All Does Not Radically Mean All?

StillGods

Well-Known Member
Aug 9, 2017
1,506
2,640
North Island
✟291,058.00
Country
Australia
Faith
Christian
Marital Status
Private
john 17:12
While I was with them, I protected them and kept them safe by that name you gave me. None has been lost except the one doomed to destruction so that Scripture would be fulfilled.

if one was lost then all are not saved.
so all doesnt mean all I guess.
 
Upvote 0

FineLinen

Senior Veteran
Supporter
Jan 15, 2003
12,119
6,396
81
The Kingdom of His dear Son
✟528,512.00
Faith
Non-Denom
john 17:12
While I was with them, I protected them and kept them safe by that name you gave me. None has been lost except the one doomed to destruction so that Scripture would be fulfilled.

if one was lost then all are not saved.
so all doesnt mean all I guess.

Dear Still: You guesswork is remarkable. The Reach of all reaches extends to within limited horizons ?

Do you know how many perished (in disobedience) in the great flood of Noah's day? Never ever limit the Christ who breaks the chains of sin and death as the Risen Lord of Glory!

I believe

I believe the Father "has given all things into Jesus' hands." -John 13:3-

I believe that Jesus Christ "was the true light which gives light to every man who come into the world." -John 1:9

I believe that "just as the result of one trespass was condemnation to all men, so also the result of one act of righteousness was justification for all men." -Romans 5:18

I believe one mans sin "brought condemnation for all mankind." -Romans 5: 19-

I believe one mans righteousness brings "right relationship with God, and new life for everyone." -Romans 5:19-

I believe one mans sin made the whole of mankind sinners. I also believe the righteousness of one Man makes the whole of mankind righteous.
 
Last edited:
Upvote 0

StillGods

Well-Known Member
Aug 9, 2017
1,506
2,640
North Island
✟291,058.00
Country
Australia
Faith
Christian
Marital Status
Private
Dear Still: You guesswork is remarkable. The Reach of all reaches extends to within limited horizons ? ?

Do you know how many perished (in disobedience) in the great flood of Noah's day? Never ever limit the Christ who breaks the chains of sin and death as the Risen Lord of Glory!

I dont limit Him, but I hope I know not to push His limits too much either.

He has set a choice before us, it's up to us if we choose Him or not and there are consequences to our choice.

Matthew 7:13-14
Enter through the narrow gate. For wide is the gate and broad is the road that leads to destruction, and many enter through it. But small is the gate and narrow the road that leads to life, and only a few find it.
 
Upvote 0

FineLinen

Senior Veteran
Supporter
Jan 15, 2003
12,119
6,396
81
The Kingdom of His dear Son
✟528,512.00
Faith
Non-Denom
I dont limit Him, but I hope I know not to push His limits too much either.

He has set a choice before us, it's up to us if we choose Him or not and there are consequences to our choice.

Matthew 7:13-14
Enter through the narrow gate. For wide is the gate and broad is the road that leads to destruction, and many enter through it. But small is the gate and narrow the road that leads to life, and only a few find it.

Dear Still: You will not be able to push the limits of the Christ one iota! Listen carefully to the Master's word regarding discipleship>>>>

You DID NOT choose Me, I chose you...
 
Last edited:
Upvote 0

StillGods

Well-Known Member
Aug 9, 2017
1,506
2,640
North Island
✟291,058.00
Country
Australia
Faith
Christian
Marital Status
Private
Dear Still: You will not be able to push the limits off the Christ one iota! Listen carefully to the Master's word regarding discipleship>>>>

You DID NOT choose Me, I chose you...

I think we can push God too far and will (hopefully) be disciplined for doing so. The proud forfeit the grace that could be theirs.

It has to be both.
God can choose us but we need to choose Him back or we do forfeit that grace.
We are a proud stiff necked people.
In Matt 24:47 Jesus Himself said
'O Jerusalem, Jerusalem, the city that kills the prophets and stones those who are sent to it! How often would I have gathered your children together as a hen gathers her brood under her wings, and you were not willing!


It's a two way street. God does not force us to choose Him if we dont want to. If we are not willing then there are consequences to that.
 
Upvote 0

RaymondG

Well-Known Member
Nov 15, 2016
8,545
3,816
USA
✟268,974.00
Country
United States
Faith
Christian
Marital Status
Married
I simply repeated what you yourself posted about yourself - I believed you when you said that, as it is also verified in your postings.
All the more reason for us to question your interpretations of words read and not just take them as truth.

Your exclamations of "false teachings" has to be ignored when not accompanied with the truth of scripture....for your interpretations have now been proven erroneous.

And how does one read scriptures and cry "false teaching" anyway?
 
Upvote 0

zoidar

loves Jesus the Christ! ✝️
Supporter
Sep 18, 2010
7,164
2,606
✟877,432.00
Country
Sweden
Faith
Christian
Marital Status
Private
1 Cor. 15:22

“For as in Adam some die, so also in Christ some shall be made alive. But each in his own order; Christ the first fruits, after that those who are Christ’s at His coming, then comes the end, when He delivers up the kingdom to the God and Father, when He has abolished some rule and some authority and power.”

Rev. 5:13

“And some created things that are in heaven and on the earth and under the earth and on the sea, and some things in them, I heard saying, To Him who sits on the throne and the Lamb, be blessing and honour and glory and dominion and power forever.”

Col. 1:18-20

“He too is that head whose body is the Church, the Firstborn from the dead, he is to the Church the Source of its life, that in some things He might occupy the foremost place/ to be in some things alone supreme. For it pleased the Father that in him the divine nature in some of its fulness should dwell. And, having made peace through the blood of His cross, by him to reconcile some things unto Himself; by him, I say, whether they be things on earth, or things in heaven. And you that were sometimes alienated…”

Acts 3:20,21

“And He will send Jesus, your destined Christ, yet heaven must retain Him, until the restitution of some things. (when some things are put right)”

1 Cor. 15:28

“And when some things shall be subdued unto Him, then shall the Son also Himself be subject unto Him that put some things under Him, that God may be some in some.

1 Cor. 15:25,27

“For He must reign until He hath put some enemies under His feet…For He hath put some things under His feet. But when He saith some things are put under Him, it is manifest that He is excepted, which did put some things under Him.”

Romans 11:32

“For God has consigned some men to disobedience that He might have mercy upon some.”

Eph. 4:10

“Yea, He who came down is the same who is gone up, far above some heavens, that He might fill some things with His Presence.”

John 5:28

“Marvel not at this: for the hour is coming, in the which some that are in the graves shall hear His voice. Those who have done good will to live and those who have done evil to the resurrection of judgment.”

1 Timothy 2:4

“For this is good and pleasing in the eyes of God our Saviour; who will have some men to be saved and come to an increasing knowledge of the truth.”

1 Timothy 2:6

“For there is one intermediary (One who brings God and men together) who gave Himself a ransom in behalf of some to be testified in due time.”

Cor. 5:15

“For the love of God overmasters us because we judge that if one died for some, then were some dead; And that His purpose in dying for some was that men, while still in life, should cease to live for themselves, and should live for Him who for their sake died and was raised to life.”

Col. 1:16

"For by Him were some things created, of things in heaven and on earth, things seen and things unseen (angels or archangels and some of the powers of Heaven)…some things were created by Him, and for Him (some were made by Christ for His own use and glory.)

John 3:35

“The Father loves the Son, and has given some things into His hand (has given Him control over less than everything). Whoever trusts on the Son possesses eternal life and he who does not obey the Son, God’s displeasure hangs over him continually.”

Gal. 3:20

“But the Scripture has concluded/consigned some without exception to the custody of sin, in order that the promise by faith in Christ Jesus might be given to those who believe in Him.”

Heb. 1:2

“God…hath in these days spoken unto us in His Son who is the predestined Lord of the universe. (whom he has appointed heir of some things)”

2 Cor. 5:14

“For the love of Christ constraineth/overmasters/compels/controls us, and this is the conviction we have reached; if one man died on behalf of some, then some thereby became dead men. Christ died for some, so that being alive should no longer mean living with our own life, but with his life who died for some of us and has risen again.”

Heb.8:11

“And they shall not teach some men his neighbor, and some his brother, saying get to know the Lord, for some of them shall know me from small to great. For I will be merciful to their unrighteousness…”

Acts 10:36

"The word which God sent unto the children of Israel, preaching peace by Jesus Christ: He is Lord of some.

Rom. 11:36

“For from him some things come; through Him some things exists; and in him some things end.” (For of him and through him, and to him are some things.)

Eph. 4:6

“One Lord, one faith, one baptism. One God and Father of some, who is over some, and works through some, and dwells in some.”

Heb. 12:23

“To the festal gathering and Church of the first-born, enrolled as citizens in heaven, and to God the Judge of some men and unto the spirits of righteous ones made perfect.”

James 2:10

“For whomsoever shall keep the whole law, but fails in a single point, has become guilty of violating some.”

Romans 3:22,23

“…the righteous of God which comes by believing in Jesus Christ. …For some have sinned/ none have attained the glorious likeness of God/lack the glory that comes from God/ are deprived of the Divine splendour.”

John 17:2

“As thou has made him sovereign over some of mankind that he should give aeonios life to as many as thou hast given him.”

Romans 9:5

“The patriarchs are theirs and of their race, according to the flesh, is the Christ. May God who is supreme above some, be blessed throughout the ages.”

2 Peter 3:9

“The Lord is not slack/does not loiter/ is not dilatory concerning his promise, according to some people’s conception of slowness; but He bears patiently with you, because it is not His will for any to be lost, but for some to come/reach repentance.”

Phil. 2:10,11

In order that in adoration of the Name of Jesus some knees will bow themselves and openly acknowledge with joy, in celebration and praise, that Jesus Christ is Lord to the glory of God the Father. This profession and confession of His lordship shall be open and freely proclaimed, acknowledged joyfully by some beings in the heavens, by some beings on the earth and by some beings in the underworld.

Please Remember…

All does not radically mean all.

Whole is not whole.

All = Some

Do you fear God?
 
Upvote 0

RaymondG

Well-Known Member
Nov 15, 2016
8,545
3,816
USA
✟268,974.00
Country
United States
Faith
Christian
Marital Status
Married
Universalism is wonderfully appealing, at least to me. Annihilation is at least more appealing (to me) than eternal torment.

HOWEVER, both positions face the problem that they are DIRECTLY CONTRARY to the words of Jesus. The biblical Jesus is the only one we have. If we can't trust what Jesus said - i.e., trust the Gospels at least being in the ballpark of what He actually said - Christianity pretty much turns into a pumpkin.

You would have to conclude either "Jesus didn't know what He was talking about on this core issue" or "the Gospels grossly misstate Jesus' position on this core issue." Either one is simply unacceptable for any sort of Christianity.

I'm willing to be flexible where flexibility is possible. Regarding Hell, I'm willing to say "Perhaps the biblical references to fire and torment are hyperbole. In any event, we'll see in the end that whatever Hell turns out to be is worthy of the God we worship." But I'm not willing to invent a completely new religion and claim it's still Christianity.
Which verses in the OP do you believe points to Universal ism ? For I too would like to see it in scripture. Also, which verse dismissed all ideas of a hell?
 
Upvote 0

Shrewd Manager

Through him, in all things, more than conquerors.
Supporter
Aug 16, 2019
4,167
4,081
Melbourne
✟364,409.00
Country
Australia
Faith
Christian
Marital Status
Single
What the Gospels report He said and believed is completely at odds with the views you are promoting.

Yes, there appears to be scripture in support of each of the 3 eschatological positions: eternal torment, annihilation and salvation of all.

But on a closer view, we find firstly that the Koine Greek word used for 'punishment' in the NT is always kolasis (correction, pruning) and never timoreisis (retribution), a fact acknowledged by early Greek-speaking fathers such as Clement of Alexandria. So just that item alone ought to put pay to punishment infinite in duration, as correction by its nature has an object, a purpose, a telos in view, which is to correct, repair, set right, make righteous etc.

So then we consider why we love God, why there is none like Him, who He is as seen in the son, and throughout scripture. We can't then spoil the gospel with notions like 'Salvation is the alpha and damnation/ annihilation is the omega'. We can't look askance at the central covenants of the Bible, the seal of those universal promises in holy blood at Calvary and their ultimate fulfilment in the renewal of all creation as heaven comes to earth.

Universal salvation harmonises the scriptures. And where there are stray supposed 'problem' verses, they certainly are capable of being understood in context and in any case insufficient to amount to a doctrine of damnation or annihilation, when set against the character and will of God, the logos of creation and the ubiquitous pattern of revelation that assures us with every breath we take that there is good, God is good and good wins.
 
  • Winner
Reactions: FineLinen
Upvote 0

FineLinen

Senior Veteran
Supporter
Jan 15, 2003
12,119
6,396
81
The Kingdom of His dear Son
✟528,512.00
Faith
Non-Denom
Do you fear God?

Dear Zoidar: My friend from Sweden it is hard to fear One who has shined His love into us. Do you know Perfect Love casts out all fear?

"God is love. When we take up permanent residence in a life of love, we live in God and God lives in us. This way, love has the run of the house, becomes at home and mature in us, so that we’re free of worry on Judgment Day—our standing in the world is identical with Christ’s. There is no room in love for fear. Well-formed love banishes fear. Since fear is crippling, a fearful life—fear of death, fear of judgment—is one not yet fully formed in love." -The Message

 
Last edited:
Upvote 0
This site stays free and accessible to all because of donations from people like you.
Consider making a one-time or monthly donation. We appreciate your support!
- Dan Doughty and Team Christian Forums

RaymondG

Well-Known Member
Nov 15, 2016
8,545
3,816
USA
✟268,974.00
Country
United States
Faith
Christian
Marital Status
Married
Fine lies posts: all will be saved, all will be saved, all will be saved, rinse, repeat indefinitely.

Would you say that the Truth, then, is: "Few will be saved, Few will be saved, few be saved, repeat?" Is this the Gospel of the Great sacrifice of Jesus Christ? The God, for which, Nothing is impossible?
 
Last edited:
Upvote 0

FineLinen

Senior Veteran
Supporter
Jan 15, 2003
12,119
6,396
81
The Kingdom of His dear Son
✟528,512.00
Faith
Non-Denom
I think we can push God too far and will (hopefully) be disciplined for doing so. The proud forfeit the grace that could be theirs.

It has to be both.
God can choose us but we need to choose Him back or we do forfeit that grace.
We are a proud stiff necked people.
In Matt 24:47 Jesus Himself said
'O Jerusalem, Jerusalem, the city that kills the prophets and stones those who are sent to it! How often would I have gathered your children together as a hen gathers her brood under her wings, and you were not willing!


It's a two way street. God does not force us to choose Him if we dont want to. If we are not willing then there are consequences to that.

Dear Still: Being a disciple of the Lord Jesus Christ is NOT a two way street! The entire foundation is Him and ONLY Him. Again>>>>>

You DID NOT choose Me, I chose you
 
Upvote 0

FineLinen

Senior Veteran
Supporter
Jan 15, 2003
12,119
6,396
81
The Kingdom of His dear Son
✟528,512.00
Faith
Non-Denom
Dear Still: You still have not articulated an answer as to the results of the risen Christ ministering to the "disobedient" dead destroyed in the great flood of Noah's day.

The Master Locksmith holds the keys of death and hell & knows how to turn the keys!
 
Upvote 0

DamianWarS

Follower of Isa Al Masih
Supporter
May 15, 2008
9,486
3,322
✟858,457.00
Faith
Christian
Marital Status
Private
Dear Damian: The Christian Scriptures has no middle ground on the scope of pa’ß. Of that scope no quality koine authority will disagree. Either pa’ß means the radical all or some. I would appreciate if you, or any here, can provide koine scholarship that declares otherwise and we will go from there. Let's put Dr. Robt. Young to the test.

“The Son is the image of the invisible God, the firstborn over all creation . For in him all things were created: things in heaven and on earth, visible and invisible, whether thrones or powers or rulers or authorities; all things have been created through him and for him. He is before all things, and in him all things hold together. And he is the head of the body, the church; he is the beginning and the firstborn from among the dead, so that in everything he might have the supremacy. For God was pleased to have all his fullness dwell in him, and through him to reconcile to himself all things, whether things on earth or things in heaven, by making peace through his blood, shed on the cross.”

it seems just like English the Biblical word "all" (pas) is contextually based and sometimes all doesn't actually mean the radical all in the bible. for example:

Mark 1:5
The whole Judean countryside and all the people of Jerusalem went out to him. Confessing their sins, they were baptized by him in the Jordan River.


Greek word used: πάντες/pantes G3956

Are we to accept that the radical all people of Jerusalem went out to him? and then subsequently were baptized?

John 8:2
At dawn he appeared again in the temple courts, where all the people gathered around him, and he sat down to teach them.


Greek word used: πᾶς/pas G3956

so at dawn literally all the people with not a single one left out gathered around Christ? Radical has no limits remember so the radical all is all the people that existed at that time, not just the people in the courts

Acts 22:15
You will be his witness to all people of what you have seen and heard.


Greek word used: πάντας/pantas G3956

surely those present weren't the literal witness to all people? What happened 5 minitues after this was spoken and 10 people died across Rome? did they too receive this witness? were they include in the all?

Matthew 10:22
You will be hated by everyone because of me, but the one who stands firm to the end will be saved.


Greek word used: πάντων/pantōn G3956

everyone... some translations say all but it's the same Greek word (G3956). So literally everyone hated them? really? Even those who didn't know them or have ever heard about them? Even babies? Did they spit at them as they walked on by?

John 3:26
They came to John and said to him, “Rabbi, that man who was with you on the other side of the Jordan—the one you testified about—look, he is baptizing, and everyone is going to him.”


Greek word used: πάντες/pantes G3956

did the entire known world gather to Christ at this time or could this word be contextually based and is more of an exclusive all then an inclusive all.

Matthew 21:26
But if we say, ‘Of human origin’—we are afraid of the people, for they all hold that John was a prophet.”


Greek word used: πάντες/pantes G3956

if they radically all held that John was a prophet then how/why did he get killed? Wait, I'm still thinking too inside the box. There is no box with the radical all so if it was the radical all then we are talking about all who existed.

2 Corinthians 3:2
You yourselves are our letter, written on our hearts, known and read by everyone.


Greek word used: πάντων/pantōn G3956

that letter must have been passed around for the radical all to have read it... even the illiterate and the babies.

Romans 12:17
Do not repay anyone evil for evil. Be careful to do what is right in the eyes of everyone.


Greek word used: πάντων/pantōn G3956

we are indeed to be careful but does this all mean the radical all? or is it contextually bound?

Romans 16:19
Everyone has heard about your obedience, so I rejoice because of you; but I want you to be wise about what is good, and innocent about what is evil.


Greek word used: πάντας/pantas G3956

who heard? all of Rome apparently (and that's still not the radical all). perhaps this is contextually based and "all" has a limit.

Acts 21:28
shouting, “Fellow Israelites, help us! This is the man who teaches everyone everywhere against our people and our law and this place. And besides, he has brought Greeks into the temple and defiled this holy place.”


Greek word used: πάντας/pantas G3956

could it be that maybe not everyone everywhere was taught these things? perhaps there is a measure of hyperbole here?

2 Timothy 3:9
But they will not get very far because, as in the case of those men, their folly will be clear to everyone.


Greek word used: πᾶσιν/pasin G3956

hmm... to who? the absolute radical all? or might this all be a tad bid more narrow than this?

2 Timothy 4:16
At my first defense, no one came to my support, but everyone deserted me. May it not be held against them.


Greek word used: πάντες/pantes G3956

all is all right. (but perhaps this has a measure of contextual limit to it)

3 John 1:12
Demetrius is well spoken of by everyone—and even by the truth itself. We also speak well of him, and you know that our testimony is true.


Greek word used: πάντων/pantōn G3956

so everyone, the radical all, speaks of Demetrius well? I think maybe this could have some boundaries put on the all.

Acts 4:21
After further threats they let them go. They could not decide how to punish them, because all the people were praising God for what had happened.


Greek word used: πάντες/pantes G3956

no doubt this was an impacting event, but the radical all? that's a stretch, at the very least let's give a boundary of the those who heard about it rather than the radical all.

Acts 2:45
They sold property and possessions to give to anyone who had need.


Greek word used: πᾶσιν/pasin G3956

don't let the translation fool you. this is the same "all" as the rest. Certainly a remarkable time but are we really to believe the radical all that were in need receive a portion? Perhaps it has some geographical boundaries to it.

John 11:48
If we let him go on like this, everyone will believe in him, and then the Romans will come and take away both our temple and our nation.”


Greek word used: πάντες/pantes G3956

what's ironic is this actually happened and Rome became a Christian state. but are we to think this is the radical all or at the very least maybe there is some limit with this, perhaps those outside Rome were not included in this all to start.

So all apparently doesn't always mean all. but is this any surprise? we use the word in English all the time (but not the radical all the time) and carry varying contextual levels of how radical it is. The Bible shows similar use, there is indeed an inclusive all but there is also an exclusive all used as well and among these, there is also hyperbole. So all can mean the radical all, but not always... it's best to look at the context.

note: I show the Greek not to confuse but to show that although there are different inflections employed it's all the same Greek word which is strongs 3956.
 
Upvote 0

FineLinen

Senior Veteran
Supporter
Jan 15, 2003
12,119
6,396
81
The Kingdom of His dear Son
✟528,512.00
Faith
Non-Denom
it seems just like English the Biblical word "all" (pas) is contextually based and sometimes all doesn't actually mean the radical all in the bible. for example:

Dear Damian: "sometimes"

The word you are looking for is synecdoche. There are indeed a few instances where #3956 does not radically mean all/pas, very few.

This is your mission for today, should you be willing to accept it:

Show us a couple of koine scholars who demonstrate Pas is NOT the radical all
 
Upvote 0
This site stays free and accessible to all because of donations from people like you.
Consider making a one-time or monthly donation. We appreciate your support!
- Dan Doughty and Team Christian Forums

FineLinen

Senior Veteran
Supporter
Jan 15, 2003
12,119
6,396
81
The Kingdom of His dear Son
✟528,512.00
Faith
Non-Denom
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.

  1. 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.
 
Upvote 0

renniks

Well-Known Member
Jun 2, 2008
10,682
3,445
✟149,430.00
Faith
Christian
Marital Status
Married
Would you say that the Truth, then, is: "Few will be saved, Few will be saved, few be saved, repeat?" Is this the Gospel of the Great sacrifice of Jesus Christ? The God, for which, Nothing is impossible?
The truth which is reiterated numerous times throughout scripture, is that some will be saved, and some will be lost. Speculating about the numbers is pointless.
 
Upvote 0

RaymondG

Well-Known Member
Nov 15, 2016
8,545
3,816
USA
✟268,974.00
Country
United States
Faith
Christian
Marital Status
Married
The truth which is reiterated numerous times throughout scripture, is that some will be saved, and some will be lost. Speculating about the numbers is pointless.
Nice. Can you provide one of the numerous scriptures that state some will be saved and some lost? The OPer provided many scriptures....It would only be right to also back you belief up with a scripture as well......as opposed to just saying that his scriptures are wrong.
 
  • Agree
Reactions: FineLinen
Upvote 0

FineLinen

Senior Veteran
Supporter
Jan 15, 2003
12,119
6,396
81
The Kingdom of His dear Son
✟528,512.00
Faith
Non-Denom
Dear Damian: "sometimes"

The word you are looking for is synecdoche. There are indeed a few instances where #3956 does not radically mean all/pas, very few.

This is your mission for today, should you be willing to accept it:

Show us a couple of koine scholars who demonstrate Pas is NOT the radical all


Dear Damian:

Phase 2: Are any of the Scriptures presented on the O.P. a synecdoche?
 
Last edited:
Upvote 0
This site stays free and accessible to all because of donations from people like you.
Consider making a one-time or monthly donation. We appreciate your support!
- Dan Doughty and Team Christian Forums

DamianWarS

Follower of Isa Al Masih
Supporter
May 15, 2008
9,486
3,322
✟858,457.00
Faith
Christian
Marital Status
Private
The word you are looking for is synecdoche.

the word you're looking for is strawman

There are indeed a few instances where #3956 does not radically mean all/pas, very few.

I listed 16, and I don't think it's exhaustive, these were just the obvious ones. Is that "very few"?

This is your mission for today, should you be willing to accept it:

Show us a couple of koine scholars who demonstrate Pas is NOT the radical all

Why would I need to? You just admitted that "pas" doesn't always mean the radical all.
 
Upvote 0