Only a Few will be Saved !

[FineLinen]

You cant acknowledge the truth from Jesus. How many according to Jesus find life from Him ? What does Jesus specifically say ? Matt 7:14

14 [FONT="]Because strait is the gate, and narrow is the way, which leadeth unto life, and few there be that find it.[/FONT]

beloved57: I am very pleased for you and Nanja & the few other elect. I trust you will be enhanced by the Journey!

"I don’t think there’s any comparison between the present hard times and the coming good times. The created world itself can hardly wait for what’s coming next. Everything in creation is being more or less held back. God reins it in until both creation and all the creatures are ready and can be released at the same moment into the glorious times ahead. Meanwhile, the joyful anticipation deepens.

All around us we observe a pregnant creation. The difficult times of pain throughout the world are simply birth pangs. But it’s not only around us; it’s within us. The Spirit of God is arousing us within. We’re also feeling the birth pangs. These sterile and barren bodies of ours are yearning for full deliverance. That is why waiting does not diminish us, any more than waiting diminishes a pregnant mother. We are enlarged in the waiting. We, of course, don’t see what is enlarging us. But the longer we wait, the larger we become, and the more joyful our expectancy.

Meanwhile, the moment we get tired in the waiting, God’s Spirit is right alongside helping us along. If we don’t know how or what to pray, it doesn’t matter. He does our praying in and for us, making prayer out of our wordless sighs, our aching groans. He knows us far better than we know ourselves, knows our pregnant condition, and keeps us present before God. That’s why we can be so sure that every detail in our lives of love for God is worked into something good.

God knew what he was doing from the very beginning. He decided from the outset to shape the lives of those who love him along the same lines as the life of his Son. The Son stands first in the line of humanity he restored. We see the original and intended shape of our lives there in him. After God made that decision of what his children should be like, he followed it up by calling people by name. After he called them by name, he set them on a solid basis with himself. And then, after getting them established, he stayed with them to the end, gloriously completing what he had begun.

So, what do you think? With God on our side like this, how can we lose? If God didn’t hesitate to put everything on the line for us, embracing our condition and exposing himself to the worst by sending his own Son, is there anything else he wouldn’t gladly and freely do for us? And who would dare tangle with God by messing with one of God’s chosen? Who would dare even to point a finger? The One who died for us—who was raised to life for us!—is in the presence of God at this very moment sticking up for us. Do you think anyone is going to be able to drive a wedge between us and Christ’s love for us? There is no way! Not trouble, not hard times, not hatred, not hunger, not homelessness, not bullying threats, not backstabbing, not even the worst sins listed in Scripture:

None of this fazes us because Jesus loves us. I’m absolutely convinced that nothing—nothing living or dead, angelic or demonic, today or tomorrow, high or low, thinkable or unthinkable—absolutely nothing can get between us and God’s love because of the way that Jesus our Master has embraced us." -The Message-

 

[beloved57]

beloved57: I am very pleased for you and Nanja & the few other elect. I trust you will be enhanced by the Journey!

"I don’t think there’s any comparison between the present hard times and the coming good times. The created world itself can hardly wait for what’s coming next. Everything in creation is being more or less held back. God reins it in until both creation and all the creatures are ready and can be released at the same moment into the glorious times ahead. Meanwhile, the joyful anticipation deepens.

All around us we observe a pregnant creation. The difficult times of pain throughout the world are simply birth pangs. But it’s not only around us; it’s within us. The Spirit of God is arousing us within. We’re also feeling the birth pangs. These sterile and barren bodies of ours are yearning for full deliverance. That is why waiting does not diminish us, any more than waiting diminishes a pregnant mother. We are enlarged in the waiting. We, of course, don’t see what is enlarging us. But the longer we wait, the larger we become, and the more joyful our expectancy.

Meanwhile, the moment we get tired in the waiting, God’s Spirit is right alongside helping us along. If we don’t know how or what to pray, it doesn’t matter. He does our praying in and for us, making prayer out of our wordless sighs, our aching groans. He knows us far better than we know ourselves, knows our pregnant condition, and keeps us present before God. That’s why we can be so sure that every detail in our lives of love for God is worked into something good.

God knew what he was doing from the very beginning. He decided from the outset to shape the lives of those who love him along the same lines as the life of his Son. The Son stands first in the line of humanity he restored. We see the original and intended shape of our lives there in him. After God made that decision of what his children should be like, he followed it up by calling people by name. After he called them by name, he set them on a solid basis with himself. And then, after getting them established, he stayed with them to the end, gloriously completing what he had begun.

So, what do you think? With God on our side like this, how can we lose? If God didn’t hesitate to put everything on the line for us, embracing our condition and exposing himself to the worst by sending his own Son, is there anything else he wouldn’t gladly and freely do for us? And who would dare tangle with God by messing with one of God’s chosen? Who would dare even to point a finger? The One who died for us—who was raised to life for us!—is in the presence of God at this very moment sticking up for us. Do you think anyone is going to be able to drive a wedge between us and Christ’s love for us? There is no way! Not trouble, not hard times, not hatred, not hunger, not homelessness, not bullying threats, not backstabbing, not even the worst sins listed in Scripture:

None of this fazes us because Jesus loves us. I’m absolutely convinced that nothing—nothing living or dead, angelic or demonic, today or tomorrow, high or low, thinkable or unthinkable—absolutely nothing can get between us and God’s love because of the way that Jesus our Master has embraced us." -The Message-

Lol a bunch of babel now. Christ says few will find life in Him and you say everyone will. Thats teaching against Christ!

 

[Nanja]

Lol a bunch of babel now. Christ says few will find life in Him and you say everyone will. Thats teaching against Christ!

Exactly ! It's calling Him a liar !

 

[FineLinen]

Exactly ! It's calling Him a liar !

Now now Nanja!

How did you make out with your search of the Christian catacombs? Do you see the goat the Master of Reconciliation is carrying on His powerful shoulder?

Furthermore: the 5 qualifications from St. Matthew 25 for "everlasting punishment" have not appeared for us yet. Go for it Nanja.

 

[FineLinen]

Lol a bunch of babel now. Christ says few will find life in Him and you say everyone will. Thats teaching against Christ!

beloved57: It is very unfortunate you were not present to direct St. Paul to the words of the Christ of Glory. He evidently realized not what poured from Him.

"It is in Him, and through the shedding of His blood, that we have our deliverance--the forgiveness of our offences--so abundant was God's grace, the grace which He, the possessor of all wisdom and understanding, lavished upon us, when He made known to us the secret of His will. And this is in harmony with God's merciful purpose for the government of the world when the times are ripe for it--the purpose which He has cherished in His own mind of restoring the whole creation to find its one Head in Christ; yes, things in Heaven and things on earth, to find their one Head in Him. "

Your word for today =

apokatallasso

 

[Aimiel]

FineLinen,

If what you presume is true, how can you explain that Jesus said: "Woe to that man by whom the Son of man is betrayed! good were it for that man if he had never been born." I mean to say: what fate might await someone who's going to Heaven (as you posit) whose fate it is to be in a situation in Heaven where it would have been better for him to have never been born? I mean in Heaven there's no sorrow or sadness, so what will it be that might make this man (in Heaven) wish that he had never been born? It simply isn't possible. Every soul in Heaven will stand in God's Presence forever and rejoice in Him Who is our Savior and God. No one who is granted entrance will ever wish they had never been born. Only those in hell will wish, every single second, that they had never been born.

 

[FineLinen]

FineLinen,

If what you presume is true...

My dear lad, I am far too old to make presumptions!

"It is in Him, and through the shedding of His blood, that we have our deliverance--the forgiveness of our offences--so abundant was God's grace, the grace which He, the possessor of all wisdom and understanding, lavished upon us, when He made known to us the secret of His will. And this is in harmony with God's merciful purpose for the government of the world when the times are ripe for it--the purpose which He has cherished in His own mind of restoring the whole creation to find its one Head in Christ; yes, things in Heaven and things on earth, to find their one Head in Him. "

That is a fact!

It is also a fact that our Father's House has many dwelling places (places of abode). It is also a fact that whatever you sow, you will reap! I will leave it there for now, Aimiel. I hear st. beloved57 returning to his link, and F.L. would not want to miss one of his remarkable insights.

 

[beloved57]

beloved57: It is very unfortunate you were not present to direct St. Paul to the words of the Christ of Glory. He evidently realized not what poured from Him.

"It is in Him, and through the shedding of His blood, that we have our deliverance--the forgiveness of our offences--so abundant was God's grace, the grace which He, the possessor of all wisdom and understanding, lavished upon us, when He made known to us the secret of His will. And this is in harmony with God's merciful purpose for the government of the world when the times are ripe for it--the purpose which He has cherished in His own mind of restoring the whole creation to find its one Head in Christ; yes, things in Heaven and things on earth, to find their one Head in Him. "

Your word for today =

apokatallasso

Whats unfortunate but its the will of God is the fact you oppose Christs words. Few find life through Him Matt 7:14-15

[FONT=&quot]14 Because strait is the gate, and narrow is the way, which leadeth unto life, and few there be that find it.[/FONT]
[FONT=&quot]15Beware of false prophets, which come to you in sheep's clothing, but inwardly they are ravening wolves.

A False Prophet no matter how much they appear to be preaching Christ. will be exposed by their false teachings which oppose Christs teachings.[/FONT]

 

[FineLinen]

Dear St. John: please be advised that you are in error. beloved57 says the atonement is limited. The atonement is monos and limited to Nanja, beloved, and only the few elect.

st. beloved57 version=

He is the mercy seat for our sins, and our sins only/monos.

St. John version=

"He is the mercy seat for our sins

AND

not our sins only, but for the sins of the whole world"

From Him ta panta, through Him ta panta, in Him ta panta

 

[beloved57]

Dear St. John: please be advised that you are in error. beloved57 says the atonement is limited. The atonement is monos and limited to Nanja, beloved, and only the few elect.

st. beloved57 version=

He is the mercy seat for our sins, and our sins only/monos.

St. John version=

"He is the mercy seat for our sins

AND

not our sins only, but for the sins of the whole world"

From Him ta panta, through Him ta panta, in Him ta panta

You say everyone finds life, Christ says a few finds life Matt 7:14. It doesn't take a rocket scientist to know who speaks the Truth and who a lie !

 

[FineLinen]

Dear St. Peter: please be advised the new st.beloved57 has been approved by Nanja for Canon.

His version of the scope of salvation in great flood= 8

But, he only posts part of the scenario.

"Who shall render an account unto him who is holding in readiness to judge living and dead; for, unto this end, even unto the dead, was the glad-message delivered,—in order that they might be judged, indeed, according to men in flesh, but might live according to God in spirit."

The word for today= zao

"...but might zao according to God in spirit."

 

[beloved57]

Dear St. Peter: please be advised the new st.beloved57 has been approved by Nanja for Canon.

His version of the scope of salvation in great flood= 8

But, he only posts part of the scenario.

"Who shall render an account unto him who is holding in readiness to judge living and dead; for, unto this end, even unto the dead, was the glad-message delivered,—in order that they might be judged, indeed, according to men in flesh, but might live according to God in spirit."

The word for today= zao

"...but might zao according to God is spirit."

Foolish talking now.

 

[FineLinen]

Dear St. Paul: You declare the many "made sinners" are the many "made righteous."

Sorry!

beloved57 declares otherwise.

Only beloved57 & sister Nanja & the elect are made righteous.

"Rom 5:18-19 only applies to the elect" -Book of beloved57-

 

[FineLinen]

Dear St. Paul: You write>>>>>

"It is in Him, and through the shedding of His blood, that we have our deliverance--the forgiveness of our offences--so abundant was God's grace, the grace which He, the possessor of all wisdom and understanding, lavished upon us, when He made known to us the secret of His will. And this is in harmony with God's merciful purpose for the government of the world when the times are ripe for it--the purpose which He has cherished in His own mind of restoring the whole creation to find its one Head in Christ; yes, things in Heaven and things on earth, to find their one Head in Him. "

Sorry! The new kid on the block, beloved57 says nada!

Please make note: only sister Nanja, beloved 57, & a few elect will find their head in Christ.

As for the countless multitudes of broken, bruised captives of despair: bon voyage.

"The whole of created life shall be delivered from the tyranny of change & decay..."

 

[beloved57]

Dear St. Paul: You write>>>>>

"It is in Him, and through the shedding of His blood, that we have our deliverance--the forgiveness of our offences--so abundant was God's grace, the grace which He, the possessor of all wisdom and understanding, lavished upon us, when He made known to us the secret of His will. And this is in harmony with God's merciful purpose for the government of the world when the times are ripe for it--the purpose which He has cherished in His own mind of restoring the whole creation to find its one Head in Christ; yes, things in Heaven and things on earth, to find their one Head in Him. "

Sorry! The new kid on the block, beloved57 says nada!

Please make note: only sister Nanja, beloved 57, & a few elect will find their head in Christ.

As for the countless multitudes of broken, bruised captives of despair: bon voyage.

"The whole of created life shall be delivered from the tyranny of change & decay..."

More foolish talking and scoffing !

 

[FineLinen]

pa'ß =

Including all the forms of declension; apparently a primitive word; all, any, every, the whole:--all (manner of, means), alway (-s) any (one), X daily, + ever, every (one, way), as many as, + bi (-thing), X throughly, whatsover, whole, whosover.

You will note how the notes of Charles Spurgeon has made their way into the original definition of Dr. James Strong.

"Not everyone has to be part of the restitution. All, does not usually mean each and everything."

That is precisely what pa'ß means. I will patiently wait a presentation of any Greek scholar who would present otherwise, and while we wait lets hear from W.E. Vine M.A., author of A Greek Testament Grammar, and, A Comprehensive Dictionary of the Original Greek Words with their precise Meanings for English Readers.

All = pa'ß =

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.

 

[FineLinen]

Greek-English Lexicon Of The New Testament

William F. Arndt & Wilbur Gingrich

[A translation & adaptation of Wm. Bauer's Griechisch-Deutsches Worterbuch zu den Schrift en des Neueu Testaments und der uberigen]

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.

—Furthermore, pavnte" can also have the limited sense nearly all (Xenophon Eph. 2, 13, 4 pavnta" ajpevkteinen, ojlivgou" de; kai; zw'ta" e[labe. movno" de; oJ JIppovqoo" hjdunhvqh diafugei'n).—Mlt.-Turner 199-201; BReicke, TW V 885-95. B. 919.

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.

 

[FineLinen]

“All mankind is imprisoned in disobedience.”

Yes, beloved57, that is the radical pas!

What is the outcome of this incarceration?

Mercy upon all.

The same radical pas imprisoned in disobedience= the radical pas experiencing mercy.

Have you ever come on anything quite like this extravagant generosity of God, this deep, deep wisdom? It’s way over our heads. We’ll never figure it out.

Is there anyone around who can explain God? Anyone smart enough to tell him what to do? Anyone who has done him such a huge favor that God has to ask his advice?

Everything comes from him;
Everything happens through him;
Everything ends up in him.

Always glory! Always praise! Yes. Yes. Yes.

“Whole” =

Constituting the total sum or undiminished entirety.

“God did shut up together the whole to unbelief, that to the whole He might do kindness.”

“For God has locked up all in the prison of unbelief, that upon all alike He may have mercy.” F. W. Weymouth

For God encloses, shuts up and locks all men (everyone; the all [pl.]) into uncompliance (disobedience; stubbornness), to the end that He may mercy all men (may make everyone, the all, recipients of mercy)! -Jonathan Mitchell N.T.

Word for today=

phulakizo

 

[beloved57]

fl

“All mankind is imprisoned in disobedience.”

Yes, beloved57, that is the radical pas!

What is the outcome of this incarceration?

Mercy upon all.

Its talking about the elect.

 

[Guyver]

fl



Its talking about the elect.

Would you like to know how I know that your religion is completely false, God is nothing like you say, and there’s way more than a few who are saved? I’ll tell you if you want to know it.

And regarding the elect......you know who’s actually elect?

Every single person and thing living now, and has ever lived. For if such is not the case, then we are here by chance and there is no God.