Libanius, Or. 3 p. 275, 4 pavnta fqeggovmenoi, pavnta ejrgazovmenoi, pavnta carizovmenoi).

—The acc. of specification stands almost in the sense of an adv. (Bl-D. §154; Rob. 487) pavnta in all respects, in every way, altogether (Hom.+; Aelian, V. H. 12, 25; Jos., Ant. 9, 166; Sib. Or. 3, 205) Ac 20:35 (perh. always, as Ps.-Lucian, Asin. 22 p. 590); 1 Cor 9:25b. pavnta pa'sin ajrevskw (s. ajreskw 1) 10:33; 11:2. Cf. KGrobel, JBL 66, ’47, 366 and s. ta; pavnta in 2bb below.

—W. a prep.: eij" pavnta in all respects, in every way (Pla., Charm. 6 p. 158a, Leg. 5 p. 738a; Appian, Iber. 17 §64, Bell. Civ. 4, 92 §385; BGU 798, 7) 2 Cor 2:9. ejn pa'sin in all respects, in every way (PGiess. 69, 8; Appian, Bell. Civ. 2, 112 §467 [here ejn a{pasin=in all respects]) 1 Ti 3:11; 2 Ti 2:7; 4:5; Tit 2:9, 10b; Hb 13:4, 18; 1 Pt 4:11. Perh. also Eph 1:23b. ejn pa'si touvtoi" in (or besides) all this (Sir 48:15; Job 2:10; 12:9) Lk 16:26. kata; pavnta, s. katav II 6. peri; pavntwn in every way (Wilcken, Chrest. 6, 9; Sib. Or. 1, 198) 3 J 2. pro; pavntwn above all, especially (PReinach 18:27 [II bc]; BGU 811, 3; PAmh. 135, 2) Js 5:12; 1 Pt 4:8.

b. w. the art.—a. oiJ pavnte" all (of them) (in contrast to a part)

Ro 11:32a, b; 1 Cor 9:22 (cf. HChadwick, NTS 1, ’55, 261-75); Phil 2:21. (We, they) all Mk 14:64; 1 Cor 10:17; 2 Cor 5:14b. mevcri katanthvswmen oiJ pavnte" until we all attain Eph 4:13.

b. ta; pavnta.

In the abs. sense of the whole of creation all things, the universe

(Pla., Ep. 6 p. 323d tw'n pavntwn qeov"; hymn to Selene in EAbel, Orphica [1885] 294, 36 eij" se; ta; pavnta teleuta' [s. 2ad above]; Herm. Wr. 13, 17 t. ktivsanta ta; pavnta; Philo, Spec. Leg. 1, 208, Rer. Div. Her. 36, Somn. 1, 241; PGM 1, 212 kuvrie tw'n pavntwn; 4, 3077) Ro 11:36 (Musaeus in Diog. L. 1, 3 ejx eJno;" ta; pavnta givnesqai kai; eij" taujto;n ajnaluvesqai. Cf. Norden, Agn. Th. 240-50); 1 Cor 8:6a, b; 15:28a, b; Eph 3:9; 4:10b; Phil 3:21; Col 1:16a, b, 17>b (HHegermann, D. Vorstellung vom Schöpfungsmittler etc., TU 82, ’61, 88ff); Hb 1:3; 2:10a, b; Rv 4:11; 1 Cl 34:2; PK 2 p. 13 (four times).

—In the relative sense, indicated by the context, everything

(Kupr. I p. 42 no. 29 ta;" stoa;" kai; ta; ejn aujtai'" pavnta; PGiess. 2, 14 [II bc] in a bill: ta; p.=‘everything taken together’) ejn parabolai'" ta; pavnta givnetai everything (=all the preaching) is in parables Mk 4:11. Cf. Ac 17:25b; Ro 8:32b.

Of everything in heaven and earth that is in need of uniting and redeeming

Eph 1:10 (EugWalter, Christus u. d. Kosmos [Eph 1:10] ’4; Col 1:20. ta; pavnta they all (of the members of the body) 1 Cor 12:19.

The neut. is also used of persons: Gal 3:22; cf. 1 Ti 6:13 (here including humankind and everything else that possesses life).

—As acc. of specification, almost like an adv.: ta; pavnta in all respects (Appian, Prooem. c. 6 §23) Eph 4:15 (s. pavnta 2ad above).

—As a summation of what precedes all this (Zen.-P. 59 741, 16; 59 742, 22; BGU 1509 [all III bc])2 Cor 4:15; Phil 3:8b; Col 3:8.

Bauer, Walter, Gingrich, F. Wilbur, and Danker, Frederick W., A Greek-English Lexicon of the New Testament and Other Early Christian Literature, (Chicago: University of Chicago Press) 1979.

All you had to say was you didn't want to answer because a direct answer contricts your all is all theology. Instead you throw up a whole bunch of stuff hoping to distract me. Didn't work. Would you care to answer the question directly now?

 

[Zadok]

In context it seems that God desires all to be reconciled.

I urge you as most important of all, supplications. prayers, intercessions, and giving of thanks, be made for all men: for kings, and for all that are in authority; in order that a tranquil and quiet life may be lead, godly and respectful in every way.

For this is good and acceptable in the sight of God our Saviour;

Who will have all mankind to be saved, and come to a knowledge of the truth.

For there is one God, and one mediator/intermediary between God and men, the man Christ Jesus;

Who gave himself as a ransom for all mankind to be testified in due time.

"Who will have all mankind to be saved"

"Will have=" Thelo=

Thelo= A strengthened form of Haireomai (To take for oneself)

To will.

To have in mind.

To intend.

To purpose.

To be resolved and determined.

To desire/ to wish/ to love/ to be fond of doing.

To take delight/ to take pleasure in doing.

"Who will thelo all men to be saved"

Saved= Sozo=

To save.

To rescue from the danger of destruction.

To keep safe and sound.

To save a suffering one.

To make well. To heal. To restore to health.

Who will have all men to be saved (ov pantav angrwpouv qelei swghnai). Literally: who willeth all men. As who, or seeing that he, giving the ground of the previous statement, prayer to God for all is acceptable to him, because he wills the salvation of all.

Qelei willeth, marking a determinate purpose. -Dr. Marvin Vincent N.T. Word Studies-

In low theologies, hell is invariably the deepest truth, and the love of God is not so deep as hell. -George MacDonald-

 

[red77]

Then you haven't been paying attention.

With all respect Knight this is a topic that gets the emotions going and its bound to get heated, you wont find a more contentious topic of conversation than a one about eternal torment......but i've seen no personal abuse from universalists and certainly not to the extent of the 'rude jerk' behaviour that happens on here much of the time from those who are traditional christians....unless calling people morons, :Commie: and :flamer: just for having disagreement has suddenly entered the realms of politeness....?
Fair comment?

 

[red77]

This is awsome stuff PK!

It's hardly awesome.....that whole "psycho chef" segment is a total misconception of what universalism encompasses, it totally misses the mark on many levels, universalism doesnt say that God "forces" people to live with him against their will, it declares that once men have a knowledge of the truth they would do so willingly...
comparing this to a chef who makes muffins that people may or may not want to eat doesnt make any sense, for a start people might not be hungry so it wouldnt matter what type of gourmet delicacy was in front of them then would it...?
And the step further where a muffin contains a cure for cancer....well, if someone actually had cancer and knew that by eating a muffin they'd be cured of it I doubt - actually knowing someone who has cancer - that they'd not eat the thing.....

how the author of that particular piece of work could also claim that God would be a psycho on the one hand if he hypothetically did force people to be with him - and yet not one for roasting people in a pit of endless burning fire such as tradition dictates is totally beyond me....but as originally said its not a case of universalists believeing people wouldd be forced to live with God anyway, how can you think that anyone wouldnt willingly once they have a knowledge of the truth? :think:

 

[ChasClean]

Zadok,

The Hornets

To the tune of This Is Like Heaven To Me

If a nest of live hornets were brought to this room
And the creatures allowed to go free,
You would not need urgings to make yourself scarce
You'd want to get out, don't you see.
They would not lay hold and by force of their strength
Throw you out of the window, oh no,
They would not compel you to go 'gainst your will
But they would just make you willing to go.

Chorus

He does not compel us to go, no, no
He does not compel us to go.
He does not compel us to go 'gainst our will
But he just makes us willing to go.

I love the song.

Indissputable.

That's why it was ignored.

 

[Zadok]

Charles: there is a common trait in the D.N.A. of all lunatics at the foot of the mountain. We believe what we like UNTIL.... :juggle:

Universalism is a good Calvinist position, since all salvation is due to the grace and mercy of our Lord, and not because of any merit that we have. If God does the saving (as in fact I believe He must), then He will save as many as seems good to Him. We're told that it is His will that none should perish, and that being the case it would seem reasonable that none will perish.

I do not believe that our Lord died to save only a scattered few, or to leave the matter up to the vagaries of individual human reason or emotion. He died to save all the Elect, and if it His will that none should perish, then the Elect will ultimately include everyone, to the everlasting glory of God!

Of course, we don't like that idea. We like to see things divided between Winners and Losers, the Good Guys and the Bad Guys. It makes us feel superior to know that we're gonna go to Heaven and all those other poor schnooks will be writhing in hell fire forever because they just weren't as smart/good/spiritual/lucky as we are. We win, they lose, we're number one; we rule, they drool. We were smart enough to Accept God, they weren't. Too bad for them.

"The whole earth, from end to end, will remember and come back to the Lord. Yes, the entire human family will worship in His Presence, for the Eternal reigns, Lord of all nations."

I cannot tell how He will win the nations,
How He will claim His earthly heritage,
How satisfy the needs and aspirations
Of East and West, of sinner and of sage.
But this I know, all flesh shall see His glory,
And He shall reap the harvest He has sown,
And some glad day His sun shall shine in splendor
When He the Savior, Savior of the world is known.

I cannot tell how all the lands shall worship,
When, at His bidding, every storm is stilled,
Or who can say how great the jubilation
When all the hearts of men with love are filled.
But this I know, the skies will thrill with rapture,
And myriad, myriad human voices sing,
And earth to Heaven, and Heaven to earth, will answer:
At last the Savior, Savior of the world is King!

Sing it HERE

 

[red77]

It is a fair anology, IF you believe God is Honest.

Also IF you believe God to exist, thats the point, you cant use an analogy where there is tangible proof of something aka "money in your hand" over something which requires faith such as belief in God IMO

I see you do not understand the difference between Confes and Profess.
Profess: to affirm faith in or allegiance to
Confess: to own or admit as true:

Yes, I do know the difference, the point is in this passage it does not say that 'some will profess' and 'others will confess' but rather everyone will confess, even those who believe already will confess this

You can confess that Jesus is Lord without ever professing your faith to Him. The demons and Satan confess that Jesus is Lord. They know it. They do not profess any faith or allegiance to Him, however.

This confessing is done to the glory of God, correct? How much glory do you think it would bring to get people to confess and then torture them throughout all eternity? for no constructive reason...? how would this bring glory? Is it noble to bully and torment defenceless people much like a human bully does to his victims?

age of the ages is a poetic way of saying forever. age-during really has no meaning as such.

No it isnt, that is a very weak argument as forever has a specific meaning attached, terms such as 'age enduring' or 'lasting of an age' do not, theres no poeticism involved at all and thats been demonstrated better than me already by Logos X to be fair......

I would supose that it is. It is not a sin under the law though. Jesus led the perfect life under the law and saved us all from judgement under the law. He ushered in the New Covenant. Under the New Covenant, each of us can have a deeply personal relationship with God. Or refuse to.

Well....either it is or it isnt, if unbelief is a sin then its sin that sends someone to the lake of fire then - right?

You are right. I looked back over the thread. I have posed several question to Redfin, none of which has been answered. Would you like a shot? Answer this for me: Consider these verses as spoken by Jesus: Mathew 7: 13"Enter through the narrow gate. For wide is the gate and broad is the road that leads to destruction, and many enter through it. 14But small is the gate and narrow the road that leads to life, and only a few find it.
What does this verse mean to you? How do you deal with the word "destruction"? How do you deal with the terms "few" and "many"?

no problem, I thought you may have been confusing me with Redfin, I'll give you my answer on the pasage you quote,
What this verse means to me is that most people will probably not find a relationship with God on this plane, a very few in comparison will, if we live hedonistic lives or live in a material world then we will pay either spiritually or physically for it and suffer destruction of the body - say by drug abuse for example or.....we can become cold inside and suffer destruction of the spirit, Much in the way of human suffering comes from selfishness towards ourselves and others and I think people often try to find comfort in the wrong places, I believe that the wide gate means 'living in the world' instead of outside of it if you get my meaning, what I dont see this verse saying is that the wide gate leads to eternal merciless suffering....I believe that God knows only too well the nature of man and made plans accordingly for the good and restoration which will happen in time - for most people it may well not happen on this plane of existence....
I'll also concede that this is how it reads to me personally and there'll be plenty who disagree I'm sure,
A question to you in return, Why does it say that "God is the saviour of all men, especially those who believe" if the verse actually meant 'only'....? I wonder if you can answer this question while managing to keep both the word "especially" and also its definition intact in your answer...

I believe the lake of fire will be (future tense) real. Revelationis speaks of its creation so it does not exist yet.

That still doesnt answer whether you believe it to be literal or allegorical

I do not believe that Jesus's ransom will be accepted by all. Why? Because Jesus said His ransom will not be accepted by all.

In this lifetime - no, I agree....but id do believe that his ransom for all will be accepted for it to be testified to in due time

I will be very interested to see how you respond to Mathew 7.[/QUOTE]

Let me know

 

[Aethril]

Zadok,




I love the song.

Indissputable.

That's why it was ignored.

ChasClean, it is a song.

 

[CabinetMaker]

no problem, I thought you may have been confusing me with Redfin, I'll give you my answer on the pasage you quote,
What this verse means to me is that most people will probably not find a relationship with God on this plane, a very few in comparison will, if we live hedonistic lives or live in a material world then we will pay either spiritually or physically for it and suffer destruction of the body - say by drug abuse for example or.....we can become cold inside and suffer destruction of the spirit, Much in the way of human suffering comes from selfishness towards ourselves and others and I think people often try to find comfort in the wrong places, I believe that the wide gate means 'living in the world' instead of outside of it if you get my meaning, what I dont see this verse saying is that the wide gate leads to eternal merciless suffering....I believe that God knows only too well the nature of man and made plans accordingly for the good and restoration which will happen in time - for most people it may well not happen on this plane of existence....
I'll also concede that this is how it reads to me personally and there'll be plenty who disagree I'm sure,

The verse says that the gate is wide that leads to distruction. What does destruction mean.

A question to you in return, Why does it say that "God is the saviour of all men, especially those who believe" if the verse actually meant 'only'....? I wonder if you can answer this question while managing to keep both the word "especially" and also its definition intact in your answer...

es·pe·cial·ly
–adverb
particularly; exceptionally; markedly: Be especially watchful.

That verse from Pauls letter to Timothy is hard. I think the meaning of that verse has changed somewhat from the time it was written to today. The verse occurs in a part of the letter where Paul is offering encouragement to Timothy. Paul may have used words that had slightly different meanings under the slang used during their time.

None the less, the verse that comes to us has saviour of all men and especially in the same verse. This is how I interpret it in light of what Christ has said in verses like the narrow and wide gates. Jesus came to be the saviour for all men but Jesus knew that not all men would accept His offer of grace and that only a relative few would. So Paul is saying Jesus came for all. Since Jesus knew that not all would accept, in a sense, He came especial (particularly) for those He knew would accept His grace.

In other words, the verse does not stand alone as a statement of doctrine. It must be examined in light of all the scripture we have.

 

[Aethril]

Attention P.K. Can you demonstrate that ta pavnte does not mean "the all"?

Col. 1:20 states that through the blood of the cross of the Saviour of the whole world, the ta pavnte/ the all, are reconciled to God, and the ta pavnte are "the all things" within the heavens and the earth. Ta pavnte is not just all, it is the all, and it is in this tense that Col. 1:20 is recorded in Koine.

Ta pavnte = in the absolute sense of the whole of creation, the universe. Of everything in heaven and earth that is in need of uniting and redeeming.

:idea: You may use C.M. as a life-line. A.T. & T. is waiting. :sheep:

Attention Zadok. Thank you for providing all the great and useful info from the lexicon, Can you please respond directly to the questions posed to you about John 3:26?

 

[Zadok]

Col. 1:20 states that through the blood of the cross of the Saviour of the whole world, the ta pavnte/ the all, are reconciled to God, and the ta pavnte are "the all things" within the heavens and the earth. Ta pavnte is not just all, it is the all, and it is in this tense that Col. 1:20 is recorded in Koine.

Ta pavnte = in the absolute sense of the whole of creation, the universe. Of everything in heaven and earth that is in need of uniting and redeeming.

-Christ Triumphant-

The question of questions is essentially this, can Evil triumph finally over Good?

If we answer affirmatively with the popular creed of unending evil and sin, we are practically falling into Dualism; if we reply negatively, we are teaching the Restitution of all things. The Calvinist settled this question by, in fact, affirming that if evil triumphs it is because GOD SO orders, that is, because GOD decrees to evil an eternal existence; thus saving or trying to save God's omnipotence, but at no less a cost than that of blackening His character, yes, of virtually making HIM a partner in evil.

But the popular creed of despair and unending curse saves neither the omnipotence of GOD, nor yet preserves His character. Sin, the one thing most utterly hateful in His sight, HE tolerates forever and ever, poisoning and defiling His works, and defying His power - satisfied, if in this brief life he cannot have obedience and righteousness - satisfied with endless disobedience and sin hereafter.

HE appears before all creation as trying to dislodge sin, only to fail; as sending His Divine Son to save all men in order that HE may return rejected, baffled, vanquished. And so the curtain falls on the great drama of creation and redemption, presenting such a picture as this - a baffled Savior, a victorious Devil, a ruined creation, sin triumphant - and so to continue forever - a heaven wholly base, a hell wholly miserable.

Strong as these words are, they are not strong enough, for the horrors and the contradictions of the popular creed alike defy description. And these horrors are taught, these contradictions are believed in the face of the plainest teaching of God's two revelations, His primary revelation to our moral sense, His written revelation in Holy Scripture. From the first page to its last the Bible is the story of one who is our Father - one whose 'wrath,' and 'fire,' and 'judgment,' are at once most real, and yet one and all are the expressions of that essential LOVE which HE is - One who being Almighty is sending His Son to assured victory, to reconcile to HIMSELF all things, 'whatsoever and wheresoever they be.' I know how eagerly men strive to save the popular creed by various modifications, by diminishing the number of the lost, by softening their torments, by asserting their annihilation, etc. What are all these but so many tacit confessions that men everywhere feel it impossible to maintain the creed still generally professed? What are they but in fact so many vain attempts to disguise the awful fact of God's defeat, to hide if it may be the victory of the Evil One? For so long as sin lingers in a single heart, so long as a single child of the Great Parent perishes eternally, whether annihilated, or sent to Hell, so long is the Cross a failure, and the Devil practically victor.

And the leaves of the Tree of Life are for the healing of the nations. And there shall no longer be a curse upon anything.

Alternate plan b (The New Radical Unbelievers Bible)

And the leaves of the Tree of Life are for the misery of the nations. And there shall continue to be an unending curse upon nearly everything.

 

[Zadok]

That verse from Pauls letter to Timothy is hard.

What is hard about it? The statement is quite clear indeed and flows in absolute union with all of St. Pauls declarations by the Spirit of the Lord.

"We trust in the living God who is the Saviour/ Deliverer of all mankind, especially of believers. These things command and teach."

Especially=

HERE

Plan b minus = The New Radical Unbelievers Bible

We trust in the living God who is the potential Saviour/ Deliverer of some of mankind, and only those who believe. These things command and teach..

 

[Zadok]

Especially=

To a distinctly greater extent, or degree, than is common.

Exceptionally: To an unusal or exceptional degree.

Particularly: Used to single out one among a range.

Chiefly: In most cases.

Expressly: For a particular or specific purpose.

To a degree or extent deserving special emphasis--particularly.

Particularly/ exceptionally/ markedly.

In an especial manner; chiefly; particularily; in an uncommon degree.

Used to emphasize the importance of one thing among others of its type.

To point to one thing among others....particularly.

To a distinctly greater extent or degree than is common.

1 Timothy 4:10

"Because for this [reason] we both labor and are insulted [or, denounced], because we have placed our hope on [or, have trusted in] the living God, who is [the] Savior [or, Preserver] of all people, especially believers. -Analytical/ Literal Translation-

It is for that reason that we accept both the strict discipline of training and the stern struggle of the contest, because we have set our hope on the living God, who is the Saviour of all men, and above all the Saviour of those who believe. -Wm. Barclay New Testament-

For therefore we both labor and suffer reproach, because we trust in the living God, who is the Savior of all men, specially of those that believe. -AKJV-

For to this end we labor and strive, because we have our hope set on the living God, who is the Saviour of all men, specially of them that believe. -ASV-

We toil and strive, because our hope is fixed upon the living God, the Saviour of all men--of believers in particular. -James Moffatt

And this is the purpose of all our work and our fighting, because our hope is in the living God, who is the Saviour of all men, and specially of those who have faith. -BBE-

For to this end we labor and strive, because we have our hope set on the living God, who is the Savior of all men, especially of those who believe. -Common-

For this we labour and suffer reproach, because we hope in a living God, who is preserver of all men, specially of those that believe. -J.N. Darby (1890)

For to this end we both labor and suffer reproach, because we have set our trust in the living God, who is the Savior of all men, especially of those who believe. -HNV-

For therefore we both labour and suffer reproach, because we trust in the living God, who is the Saviour of all men, specially of those that believe. -KJV-

Besides, for this we both labor, and suffer reproach,-- because we trust in the living God, who is the Saviour of all men, especially of believers. -Living Oracles-

We toil and agonize because our hopes are set on the ever-living God, who is the Saviour of all men - of believers in particular. -Montgomery-

We place our whole confidence in the living God, the Saviour of all men, and particularly of those who believe in Him. -J.B. Phillips-

And this is the purpose of all work and our fighting, because our hope is in the living God, who is the Saviour of all men, and especially of those who have faith. -Bible In Basic English-

For this we toil and struggle, because we have set our hope on the living God, who is the savior of all, especially those who believe. -New American Bible-

Because for this [reason] we both labor and are insulted [or, denounced], because we have placed our hope on [or, have trusted in] the living God, who is [the] Savior [or, Preserver] of all people, especially believers. -Analytical/ Literal Translation-

In fact this is why we work hard and struggle, because we have set our hope on the living God, who is the Savior of men, especially of believers. -N.E.B.

For this purpose we labor and wrestle, because we have placed our hope in the living God who is the Savior of all people, particularly of those who believe. -New Berkeley-

For this we are toiling and being reproached, that we rely on the living God, Who is the Saviour of all mankind, especially of believers. -Concordant Literal-

This explains why we work and struggle as we do; our hopes are fixed on the living God who is the savior of all men, but especially of those who believe. -The New American Bible (New Catholic Translation)

I mean that the point of all our toiling and battling is that we have put our trust in the living God and he is the savior of the whole human race, but particularly of all believers. -The New Testament Of The Jerusalem Bible-

Note:

Malista is not monos or monon.

Faithful is this saying and deserving of universal acceptance: and here is the motive of our toiling and wrestling, because we have our hopes fixed on the ever-living God, who is the Saviour of all mankind, and especially of believers. Command this and teach this. -Francis Weymouth-

All mankind is "pas anthrōpos".

The word that was NOT used was "some"...which would be τίς tis:
An enclitic indefinite pronoun; some or any person or object: - a (kind of), any (man, thing, thing at all), certain (thing), divers, he (every) man, one (X thing), ought, + partly, some (man, -body, -thing, -what), (+ that no-) thing, what (-soever), X wherewith, whom [-soever], whose ([-soever]).

What word was used? πᾶς pas:

Including all the forms of declension; apparently a primary word; all, any, every, the whole: - all (manner of, means) alway (-s), any (one), X daily, + ever, every (one, way), as many as, + no (-thing), X throughly, whatsoever, whole, whosoever.

Not just "pas pistos"...."pas anthropos" All Human Beings!

 

[red77]

The verse says that the gate is wide that leads to distruction. What does destruction mean.

Destruction can sometimes mean different (albeit negative usually) things, a persons life can be destroyed by drug abuse, the person could physically die from an overdose in which case you could say that his habit lead to his physical destruction - or his life could be destroyed because his habit could have cost him his marriage/job/sanity etc....one thing destruction doesnt translate as is endless suffering.....the wide gate leads to destruction doesnt mean eternal hell unless its translated or doctrinised to do so

es·pe·cial·ly
–adverb
particularly; exceptionally; markedly: Be especially watchful.

That verse from Pauls letter to Timothy is hard. I think the meaning of that verse has changed somewhat from the time it was written to today. The verse occurs in a part of the letter where Paul is offering encouragement to Timothy. Paul may have used words that had slightly different meanings under the slang used during their time.

None the less, the verse that comes to us has saviour of all men and especially in the same verse. This is how I interpret it in light of what Christ has said in verses like the narrow and wide gates. Jesus came to be the saviour for all men but Jesus knew that not all men would accept His offer of grace and that only a relative few would. So Paul is saying Jesus came for all. Since Jesus knew that not all would accept, in a sense, He came especial (particularly) for those He knew would accept His grace.

In other words, the verse does not stand alone as a statement of doctrine. It must be examined in light of all the scripture we have.

Thank you for answering honestly However i think its fair to say that a simple rebuttal to this would be that if the verse meant only those who would accept in this life would be saved then the passage would read "God is the saviour of all men who believe", the especially is still at the crux of that passage because any argument that maintains limited salvation has to by association try and change the definition of that word......you're right in that its a hard verse when defending the doctrine of ET....
In light of all the other scriptures available there are many that have been presented that speak of God being the ransom for all to be testified to in due time
God being all in all
All things being possible with God etc.................even just the one about all things being possible with God is very difficult to defend with the doctrine of ET because you already believe that Jesus cant save the world and its man who messes it up......and yet this answer was given to the disciples after asking "who then can be saved"?

 

[Kimberlyann]

The verse says that the gate is wide that leads to distruction. What does destruction mean.



es·pe·cial·ly
–adverb
particularly; exceptionally; markedly: Be especially watchful.

That verse from Pauls letter to Timothy is hard. I think the meaning of that verse has changed somewhat from the time it was written to today. The verse occurs in a part of the letter where Paul is offering encouragement to Timothy. Paul may have used words that had slightly different meanings under the slang used during their time.

None the less, the verse that comes to us has saviour of all men and especially in the same verse. This is how I interpret it in light of what Christ has said in verses like the narrow and wide gates. Jesus came to be the saviour for all men but Jesus knew that not all men would accept His offer of grace and that only a relative few would. So Paul is saying Jesus came for all. Since Jesus knew that not all would accept, in a sense, He came especial (particularly) for those He knew would accept His grace.

In other words, the verse does not stand alone as a statement of doctrine. It must be examined in light of all the scripture we have.

If that verse in 1 Timothy was the only Scripture Christian Universalists had to support their doctrine I might be able to accept your interpretation.

Fortunately for mankind, there is an abundance (I only pasted a handful) of Scriptures that actually say Jesus is the Savior of the world. His Father sent Him to be the Savior of the world and I believe He succeeded. He came to save all that was lost, I don't believe He failed.



“And he is the propitiation for our sins, and not for ours only, but also for the sins of the whole world.” I John 2:2.

“And the Lord hath laid on him the iniquity of
us all.” Isa. 53:6.

“Behold the Lamb of God which taketh away the sin of the world.” John 1:29.

“And I, if I be lifted up from the earth, will draw all men unto me.” John 12:32.


“We both labor and suffer reproach because we trust in the living God who is the Savior of all men, especially of those who believe.” I Tim. 4:10.

“We have seen, and do testify, that
the Father sent the Son to be the Savior of the world.” 1 John 4:14.

“For this purpose the Son of God was manifested, that he might destroy the works of the devil.” I John 3:8.

“Ask of me, and I will give thee the heathen for thy
inheritance, and the uttermost part of the earth for thy possession.” Ps. 2:8.

“The Father loveth the Son, and hath given all things into his hand.” John 3:35.

“Thou has given him power over all flesh, that he should give eternal life to as many as thou has given him.” John 17:2. (Compare to above verse)

“But we see Jesus, who was made a little lower than the angels for the suffering of death, crowned with glory and honor; that he by the grace of God should taste death for every man.” Heb. 2:9

“He gave himself a ransom for all to be testified in
due time.” I Tim. 2:6.

“Who will have all men to be saved, and to come unto the knowledge of the truth.” I Tim. 2:4

“He doeth according to his will in the army of heaven, and among the inhabitants of the earth; and none can stay his hand, or say unto him, What doest thou?” Dan. 4:35.

“He worketh all things after the counsel of his own will.” Eph. 1:11.

“My counsel shall stand, and I will do all my pleasure.” Isa. 46:10.

“And he shall send Jesus Christ, which before was preached unto you, whom the heaven must receive until the times of restitution of ALL THINGS, which God hath spoken by the mouth of ALL HIS HOLY PROPHETS since the world began.” Acts 3:20, 21.

“Therefore, as by the offense of one judgment came upon all men to condemnation, even so by the righteousness of one the free gift came upon all men unto justification of life.” Rom. 5:18

“Fear not,” said the angel who announced it, “for, behold, I bring you good tidings of great joy, which shall be to all people.” Luke 2:10.

“As in Adam all die even so, in Christ, shall all be made alive.” I Cor. 15:22.

“And having made peace through the blood of the cross, by him to reconcile all things unto himself; by him, I say, whether they be things in heaven or things on earth.” Col. 1:20.

“God was in Christ reconciling the world unto himself, not imputing their trespasses unto them; and hath committed unto us the word of reconciliation.” II Cor. 5:19

“Therefore, God hath highly exalted him, and given him a name which is above every name that at (in) the name of Jesus every knee shall bow of things in heaven, and things in earth, and things under the earth; and that every tongue should confess that Jesus Christ is Lord to the glory of God the Father.” Phil. 2:9-11.

“no man can say that Christ is Lord, but by the Holy Ghost.” I Cor. 12:3.(compare to above verse)