The Restitution Of All Things A.K.A. Universalism

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Dear broken BNR: I realize your love for Strong's, but make zero mistake: Pas radically means all! It is linked with the all of ta panta.

All does not mean all?

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.

John 12:32

“If I be lifted up, I will draw all unto Me.”

Radical Unbelievers Bible=

If I be lifted up, I will draw some unto Me.

Please Remember…

All does not radically mean all.

Whole is not whole.

All = Some

 

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Dr.Robert Young

Author of…

1. A New Translation Of The Bible
   
   
2. New Concordance To The Greek New Testament
   
   
3. Dictionary & Concordance Of Bible Words & Synonyms.
   
   
4. Concise Concordance To Eight Thousand Changes Of The Revised Testament
   
   
5. Numerous Other Words In Biblical & Oriental Literature.
   

Dr. Robert Young Analytical Concordance

pa’ß =

All points, all men, all things. All, whole, completely. (1075 verses)

All = lk=

All, the whole, any, each, every, everything, totality. (24 passages)

All =lylk=

Entire, all. Complete, wholly. (15 verses)

All = br =

Multitudes/ abundance (149 verses)

All= o&loß =

All. Whole. Completely. (99 verses)

This is your mission for today, should you be willing to accept it… List the “many” Koine Greek scholars who maintain all does not mean all.

Koine Greek Scholars: All does not mean all =

1 _____________________________________________.

2.______________________________________________

3.______________________________________________

4.______________________________________________

Why not start with the Greek-English Lexicon Of The New Testament by William F. Arndt & Wilbur Gingrich

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

 

[FineLinen]

Dr.Robert Young

Author of…

1. A New Translation Of The Bible
   
   
2. New Concordance To The Greek New Testament
   
   
3. Dictionary & Concordance Of Bible Words & Synonyms.
   
   
4. Concise Concordance To Eight Thousand Changes Of The Revised Testament
   
   
5. Numerous Other Words In Biblical & Oriental Literature.

Dr. Robert Young Analytical Concordance

pa’ß =

All points, all men, all things. All, whole, completely. (1075 verses)

All = lk=

All, the whole, any, each, every, everything, totality. (24 passages)

All =lylk=

Entire, all. Complete, wholly. (15 verses)

All = br =

Multitudes/ abundance (149 verses)

All= o&loß =

All. Whole. Completely. (99 verses)

This is your mission for today, should you be willing to accept it… List the “many” Koine Greek scholars who maintain all does not mean all.

Koine Greek Scholars: All does not mean all =

1 _____________________________________________.

2.______________________________________________

3.______________________________________________

4.______________________________________________

Why not start with the Greek-English Lexicon Of The New Testament by William F. Arndt & Wilbur Gingrich

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

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

That is precisely what pa’ß means. We will await your presentation of “most” Greek scholars 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]

Why not start with the Greek-English Lexicon Of The New Testament by William F. Arndt & Wilbur Gingrich

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

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.

 

[FineLinen]

 

[BNR32FAN]

Dear broken BNR: I realize your love for Strong's, but make zero mistake: Pas radically means all! It is linked with the all of ta panta.

All does not mean all?

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.

John 12:32

“If I be lifted up, I will draw all unto Me.”

Radical Unbelievers Bible=

If I be lifted up, I will draw some unto Me.

Please Remember…

All does not radically mean all.

Whole is not whole.

All = Some

Did you read my entire post? That’s great you showed some verses that pertain to pas meaning all or everyone. I never refuted that. I admitted that in some cases it does mean all or everyone, but I also showed proof that it doesn’t always mean all or everyone. In the case of 1 Corinthians 15:22 it cannot mean all or everyone without contradicting Luke 12, Matthew 12:31, and Matthew 7:21.

“Then Jerusalem was going out to him, and all Judea and all the district around the Jordan; and they were being baptized by him in the Jordan River, as they confessed their sins.”
‭‭Matthew‬ ‭3:5-6‬ ‭NASB‬‬

Now did all of Judea and the surrounding districts come to be baptized by JTB and confess their sins? Do you suppose Herod or the daughter of Herodias who had JTB executed were there confessing and being baptized?

“You will be hated by all because of My name, but it is the one who has endured to the end who will be saved.”
‭‭Matthew‬ ‭10:22‬ ‭NASB‬‬

We’re the apostles hated by all or everyone? How did they make a single disciple if they were hated by everyone?

 

[Lazarus Short]

What verse are you referring to saying that God is all in all? In what context is that verse referring to? Ephesians 1:22 is referring to His church. Ephesians 4:4-6 May be referring to His church or may be referring to God’s reign. It’s hard to

So this phrase “all in all” does not negate what Jesus said in Luke 12:10 as it does not apply to all people according to the context in which it is used. All are not in the body and all who are under God’s reign are not promised to receive salvation. This is why universalism stands on shaky ground because it rests on extremely vague verses interpreted in such a way that it contradicts verses that are clearly and plainly stated. There is no question about what Luke 12:10 is referring to exactly.
As for Mark 3:29, the scriptures cannot contradict themselves. These are parallel verses to Luke 12;10 and Matthew 12:31-32. If Luke 12:10 says blasphemy against the Spirit will not be forgiven and Matthew 12:31 says the exact same thing then the terms aion and aionis cannot refer to a temporary situation. The way universalists interpret these verses makes them contradictory to one another instead of interpreting them the only way that they are not contradictory to one another.


Matthew 7:21
“"Not everyone who says to Me, 'Lord, Lord,' will enter the kingdom of heaven, but he who does the will of My Father who is in heaven will enter. Many will say to Me on that day, 'Lord, Lord, did we not prophesy in Your name, and in Your name cast out demons, and in Your name perform many miracles?' And then I will declare to them, 'I never knew you; DEPART FROM ME, YOU WHO PRACTICE LAWLESSNESS.'”
‭‭Matthew‬ ‭7:21-23‬ ‭NASB

If universalists are correct then all who say to Him Lord Lord will enter heaven and again Luke 12:10 and Matthew 12:31 are contradicted. It doesn’t line up with all scripture without contradiction.

What verse are you referring to saying that God is all in all? In what context is that verse referring to? Ephesians 1:22 is referring to His church. Ephesians 4:4-6 May be referring to His church or may be referring to God’s reign. It’s hard to say exactly.

“And He put all things in subjection under His feet, and gave Him as head over all things to the church, which is His body, the fullness of Him who fills all in all.”
‭‭Ephesians‬ ‭1:22-23‬ ‭NASB‬‬

“There is one body and one Spirit, just as also you were called in one hope of your calling; one Lord, one faith, one baptism, one God and Father of all who is over all and through all and in all.”
‭‭Ephesians‬ ‭4:4-6‬ ‭NASB‬‬

So this phrase “all in all” does not negate what Jesus said in Luke 12:10 as it does not apply to all people according to the context in which it is used. All are not in the body and all who are under God’s reign are not promised to receive salvation. This is why universalism stands on shaky ground because it rests on extremely vague verses interpreted in such a way that it contradicts verses that are clearly and plainly stated. There is no question about what Luke 12:10 is referring to exactly.

As for Mark 3:29, the scriptures cannot contradict themselves. These are parallel verses to Luke 12;10 and Matthew 12:31-32. If Luke 12:10 says blasphemy against the Spirit will not be forgiven and Matthew 12:31 says the exact same thing then the terms aion and aionis cannot refer to a temporary situation. The way universalists interpret these verses makes them contradictory to one another instead of interpreting them the only way that they are not contradictory to one another.


Matthew 7:21
“"Not everyone who says to Me, 'Lord, Lord,' will enter the kingdom of heaven, but he who does the will of My Father who is in heaven will enter. Many will say to Me on that day, 'Lord, Lord, did we not prophesy in Your name, and in Your name cast out demons, and in Your name perform many miracles?' And then I will declare to them, 'I never knew you; DEPART FROM ME, YOU WHO PRACTICE LAWLESSNESS.'”
‭‭Matthew‬ ‭7:21-23‬ ‭NASB

If universalists are correct then all who say to Him Lord Lord will enter heaven and again Luke 12:10 and Matthew 12:31 are contradicted. It doesn’t line up with all scripture without contradiction.

When I say that God will be All in all, I am referring to First Corinthians 15:28, the verse that for me, closes out the story the Bible tells. That is the context - the Son delivering up His Kingdom to His Father.

You speak of contradiction, yet why does God fail to warn us of Hell over and over, except in a very few places? For me, Damnationism throws up far more contradictions than UR, but we could debate that for years. In the end, we must decide if Jesus' words to those judged as not worthy stand for all time...or if they are a temporal matter. I say again, if they are for all time, then God can never become All in all - but He does. That alone points toward temporal and corrective punishment, and there is just no getting around God becoming All in all. My whole argument rests on that.

 

[FineLinen]

Did you read my entire post? That’s great you showed some verses that pertain to pas meaning all or everyone. I never refuted that. I admitted that in some cases it does mean all or everyone, but I also showed proof that it doesn’t always mean all or everyone. In the case of 1 Corinthians 15:22 it cannot mean all or everyone without contradicting Luke 12, Matthew 12:31, and Matthew 7:21.

“Then Jerusalem was going out to him, and all Judea and all the district around the Jordan; and they were being baptized by him in the Jordan River, as they confessed their sins.”
‭‭Matthew‬ ‭3:5-6‬ ‭NASB‬‬

Now did all of Judea and the surrounding districts come to be baptized by JTB and confess their sins? Do you suppose Herod or the daughter of Herodias who had JTB executed were there confessing and being baptized?

“You will be hated by all because of My name, but it is the one who has endured to the end who will be saved.”
‭‭Matthew‬ ‭10:22‬ ‭NASB‬‬

We’re the apostles hated by all or everyone? How did they make a single disciple if they were hated by everyone?

 

[FineLinen]

Did you read my entire post? That’s great you showed some verses that pertain to pas meaning all or everyone. I never refuted that. I admitted that in some cases it does mean all or everyone, but I also showed proof that it doesn’t always mean all or everyone. In the case of 1 Corinthians 15:22 it cannot mean all or everyone without contradicting Luke 12, Matthew 12:31, and Matthew 7:21.

“Then Jerusalem was going out to him, and all Judea and all the district around the Jordan; and they were being baptized by him in the Jordan River, as they confessed their sins.”
‭‭Matthew‬ ‭3:5-6‬ ‭NASB‬‬

Now did all of Judea and the surrounding districts come to be baptized by JTB and confess their sins? Do you suppose Herod or the daughter of Herodias who had JTB executed were there confessing and being baptized?

“You will be hated by all because of My name, but it is the one who has endured to the end who will be saved.”
‭‭Matthew‬ ‭10:22‬ ‭NASB‬‬

We’re the apostles hated by all or everyone? How did they make a single disciple if they were hated by everyone?

Dear BNR: Of course I read every (almost every pas = some) words of your post.

1 Cor. 15:28 [Radical Unbelievers Bible]

“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.”

 

[FineLinen]

When I say that God will be All in all, I am referring to First Corinthians 15:28, the verse that for me, closes out the story the Bible tells. That is the context - the Son delivering up His Kingdom to His Father.

You speak of contradiction, yet why does God fail to warn us of Hell over and over, except in a very few places? For me, Damnationism throws up far more contradictions than UR, but we could debate that for years. In the end, we must decide if Jesus' words to those judged as not worthy stand for all time...or if they are a temporal matter. I say again, if they are for all time, then God can never become All in all - but He does. That alone points toward temporal and corrective punishment, and there is just no getting around God becoming All in all. My whole argument rests on that.

Dear Lazarus: My friend, your argument could rest on NOTHING stronger! Thank you for your contribution on our wee link.

FIVE MINUTE POWER MESSAGE #89: What If I’m Wrong About God Saving All? (Feat. Rev. Peter Hiett) – Phil Henry Power Gospel

 

[BNR32FAN]

When I say that God will be All in all, I am referring to First Corinthians 15:28, the verse that for me, closes out the story the Bible tells. That is the context - the Son delivering up His Kingdom to His Father.

You speak of contradiction, yet why does God fail to warn us of Hell over and over, except in a very few places? For me, Damnationism throws up far more contradictions than UR, but we could debate that for years. In the end, we must decide if Jesus' words to those judged as not worthy stand for all time...or if they are a temporal matter. I say again, if they are for all time, then God can never become All in all - but He does. That alone points toward temporal and corrective punishment, and there is just no getting around God becoming All in all. My whole argument rests on that.

There are several references to hell. Hell, Gehenna, eternal fire, eternal punishment, the place of weeping and gnashing of teeth, cast into the fire, outer darkness, are just a few right off the top of my head. I’m sure I missed several more.

I’ve already shown verses and Strong’s concordance not to mention the other post regarding pas and His in depth lexicon definitions that prove that pas “all” does not always refer to all or everyone and can also refer to groups of individuals.

 

[BNR32FAN]

Dear BNR: Of course I read every (almost every pas = some) words of your post.

1 Cor. 15:28 [Radical Unbelievers Bible]

“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.”

Now your just deliberately being obtuse. You know full well that Paul could’ve been referring to all believers. All things is a pretty vague expression compared to He who blasphemes the Holy Spirit will never be forgiven. All things can literally mean anything. It could be referring to His plan, I don’t know to be honest. But I’m not about to start making assumptions.

 

[FineLinen]

There are several references to hell. Hell, Gehenna, eternal fire, eternal punishment, the place of weeping and gnashing of teeth, cast into the fire, outer darkness, are just a few right off the top of my head. I’m sure I missed several more.

I’ve already shown verses and Strong’s concordance not to mention the other post regarding pas and His in depth lexicon definitions that prove that pas “all” does not always refer to all or everyone and can also refer to groups of individuals.

"Good grief" says Charlie Brown of Peanuts fame!

Please encapsulate for us the difference between our God the consuming fire, in whom all will dwell, and the Lake of all lakes radiating with Theion?

 

[FineLinen]

"Good grief" says Charlie Brown of Peanuts fame!

Please encapsulate for us the difference between our God the consuming fire, in whom all will dwell, and the Lake of all lakes radiating with Theion?

The way for all is through the fires, for fire is the great uniter and reconciler of all things; and things which without fire can never be united, in and through the fire are changed and become one.

Therefore every coming of Christ, even in grace, is a day of judgment. Therefore there are fires even for the elect both now, (1 Pet. 1:7, and 4: 12) and in the coming day; (1 Cor. 3:. 13, 15.) for “our God is a consuming fire;” (Heb. 12: 29.) and to dwell in Him we must have a life, which, because it is of the fire, for fire burns not fire, can stand unhurt in it.

Therefore our Lord “came to cast fire into the earth,” and desired nothing more than “that it should be already kindled;” (S. Luke 12: 49) therefore He says,

Mark 9: 49-

For this is the very “baptism of the Holy Ghost and fire,” (Matt. 3: 11) that “spirit of judgment and burning,” promised by the prophet, "with which the Lord shall purge away the filth of the daughters of Zion, and cleanse the blood of Jerusalem; after which He will create on every dwelling place of Mount Zion, and on all her assemblies, a cloud of smoke by day, and the brightness of flame of fire by night; and upon all, the glory shall be a defence; (Isa. 4: 4, 5) for “He is like a refiner’s fire, and like a fuller’s soap; and He shall sit as a refiner and purifier of silver, and He shall purify the sons of Levi as gold and silver are purged, that they may offer to the Lord an offering of righteousness.” (Mal. 3: 3). And as by the hidden fire of this present life, shut up in these bodies of corruption, we are able by the wondrous chemistry of nature through corruption to change the fruits and flesh of the earth into our blood, and from blood again into our flesh and bone and sinew; so by the fire of God can we be changed, and made partakers of Christ’s flesh and blood. In and through Christ we have received this transmutation; (Rom. 5: 11) and through His Spirit, which is fire, is this same change accomplished in us.

NOTE:

Numbers 28: 6. By this double sense a veil covers the letter, veiling yet revealing God’s purpose; for His purpose to the creature is through destruction to perfect it, and by fire to make it a bride unto the Lord. For a kindred reason some of the angels are called Seraphim, that is burning ones; for like the Lord, whose throne is flames of fire, (Dan. 7: 9,10.) they also are as fire; as it is written, “He makes His angels spirits, His messengers a flame of fire.” (Heb. 1: 7, and Psalm 104:4)

And as with the first-fruits, so with the harvest. The world to be saved must some day know the same baptism. For “the Lord will come with fire,” and “by fire and by His sword will He plead with all flesh, and the slain of the Lord shall be many.” (Isa. 66: 15, 16.) The promised baptism or outpouring of the Spirit must be judgment, for the Spirit cannot be poured on man without consuming this flesh to quicken a better life;

NOTE:

James 1: 20) works both righteousness and life, and is set forth in that “warfare of the service of the tabernacle” (See Numbers 4: 23, 30, and 8: 24, 25; margin: and compare 1 Tim. 1: eighteen) by which that which was of the earth was made to ascend to God through fire a sweet sacrifice.

-Andrew Jukes-

 

[FineLinen]

Now your just deliberately being obtuse. You know full well that Paul could’ve been referring to all believers. All things is a pretty vague expression compared to He who blasphemes the Holy Spirit will never be forgiven. All things can literally mean anything. It could be referring to His plan, I don’t know to be honest. But I’m not about to start making assumptions.

Dear BNR: It is painfully obvious you do not know! What part of ta panta is evading your Strong's world?

God IS the Source, the Guide, the Goal of ta panta/ the all.

 

[FineLinen]

 

[Lazarus Short]

There are several references to hell. Hell, Gehenna, eternal fire, eternal punishment, the place of weeping and gnashing of teeth, cast into the fire, outer darkness, are just a few right off the top of my head. I’m sure I missed several more.

I’ve already shown verses and Strong’s concordance not to mention the other post regarding pas and His in depth lexicon definitions that prove that pas “all” does not always refer to all or everyone and can also refer to groups of individuals.

Perhaps in some instances "all" can be a rhetorical device, and by strict logic you could say it could mean "some." I get that. We will need to argue that on a verse-by-verse basis. OTOH, did you know that every instance of "hell" does not mean Hell...? In the OT, every instance of "hell" is translated from the Hebrew "sheol." About half the time, "sheol" is rendered as "grave" or "pit." I noted that when context allowed, the same word was rendered as "hell." I can only hope they did a more honest job with "all."

 

[BNR32FAN]

The way for all is through the fires, for fire is the great uniter and reconciler of all things; and things which without fire can never be united, in and through the fire are changed and become one.

Therefore every coming of Christ, even in grace, is a day of judgment. Therefore there are fires even for the elect both now, (1 Pet. 1:7, and 4: 12) and in the coming day; (1 Cor. 3:. 13, 15.) for “our God is a consuming fire;” (Heb. 12: 29.) and to dwell in Him we must have a life, which, because it is of the fire, for fire burns not fire, can stand unhurt in it.

Therefore our Lord “came to cast fire into the earth,” and desired nothing more than “that it should be already kindled;” (S. Luke 12: 49) therefore He says,

Mark 9: 49-

For this is the very “baptism of the Holy Ghost and fire,” (Matt. 3: 11) that “spirit of judgment and burning,” promised by the prophet, "with which the Lord shall purge away the filth of the daughters of Zion, and cleanse the blood of Jerusalem; after which He will create on every dwelling place of Mount Zion, and on all her assemblies, a cloud of smoke by day, and the brightness of flame of fire by night; and upon all, the glory shall be a defence; (Isa. 4: 4, 5) for “He is like a refiner’s fire, and like a fuller’s soap; and He shall sit as a refiner and purifier of silver, and He shall purify the sons of Levi as gold and silver are purged, that they may offer to the Lord an offering of righteousness.” (Mal. 3: 3). And as by the hidden fire of this present life, shut up in these bodies of corruption, we are able by the wondrous chemistry of nature through corruption to change the fruits and flesh of the earth into our blood, and from blood again into our flesh and bone and sinew; so by the fire of God can we be changed, and made partakers of Christ’s flesh and blood. In and through Christ we have received this transmutation; (Rom. 5: 11) and through His Spirit, which is fire, is this same change accomplished in us.

NOTE:

Numbers 28: 6. By this double sense a veil covers the letter, veiling yet revealing God’s purpose; for His purpose to the creature is through destruction to perfect it, and by fire to make it a bride unto the Lord. For a kindred reason some of the angels are called Seraphim, that is burning ones; for like the Lord, whose throne is flames of fire, (Dan. 7: 9,10.) they also are as fire; as it is written, “He makes His angels spirits, His messengers a flame of fire.” (Heb. 1: 7, and Psalm 104:4)

And as with the first-fruits, so with the harvest. The world to be saved must some day know the same baptism. For “the Lord will come with fire,” and “by fire and by His sword will He plead with all flesh, and the slain of the Lord shall be many.” (Isa. 66: 15, 16.) The promised baptism or outpouring of the Spirit must be judgment, for the Spirit cannot be poured on man without consuming this flesh to quicken a better life;

NOTE:

James 1: 20) works both righteousness and life, and is set forth in that “warfare of the service of the tabernacle” (See Numbers 4: 23, 30, and 8: 24, 25; margin: and compare 1 Tim. 1: eighteen) by which that which was of the earth was made to ascend to God through fire a sweet sacrifice.

-Andrew Jukes-

Wow I’m really struggling to understand how this is even remotely relevant to my post. Are you suggesting that everyone must go thru hell to be reconciled to God?

 

[BNR32FAN]

Perhaps in some instances "all" can be a rhetorical device, and by strict logic you could say it could mean "some." I get that. We will need to argue that on a verse-by-verse basis. OTOH, did you know that every instance of "hell" does not mean Hell...? In the OT, every instance of "hell" is translated from the Hebrew "sheol." About half the time, "sheol" is rendered as "grave" or "pit." I noted that when context allowed, the same word was rendered as "hell." I can only hope they did a more honest job with "all."

Not in the NASB, it actually uses the term Sheol. Sheol is quite different than hell, both the righteous and the wicked go to Sheol but in separate areas. For the most part the OT is pretty vague about the details of Sheol.

 

[BNR32FAN]

Dear BNR: It is painfully obvious you do not know! What part of ta panta is evading your Strong's world?

God IS the Source, the Guide, the Goal of ta panta/ the all.

We were talking about pas not ta panta. Please show me where ta panta is in 1 Corinthians 15:28.

1 Corinthians 15:28

28 ὅταν (when) G3752 Conj δὲ (And) G1161 Conj ὑποταγῇ (subjected) G5293 V-ASP-3S αὐτῷ (himself) G846 PPro-DM3S τὰ (the) G3588 Art-ANP πάντα (all) G3956 Adj-ANP τότε (then) G5119 Adv καὶ (also) G2532 Conj αὐτὸς (himself) G846 PPro-NM3S ὁ (the) G3588 Art-NMS υἱὸς (Son) G5207 N-NMS ὑποταγήσεται (subjected) G5293 V-FIP-3S τῷ (the) G3588 Art-DMS ὑποτάξαντι (subjected) G5293 V-APA-DMS αὐτῷ (himself) G846 PPro-DM3S τὰ (the) G3588 Art-ANP πάντα (all) G3956 Adj-ANP ἵνα (so) G2443 Conj ᾖ (be) G1510 V-PSA-3S ὁ (the) G3588 Art-NMS θεὸς (God) G2316 N-NMS πάντα (all) G3956 Adj-NNP ἐν (in) G1722 Prep πᾶσιν (all) G3956 Adj-DNP