[B-Greek] 1 Cor 15:22

Arie Dirkzwager dirkzwager at pandora.be
Sun Jun 13 11:13:15 EDT 2004


[I read the message of professor Conrad about this new thread too late. So I
repeat my answer to Harold here. My apologies.]


Harold,

I think with professor Conrad that we have to keep the discussion away from
doctrine here.
I only would like to add, that sometimes the meaning of PAS can be less
universal than it sounds. There are instances where you should translate
"all (people) concerned".

In Rom 3: 22  we find that DIKAIOSUNE QEOU is for PANTAS TOUS PISTEUONTAS.
Then we read in the following verse that PANTES sinned and therefore do not
get God's glory. PANTES there *seems* to be universal. But in verse 24 those
PANTES are said to be justified through Christ.
Paul did not forget when he wrote verse 23 and 24 that he made justification
depending on believe in verse 22. So PANTES in verse 23 and 24 are not all
human beings, but all concerned, i.e. PANTES hOI PISTEUONTES. Paul only did
not like to express hOI PISTEUONTES again. People who do not believe are not
discussed here.
The same can be valid in 1 Cor 15.

If you can read Dutch - I wrote an article about some texts where "all" is
not meant universally: "Allen of niet allen - dat is de kwestie" (All or not
all - that's the question),
http://www.studiebijbel.nl/Theologie/Allen%20of%20niet%20allen.htm
I repeat what I wrote before: if you know English and German and have some
feeling for languages, reading Dutch is not difficult.

Arie


Dr. A. Dirkzwager
Hoeselt, Belgium
e-mail dirkzwager at pandora.be



A. Dirkzwager
e-mail dirkzwager at pandora.be

----- Oorspronkelijk bericht -----
Van: "George F. Somsel" <gfsomsel at juno.com>
Aan: <cwconrad at artsci.wustl.edu>
CC: <b-greek at lists.ibiblio.org>
Verzonden: zondag 13 juni 2004 16:07
Onderwerp: Re: [B-Greek] 1 Cor 15:22


> On Sun, 13 Jun 2004 09:09:18 -0400 "Harold R. Holmyard III"
> <hholmyard at ont.com> writes:
> > >>Dear list,
> > >>
> > >>I am in controversy with a universalist, and we are discussing I
> > Cor
> > >>15:22, where one has:
> > >>
> > >>1Cor. 15:22 For as in Adam all die, even so in Christ shall all be
> > made
> > >>alive.
> > >>
> > >>He think that in context this verse implies that everyone will be
> > >>resurrected to glory. I pointed out that the proper nouns Adam
> > and
> > >>Christ are preceded by definite articles, but proper nouns
> > usually
> > >>usually lack the article. The definite articles before Adam and
> > >>Christ in Greek suggest that these could be something other than
> > >>strictly proper names. Rather, they might function conceptually
> > to
> > >>represent spheres or collectives. This is the first mention of
> > Adam
> > >>in the context, so it cannot be the definite article of previous
> > >>reference.
> > >>
> > >>Does this suggestion have merit? Am I overlooking something?
> > Thanks.
> ____________
>
> hWSPER GAR EN TWi ADAM PANTES APOQNHiSKOUSIN, hOUTWS EN TWi XRISTWi
> PANTES ZWiOPOIHQHSONTAI
>
> As "No man is an island" so no text [well, almost] is an apothegm so this
> cannot be divorced from its context.  Is it really the first mention of
> Adam?  Paul was a "Pharisee of the Pharisees", a student of the eminent
> Gamaliel.  It is specifically recounted (Acts 22.2) that he spoke Hebrew
> (as would be expected -- try to imagine a NT scholar who knew no Greek !
> ).  He would have been well-aware that in Hebrew ADAM = ANQRWPOS in
> Greek.    Therefore
>
> DI' ANQRWPOU QANATOS, KAI DI' ANQRWPOU ANASTASIS NEKRWN
> Through man [scil, Adam] came death, and through man [came] the
> resurrection of the dead
>
> in the preceding becomes pertinent and even forms a parallel.
> Additionally, the following must be considered
>
> hEKASTOS DE EN TWi IDIWi TAGMATI . . . hOI TOU XRISTOU EN THi PAROUSIAi
> AUTOU
> each in his own group [i.e. TOU XRISTOU or TOU ADAM] . . . those who are
> Christ's at his coming.
>
> This would seem to set up a teaching of the "Two Ways" which makes its
> appearance in the early Church Fathers.
>
> "There are two ways of doctrine and authority, the one of light, and the
> other of darkness. But there is a great difference between these two
> ways."
>
> Epistle of Barnabas, Chapter 18
>
>
> gfsomsel
> ---
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