How does the Reformed view defend against these scriptures?

[ToBeLoved]

How is that disingenuous? Who's view did I misrepresent? And where's your response to my post? I certainly don't see it.

You misrepresented God saying that He wants all to be saved, because your words were if God wanted all, He would have all.

De problem with this thought is that God saying He wants all, you just went against by saying if God wanted all, He would have all.

So God is a liar according to your words.

 

[Hammster]

I translated it for you. It says what I said. Besides any reputable English translation does an adequate job making the meaning of the Greek sufficiently clear to an English reader. My bible says "who desires all men to be saved and to come to the knowledge of the truth."

It would be helpful if you posted the passage. Why? Because context matters.

 

[GingerBeer]

I think God knows words also.

Now, for clarification for the Calvinist, God said "All men", so how that means "some men" or the "elect men", I dunno.

Yes, you are correct, God apparently has a vocabulary in Greek adequate to the task of inspiring Paul to write "who desires all men to be saved and to come to the knowledge of the truth." and mean it.

 

[ToBeLoved]

You'll have to provide a verse. In some instances, all means every single person. In others, it means all types, or all of one subset.

Let's start with this one, I copied and pasted from the OP.

1 Timothy 2:3-6
3 This is good, and it is pleasing in the sight of God our Savior,
4 who desires all people to be saved and to come to the knowledge of the truth.
5 For there is one God, and there is one mediator between God and men, the man Christ Jesus,
6 who gave himself as a ransom for all, which is the testimony given at the proper time.

We can start there. I'll wait for your explaining how all does not mean all in these verses.

For good measure, after we discuss "all", I'd like to talk about verse 4 where it says "to come to the knowledge of the truth". So if "all" does not mean all, then God does not want "all" to know truth, but to be decieved. So then after we discuss all, you can explain how a holy, perfect God can wish deception and untruth as a revelation to His creation.

 

[Hammster]

You misrepresented God saying that He wants all to be saved, because your words were if God wanted all, He would have all.

De problem with this thought is that God saying He wants all, you just went against by saying if God wanted all, He would have all.

So God is a liar according to your words.

No He's not. Just because you take part of a verse out of context and misrepresent what is being said does not make God a liar.

 

[GingerBeer]

It would be helpful if you posted the passage. Why? Because context matters.

If you do not have a bible to read the context then posting it will be helpful. Otherwise it just makes my posts too long. But here is the immediate context.

First of all, then, I urge that supplications, prayers, intercessions, and thanksgivings be made for all men, for kings and all who are in high positions, that we may lead a quiet and peaceable life, godly and respectful in every way. This is good, and it is acceptable in the sight of God our Savior, who desires all men to be saved and to come to the knowledge of the truth. For there is one God, and there is one mediator between God and men, the man Christ Jesus, who gave himself as a ransom for all, the testimony to which was borne at the proper time. For this I was appointed a preacher and apostle (I am telling the truth, I am not lying), a teacher of the Gentiles in faith and truth. I desire then that in every place the men should pray, lifting holy hands without anger or quarreling; also that women should adorn themselves modestly and sensibly in seemly apparel, not with braided hair or gold or pearls or costly attire but by good deeds, as befits women who profess religion. Let a woman learn in silence with all submissiveness. I permit no woman to teach or to have authority over men; she is to keep silent. For Adam was formed first, then Eve; and Adam was not deceived, but the woman was deceived and became a transgressor. Yet woman will be saved through bearing children, if she continues in faith and love and holiness, with modesty 1 Timothy 2:1-15
​

 

[Hammster]

Yes, you are correct, God apparently has a vocabulary in Greek adequate to the task of inspiring Paul to write "who desires all men to be saved and to come to the knowledge of the truth." and mean it.

Is it your contention that every time all is used, it can only be used in one way?

 

[GingerBeer]

Is it your contention that every time all is used, it can only be used in one way?

No, that is not my contention. In English "all" has a range of meaning. In Greek πάντας (all) has a range of meanings. The context in both languages usually gives the reader whatever additional information is needed to decide what meaning is intended for "all" (or πάντας).

 

[Hammster]

If you do not have a bible to read the context then posting it will be helpful. Otherwise it just makes my posts too long. But here is the immediate context.

First of all, then, I urge that supplications, prayers, intercessions, and thanksgivings be made for all men, for kings and all who are in high positions, that we may lead a quiet and peaceable life, godly and respectful in every way. This is good, and it is acceptable in the sight of God our Savior, who desires all men to be saved and to come to the knowledge of the truth. For there is one God, and there is one mediator between God and men, the man Christ Jesus, who gave himself as a ransom for all, the testimony to which was borne at the proper time. For this I was appointed a preacher and apostle (I am telling the truth, I am not lying), a teacher of the Gentiles in faith and truth. I desire then that in every place the men should pray, lifting holy hands without anger or quarreling; also that women should adorn themselves modestly and sensibly in seemly apparel, not with braided hair or gold or pearls or costly attire but by good deeds, as befits women who profess religion. Let a woman learn in silence with all submissiveness. I permit no woman to teach or to have authority over men; she is to keep silent. For Adam was formed first, then Eve; and Adam was not deceived, but the woman was deceived and became a transgressor. Yet woman will be saved through bearing children, if she continues in faith and love and holiness, with modesty 1 Timothy 2:1-15
​

Good. Now we can see the context. All does refer to all types. We can conclude this by reading the preceding verses where Paul talks about different types of men.

 

[Hammster]

No, that is not my contention. In English "all" has a range of meaning. In Greek πάντας (all) has a range of meanings. The context in both languages usually gives the reader whatever additional information is needed to decide what meaning is intended for "all" (or πάντας).

Cool. Then we are in agreement. So need time, instead of mocking that with which you disagree, we can have an actual discussion.

 

[GingerBeer]

Good. Now we can see the context. All does refer to all types. We can conclude this by reading the preceding verses where Paul talks about different types of men.

Yes, we can decide what "all" means in the passage. "first of all" uses "all" to indicate absolute priority. The first item. "made for all men" uses "all to indicate every man and every kind of man regardless of station in life. "all who are in high positions" uses "all" to indicate every person in high office. "all men to be saved" uses "all" to indicate all human beings (though technically it does say men but women would likely also be included in Paul's intended meaning). "gave himself a ransome for all" uses "all" to indicate all people.

 

[Hammster]

Yes, we can decide what "all" means in the passage. "first of all" uses "all" to indicate absolute priority. The first item. "made for all men" uses "all to indicate every man and every kind of man regardless of station in life. ""all who are in high positions" uses "all" to indicate every person in high office. "all men to be saved" uses "all" to indicate all human beings (though technically it does say men but women would likely also be included in Paul's intended meaning). "gave himself a ransome for all" uses "all" to indicate all people.

You were doing okay right up to the last part where you changed direction for no reason.

We can also determine the meaning from things Jesus said. He talked about seeking and saving the lost. In John 10, there's multiple references to Him calling and dying for His sheep, at the exclusion of those who aren't. In John 6 we see that the only ones who come to Christ are those whom the Father gives to Him. And even in Paul's writings elsewhere we see in Romans 8:28-30 that not all are called because if they were, they'd all be justified. And in Ephesians 2, he differentiates between believers and the children of wrath.

 

[GingerBeer]

You were doing okay right up to the last part where you changed direction for no reason.

Theology doesn't decide the meaning of a word for me. I do not have a "direction" in which to progressively redefine πάντας until it can be safely used for a particular theological purpose.

 

[Hammster]

Theology doesn't decide the meaning of a word for me. I do not have a "direction" in which to progressively redefine πάντας until it can be safely used for a particular theological purpose.

But there was no reason to come to your conclusion other then theology.

 

[GingerBeer]

But there was no reason to come to your conclusion other then theology.

There is only one reason to reach the conclusions I've reached. That is the meaning of the words in their context. The English bible translators chose the same route as me. They arrived at the same conclusion. "who desires all men to be saved and to come to the knowledge of the truth." That's what I think it means. If the translators were convinced that "all sorts of men" was the intended meaning of πάντας ἀνθρώπους then they would translate it that way.

 

[Hammster]

There is only one reason to reach the conclusions I've reached. That is the meaning of the words in their context. The English bible translators chose the same route as me. They arrived at the same conclusion. "who desires all men to be saved and to come to the knowledge of the truth." That's what I think it means. If the translators were convinced that "all sorts of men" was the intended meaning of πάντας ἀνθρώπους then they would translate it that way.

Where do you find in scripture where all is translated that way, when it means all types? And do any translations have only the word all when it means all types in other places it's used?

 

[GingerBeer]

Where do you find in scripture where all is translated that way, when it means all types? And do any translations have only the word all when it means all types in other places it's used?

Why don't you research this matter for your own satisfaction. It is of no significant interest to me. My theology does not demand that I redefine "all" in the passage we've discussed. If you have no exegetically sound reason for your view then this phase of the discussion appears to be over.

 

[Hammster]

Why don't you research this matter for your own satisfaction. It is of no significant interest to me. My theology does not demand that I redefine "all" in the passage we've discussed. If you have no exegetically sound reason for your view then this phase of the discussion appears to be over.

You made the argument that if the translators meant "all types", they would have translated it way. So if your correct, you should be able to produce some examples where that's the case in other parts of scripture. However, if you insist on me doing your work, and I find one instance where that's not correct, your assertion will be proven false.

 

[GingerBeer]

You made the argument that if the translators meant "all types", they would have translated it way. So if your correct, you should be able to produce some examples where that's the case in other parts of scripture. However, if you insist on me doing your work, and I find one instance where that's not correct, your assertion will be proven false.

Nice chatting with you. This topic is exhausted it seems. If you want to research what English translators do with πάντας then you could use a concordance.

To help you with the task I offer this material from a reputable Greek lexicon.

πάς

pás; fem. pása, neut. pán, masc. gen. pantós, fem. gen. pásēs, neut. gen. pantós. All.​

(I) Includes the idea of oneness, a totality or the whole, the same as hólos (G3650), the whole. In this sense, the sing. is used with the noun having the art. The pl. also stands with the art. when a def. number is implied, or without the art. when the number is indef.

(A) Sing. before a subst. with the art. (Mat 6:29; Mat 8:32; Mar 5:33; Luk 1:10; Luk 4:25; Joh 8:2; Act 1:8; Rom 3:19; Rom 4:16) Also used metonymically with the names of cities or countries to speak of the inhabitants (Mat 3:5; Mar 1:5; Luk 2:1). With proper nouns, sometimes without the art. (Mat 2:3; Rom 11:26). After a subst. with the art. (Joh 5:22; Rev 13:12). On rare occasions between the art. and the subst. where pás is then emphatic (Gal 5:14; 1Ti 1:16).
(B) Pl. (1) Before a subst. or other word. (a) A subst.: With the art. implying a def. number (Mat 1:17, "all the generations"; Mat 4:8; Mar 3:28; Luk 1:6; Act 5:20; Rom 1:5). Without the art., where the idea of number is then indef. as pántes ánthrōpoi (ánthrōpoi [G444], men, people) meaning all mankind indef. (Act 22:15; Rom 5:12, Rom 5:18), pántes ággeloi (ággeloi [G32], angels; Theoú [G2316], of God) meaning all angels of God (Heb 1:6); pánta éthnē (éthnē [G1484], nations) meaning all nations (Rev 14:8). (b) A part. with the art. as subst. (Mat 4:24; Mat 11:28; Luk 1:66, Luk 1:71; Joh 18:4; Act 2:44). (c) Before other words and periphrases with the art. in place of a subst., i.e, poss. pron. as pánta tá emá (emá [G1700], mine), all things that are mine (Luk 15:31; Joh 17:10); with a prep. as pási toís en tḗ oikía ([G3614], house), to all those in the house (Mat 5:15); with an adv., pánta . . . tá hṓde (hṓde, [G5602], in this spot), meaning all the things which are done on the spot or here (Col 4:9). (2) After a subst. or other word. (a) A subst. with the art. as def. tás póleis pásas (tás póleis [G4172], the cities) meaning all the cities of that region (Mat 9:35). Without the art. with a proper noun as Athēnaíoi dé pántes (Athēnaíoi [G117], Athenians) meaning all the Athenians (Act 17:21). (b) After a part. with the art. of subst. as en toís hēgiasménois pásin (en [G1722], in; toís hēgiasménois [G37], the sanctified ones) meaning all the sanctified ones (Act 20:32). (c) With a prep., hoi ún emoí pántes (hoi, they; sún [G4862], with; emoí [G1698], me), meaning all those with me (Gal 1:2). (3) Between the art. and subst. as emphatic (Act 19:7; Act 27:37). (4) Before or after a personal or demonstrative pron., as hēmeís pántes, we all (Joh 1:16); pántes hēmeís, all we (Act 2:32); pántes humeís, all you (Mat 23:8; Luk 9:48); hoútoi pántes, these all (Act 1:14); pántas autoús, all of them (Act 4:33); autṓn pántōn, all of them (1Co 15:10); taúta pánta, all these things (Mat 4:9; Luk 12:30); pánta taúta, all these things (Mar 7:23). (5) Used in an absolute sense: (a) With the art., hoi pántes, they all, meaning all those definitely mentioned (Mar 14:64; Rom 11:32; 1Co 10:17; Eph 4:13; Php 2:21. Neut. tá pánta, all things, meaning: (i) The universe or whole creation (Rom 11:36; 1Co 8:6; Eph 3:9; Col 1:16; Heb 1:3; Rev 4:11); metaphorically of the new spiritual creation in Christ (2Co 5:17-18); metonymically for all created rational beings, all men, hoi pántes (Gal 3:22; Eph 1:10, Eph 1:23, all the followers of Christ; Col 1:20; 1Ti 6:13). (ii) Generally, all things before mentioned or implied, such as the sum of one's teaching (Mar 4:11); all the necessities and comforts of life (Act 17:25; Rom 8:32; 1Co 9:22; 1Co 12:6; 2Co 4:15; Eph 5:13; Php 3:8; Col 3:8). (iii) As a predicate of a proper noun, ho Theós tá pánta en pásin (ho Theós [G2316], the God; tá pánta en pásin, all in all), meaning above all, supreme (1Co 15:28). (b) Without the art. pántes, all, meaning all men (Mat 10:22, "be hated of all"; Mar 2:12; Mar 10:44; Luk 2:3, "all went," a hyperbole meaning many of the inhabitants of Judea; Luk 3:15; Joh 2:15, Joh 2:24). Neut., pánta, all things (Mat 8:33; Mar 4:34; Luk 3:20; Joh 4:25, Joh 4:45; Act 10:39; 1Co 16:14, pánta humṓn, meaning all your actions, whatever you do; Heb 2:8; Jas 5:12). Acc., pánta, as an adv. meaning as to or in all things, in all respects, wholly (Act 20:35; 1Co 9:25; 1Co 10:33; 1Co 11:2); katá pánta (katá [G2596], as, according) meaning as to all things, in all respects (Act 3:22; Col 3:20; Heb 2:17); eis pánta (eis [G1519], unto, in), in all things (2Co 2:9); en pásin, in all things, all respects (2Co 11:6; 1Ti 3:11; 2Ti 2:7; Tit 2:9; 1Pe 4:11).​

(II) Sing. pás, without the art. as including the idea of plurality meaning all or every, equivalent to hékastos (G1538), each one.

(A) Without nouns (Mar 9:49).
(B) Before a relative pron. it is intens., pás hós, everyone who (Gal 3:10); pán hó, whatsoever (Rom 14:23); metonymically (Joh 6:37, Joh 6:39; Joh 17:2); pás hóstis (G3748), meaning everyone who or whosoever, but stronger (Mat 7:24; Col 3:17, Col 3:23 [TR]); followed by the subjunctive, pás hós án, everyone who would call on or whosoever shall call (Act 2:21; Rom 10:13).
(C) Before a part. with the art., where it becomes a subst. expressing a class (Mat 5:22, he who or everyone who is angry; Luk 6:47; Joh 6:45; Act 10:43; Rom 2:10). Before or after a part. with the art., tṓéchonti pantí (Mat 25:29, "for unto everyone that hath"); without the art. where the part. sense then remains (Mat 13:19, pantós akoúontos [akoúō (G191) to hear], everyone hearing; Luk 11:4, pantí opheílonti [opheílō (G3784), owing], to everyone owing us).
(D) Used in an absolute sense (Mar 9:49, "every one shall be salted"; Heb 2:9); diá pantós (diá [G1223] for; pantós, implying chrónou [G5550], time), continually (Heb 13:15); en pantí (en [G1722], in; pantí, everything), in every respect (1Co 1:5; 2Co 4:8; 2Co 6:4; 2Co 7:5, 2Co 7:11, 2Co 7:16; 2Co 11:9; Eph 5:24; Php 4:6, Php 4:12).​

(III) All, meaning of all kinds, of every kind and sort including every possible variety.

(A) Generally (Mat 4:23, "and healing all manner of sickness and all manner of disease" [pásan]; Act 7:22, "all the wisdom" meaning all types of wisdom; Rom 1:18, Rom 1:29; 2Co 1:4; Col 3:16; 1Pe 2:1).
(B) In the sense of all possible, the greatest, utmost, supreme (Mat 28:18, "all possible authority in heaven and on earth" [a.t.], which means absolute authority; Act 5:23; Act 17:11; Act 23:1; 2Co 12:12; Php 1:20; Php 2:29; 1Ti 2:2; 2Ti 4:2; Jas 1:2; 1Pe 2:18; Jud 1:3).​

(IV) With a neg. meaning as ou pás (ou [G3756], not), or in the pl. ou pántes, "not everyone," "not all," the neg. belonging to pás merely denies universality (Mat 7:21, "not every one that saith"; Mat 19:11; Rom 9:6; Rom 10:16; 1Co 15:39). (See ou [G3756, V, C]). When, however, the neg. ou follows pás (pás . . . ou), then the ou belongs to the verb and is equivalent to oudeís (G3762), not one, no one, nothing, none (2Pe 1:20; 1Jn 2:21). (See ou [G3756, I, C]). Oudépote éphagon pán koinón (oudépote [G3763], never at all; éphagon [G5315], did eat; pán, anything; koinón [G2839], common), "I never ate anything common" (a.t. [Act 10:14]). Pás with mḗ (G3361), not (1Co 1:29, "that no flesh should glory"; Eph 4:29); also pás . . . ou mḗ, "shall in no wise . . . any thing" (Rev 21:27).
Deriv.: hápas (G537), whole, all; diapantós (G1275), continually, always.
Syn.: hólos (G3650), all, whole; hápas (G537), absolutely all; holóklēros (G3648), complete in every part, entire; hékastos (G1538), each one.
Ant.: oudeís (G3762), no one, none, or nothing; mēdeís (G3367), no one, none, or nothing.​

 

[Hammster]

Nice chatting with you. This topic is exhausted it seems. If you want to research what English translators do with πάντας then you could use a concordance.

To help you with the task I offer this material from a reputable Greek lexicon.

πάς
pás; fem. pása, neut. pán, masc. gen. pantós, fem. gen. pásēs, neut. gen. pantós. All.
(I) Includes the idea of oneness, a totality or the whole, the same as hólos (G3650), the whole. In this sense, the sing. is used with the noun having the art. The pl. also stands with the art. when a def. number is implied, or without the art. when the number is indef.
(A) Sing. before a subst. with the art. (Mat 6:29; Mat 8:32; Mar 5:33; Luk 1:10; Luk 4:25; Joh 8:2; Act 1:8; Rom 3:19; Rom 4:16) Also used metonymically with the names of cities or countries to speak of the inhabitants (Mat 3:5; Mar 1:5; Luk 2:1). With proper nouns, sometimes without the art. (Mat 2:3; Rom 11:26). After a subst. with the art. (Joh 5:22; Rev 13:12). On rare occasions between the art. and the subst. where pás is then emphatic (Gal 5:14; 1Ti 1:16).
(B) Pl. (1) Before a subst. or other word. (a) A subst.: With the art. implying a def. number (Mat 1:17, "all the generations"; Mat 4:8; Mar 3:28; Luk 1:6; Act 5:20; Rom 1:5). Without the art., where the idea of number is then indef. as pántes ánthrōpoi (ánthrōpoi [G444], men, people) meaning all mankind indef. (Act 22:15; Rom 5:12, Rom 5:18), pántes ággeloi (ággeloi [G32], angels; Theoú [G2316], of God) meaning all angels of God (Heb 1:6); pánta éthnē (éthnē [G1484], nations) meaning all nations (Rev 14:8). (b) A part. with the art. as subst. (Mat 4:24; Mat 11:28; Luk 1:66, Luk 1:71; Joh 18:4; Act 2:44). (c) Before other words and periphrases with the art. in place of a subst., i.e, poss. pron. as pánta tá emá (emá [G1700], mine), all things that are mine (Luk 15:31; Joh 17:10); with a prep. as pási toís en tḗ oikía ([G3614], house), to all those in the house (Mat 5:15); with an adv., pánta . . . tá hṓde (hṓde, [G5602], in this spot), meaning all the things which are done on the spot or here (Col 4:9). (2) After a subst. or other word. (a) A subst. with the art. as def. tás póleis pásas (tás póleis [G4172], the cities) meaning all the cities of that region (Mat 9:35). Without the art. with a proper noun as Athēnaíoi dé pántes (Athēnaíoi [G117], Athenians) meaning all the Athenians (Act 17:21). (b) After a part. with the art. of subst. as en toís hēgiasménois pásin (en [G1722], in; toís hēgiasménois [G37], the sanctified ones) meaning all the sanctified ones (Act 20:32). (c) With a prep., hoi ún emoí pántes (hoi, they; sún [G4862], with; emoí [G1698], me), meaning all those with me (Gal 1:2). (3) Between the art. and subst. as emphatic (Act 19:7; Act 27:37). (4) Before or after a personal or demonstrative pron., as hēmeís pántes, we all (Joh 1:16); pántes hēmeís, all we (Act 2:32); pántes humeís, all you (Mat 23:8; Luk 9:48); hoútoi pántes, these all (Act 1:14); pántas autoús, all of them (Act 4:33); autṓn pántōn, all of them (1Co 15:10); taúta pánta, all these things (Mat 4:9; Luk 12:30); pánta taúta, all these things (Mar 7:23). (5) Used in an absolute sense: (a) With the art., hoi pántes, they all, meaning all those definitely mentioned (Mar 14:64; Rom 11:32; 1Co 10:17; Eph 4:13; Php 2:21. Neut. tá pánta, all things, meaning: (i) The universe or whole creation (Rom 11:36; 1Co 8:6; Eph 3:9; Col 1:16; Heb 1:3; Rev 4:11); metaphorically of the new spiritual creation in Christ (2Co 5:17-18); metonymically for all created rational beings, all men, hoi pántes (Gal 3:22; Eph 1:10, Eph 1:23, all the followers of Christ; Col 1:20; 1Ti 6:13). (ii) Generally, all things before mentioned or implied, such as the sum of one's teaching (Mar 4:11); all the necessities and comforts of life (Act 17:25; Rom 8:32; 1Co 9:22; 1Co 12:6; 2Co 4:15; Eph 5:13; Php 3:8; Col 3:8). (iii) As a predicate of a proper noun, ho Theós tá pánta en pásin (ho Theós [G2316], the God; tá pánta en pásin, all in all), meaning above all, supreme (1Co 15:28). (b) Without the art. pántes, all, meaning all men (Mat 10:22, "be hated of all"; Mar 2:12; Mar 10:44; Luk 2:3, "all went," a hyperbole meaning many of the inhabitants of Judea; Luk 3:15; Joh 2:15, Joh 2:24). Neut., pánta, all things (Mat 8:33; Mar 4:34; Luk 3:20; Joh 4:25, Joh 4:45; Act 10:39; 1Co 16:14, pánta humṓn, meaning all your actions, whatever you do; Heb 2:8; Jas 5:12). Acc., pánta, as an adv. meaning as to or in all things, in all respects, wholly (Act 20:35; 1Co 9:25; 1Co 10:33; 1Co 11:2); katá pánta (katá [G2596], as, according) meaning as to all things, in all respects (Act 3:22; Col 3:20; Heb 2:17); eis pánta (eis [G1519], unto, in), in all things (2Co 2:9); en pásin, in all things, all respects (2Co 11:6; 1Ti 3:11; 2Ti 2:7; Tit 2:9; 1Pe 4:11).
(II) Sing. pás, without the art. as including the idea of plurality meaning all or every, equivalent to hékastos (G1538), each one.
(A) Without nouns (Mar 9:49).
(B) Before a relative pron. it is intens., pás hós, everyone who (Gal 3:10); pán hó, whatsoever (Rom 14:23); metonymically (Joh 6:37, Joh 6:39; Joh 17:2); pás hóstis (G3748), meaning everyone who or whosoever, but stronger (Mat 7:24; Col 3:17, Col 3:23 [TR]); followed by the subjunctive, pás hós án, everyone who would call on or whosoever shall call (Act 2:21; Rom 10:13).
(C) Before a part. with the art., where it becomes a subst. expressing a class (Mat 5:22, he who or everyone who is angry; Luk 6:47; Joh 6:45; Act 10:43; Rom 2:10). Before or after a part. with the art., tṓéchonti pantí (Mat 25:29, "for unto everyone that hath"); without the art. where the part. sense then remains (Mat 13:19, pantós akoúontos [akoúō (G191) to hear], everyone hearing; Luk 11:4, pantí opheílonti [opheílō (G3784), owing], to everyone owing us).
(D) Used in an absolute sense (Mar 9:49, "every one shall be salted"; Heb 2:9); diá pantós (diá [G1223] for; pantós, implying chrónou [G5550], time), continually (Heb 13:15); en pantí (en [G1722], in; pantí, everything), in every respect (1Co 1:5; 2Co 4:8; 2Co 6:4; 2Co 7:5, 2Co 7:11, 2Co 7:16; 2Co 11:9; Eph 5:24; Php 4:6, Php 4:12).
(III) All, meaning of all kinds, of every kind and sort including every possible variety.
(A) Generally (Mat 4:23, "and healing all manner of sickness and all manner of disease" [pásan]; Act 7:22, "all the wisdom" meaning all types of wisdom; Rom 1:18, Rom 1:29; 2Co 1:4; Col 3:16; 1Pe 2:1).
(B) In the sense of all possible, the greatest, utmost, supreme (Mat 28:18, "all possible authority in heaven and on earth" [a.t.], which means absolute authority; Act 5:23; Act 17:11; Act 23:1; 2Co 12:12; Php 1:20; Php 2:29; 1Ti 2:2; 2Ti 4:2; Jas 1:2; 1Pe 2:18; Jud 1:3).
(IV) With a neg. meaning as ou pás (ou [G3756], not), or in the pl. ou pántes, "not everyone," "not all," the neg. belonging to pás merely denies universality (Mat 7:21, "not every one that saith"; Mat 19:11; Rom 9:6; Rom 10:16; 1Co 15:39). (See ou [G3756, V, C]). When, however, the neg. ou follows pás (pás . . . ou), then the ou belongs to the verb and is equivalent to oudeís (G3762), not one, no one, nothing, none (2Pe 1:20; 1Jn 2:21). (See ou [G3756, I, C]). Oudépote éphagon pán koinón (oudépote [G3763], never at all; éphagon [G5315], did eat; pán, anything; koinón [G2839], common), "I never ate anything common" (a.t. [Act 10:14]). Pás with mḗ (G3361), not (1Co 1:29, "that no flesh should glory"; Eph 4:29); also pás . . . ou mḗ, "shall in no wise . . . any thing" (Rev 21:27).
Deriv.: hápas (G537), whole, all; diapantós (G1275), continually, always.
Syn.: hólos (G3650), all, whole; hápas (G537), absolutely all; holóklēros (G3648), complete in every part, entire; hékastos (G1538), each one.
Ant.: oudeís (G3762), no one, none, or nothing; mēdeís (G3367), no one, none, or nothing.​

In poker, this would be called buying your way out of a bluff.