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852 kaino,j
"¢ kaino,j, h,, o,n (Aeschyl., Hdt.+; ins, pap, LXX, TestSol; TestAbr A 7 p. 84, 27 [Stone p. 16]; Test12Patr; JosAs 14:13 and 15; Philo, Joseph., Just., Mel.) comp. kaino,teroj ; prim. sense "˜new´.
1. pert. to being in existence for a relatively short time, new, unused (X., Hell. 3, 4, 28; PGM 36, 265; Judg 15:13; 2 Km 6:3; 4 Km 2:20) avskoi , wineskins (Josh 9:13) Mt 9:17; Mk 2:22; Lk 5:38. i`ma,tion (Artem. 2, 3 p. 86, 3; 3 Km 11:29f) vs. 36. mnhmei/on Mt 27:60; J 19:41 (w. evn w-| ouvde,pw ouvdei.j h=n teqeime,noj added). to. k. the new piece= plh,rwma Mk 2:21; Lk 5:36. kaina. kai. palaia , Mt 13:52 (perh. with ref. to coins; cp. PGrenf II, 74, 9; 77, 7f).
2. pert. to being not previously present, unknown, strange, remarkable, also w. the connotation of the marvelous or unheard-of (Pla., Apol. 24c; X., Mem. 1, 1, 1 e[tera kai. kaina. daimo,nia ; Just., A I, 15, 9; Orig., C. Cels. 1 58, 15) didach, Mk 1:27; Ac 17:19. evntolh , (k. no,moj: Menand., fgm. 238, 3 Kö.; Diod. S. 13, 34, 6) J 13:34; 1J 2:7f (Polyaenus 2, 1, 13 ouv kainou.j no,mouj "¦ avlla. t. palaiou,j); 2J 5. o;noma (Is 62:2; 65:15) Rv 2:17 (here w. o] ouvdei.j oi=den eiv mh. o` lamba,nwn , perh. as antidote to adversarial magic); 3:12. wv|dh, 5:9 (Ps 143:9; cp. Is 42:10; Ps 32:3; 39:4."”Philo, Vi. Cont. 80 u[mnoj k. [opp. avrcai/oj]); 14:3. glw/ssai Mk 16:17. k. ge,noj of Christians Dg 1. qew,rhma AcPl Ox 6, 1f (dih,ghma Aa I, 241, 11). qe,ama GJs 19:2f (Mel., P. 19, 127). Christ as o` k. a;nqrwpoj the new kind of human being IEph 20:1. h' le,gein ti h' avkou,ein ti kaino,teron either to hear or to say someth. quite new (="˜the latest thing´) Ac 17:21 (s. Kühner-G. II 306f; Norden, Agn. Th. 333ff [but s. HAlmqvist, Plutarch u. d. NT ´46, 79f, w. ref. to Plut.]; B-D-F §244, 2; Rdm. 70 and s. Demosth. 4, 10 w= a;ndrej VAqhnai/oi "¦ le,getai, ti kaino,n* ge,noitV a;n ti kaino,teron "¦ * also Theophr., Char. 8, 2; BGU 821, 6 [II AD] o[tan h=| ti kaino,teron, euvqe,wj soi dhlw,sw; Simplicius, Coroll. De Tempore, in Aristot., Phys. p. 788, 36ff kainote,ran evba,disen o`do,n=he traveled a rather new road [of interpretation]; Jos., Ant. 14, 104; Iren. 1, 18, 1 [Harv. I 169, 3]).
3. pert. to that which is recent in contrast to someth. old, new
a. w. no criticism of the old implied (Herodas 4, 57 kainh. VAqhnai,h; Lucian, M. Peregr. 12 k. Swkra,thj): of the Son of God or Logos, who is old and new at the same time Hs 9, 12, 1ff; Dg 11:4.
b. in the sense that what is old has become obsolete, and should be replaced by what is new. In such a case the new is, as a rule, superior in kind to the old h` k. diaqh,kh the new covenant or declaration (Jer 38:31; Just., D. 11, 4 al.; Did., Gen. 46, 4; 156, 5) Mt 26:28 v.l.; Mk 14:24 v.l.; Lk 22:20; 1 Cor 11:25; 2 Cor 3:6; Hb 8:8 (Jer 38:31), 13; 9:15. k. no,moj (Timocles Com. [IV BC] fgm. 32, 4 kata. to.n no,mon t. kaino,n; Just., D. 12, 3; Mel., P. 7, 46) B 2:6. lao.j k. 5:7; 7:5; cp. 15:7."”Esp. in eschatol. usage k. ouvranoi,, k. gh/ (Is 65:17; 66:22) 2 Pt 3:13; Rv 21:1; VIerousalh.m kainh, vs. 2; 3:12. kaina. pa,nta poiei/n 21:5. kaino.n pi,nein to. ge,nhma th/j avmpe,lou Mt 26:29; Mk 14:25."”Of the renewing of a pers. who has been converted k. a;nqrwpoj Eph 4:24; Dg 2:1. k. kti,sij a new creature 2 Cor 5:17a; cp. 17b (Ps.-Pla., Axioch. 11 p. 370e evk th/j avsqenei,aj evmauto.n sunei,legmai kai. ge,gona kaino,j=out of weakness I have brought myself together and become new; cp. Orig., C. Cels. 6, 67, 33); Gal 6:15; cp. B 16:8. All the Christians together appear as k. a;nqrwpoj Eph 2:15."”RHarrisville, The Concept of Newness in the NT, ´60; GSchneider, Kainh. Kti,sij (Paul and background), diss. Trier, ´59, Neuschöpfung oder Wiederkehr? ´61. Qumran: DSwanson, A Covenant Just Like Jacob´s, The Covenant of 11QT 29 and Jeremiah´s New Covenant: New Qumran Texts and Studies, ed. GBrooke/FMartÃnez ´94, 273-86."”B. 957. Schmidt, Syn. II 94-123. DELG. M-M. EDNT. TW. S. neo,.
In other words, you need to do an internet word search on Chadash or look it up in Young's Analytical Concordance and see what each occurrence of the word signifies. When you do this, you will find that its almost invariable meaning is NEW, in the sense of replacing something old (Heb 8:13 ), not RENEW in the sense of taking something old and repairing it.'THE CURRENT USE OF THE WORDS. The current signification of a word is of far more importance for the interpreter than its etymological meaning........Now it may be thought that this is easily done by consulting some good Lexicon......and in most cases this is perfectly true. At the same time it is necessary to bear in mind that the Lexicons are not absolutely reliable, and that they are least so when they descend to particulars...... It is quite possible, and in some cases perfectly evident, that the choice of a meaning was determined by dogmatical bias........ .
If an interpreter has any reason to doubt the meaning of a word as given by the Lexicon, he will have to investigate for himself. Such labours are undoubtedly very fruitful, but they are also extremely difficult.......But.....this may not deter the interpreter. If necessary, he must make a thorough study of a word for himself..........It will be incumbent on him to ascertain....where the word is found [and] to determine the meaning of the word in each one of the connections in which it occurs.......'
Let me set up this thought you can use for target practice.Originally posted by joshua
I'm requesting that this be more of an informational, as opposed to a debating, thread concerning the meaning of "New" in both Jeremiah 31 and Hebrews 8.
There are those who say new means brand new, then those who say it means renewed. Which is it?
I had written "Let me set up this thought you can use for target practice." Generally, when half the people think one thing (new=brand new) and the other half think another (new=renewed), and I think something different, I entertain the possibility that I may be wrong, and that the thought would be shot down by some sound reasoning.Originally posted by joshua
Why would you be ducking from me?
Originally posted by Martin Marprelate
If I say that I've bought a new car, I don't mean that I've had the old one re-sprayed and put a sun-roof in. I mean a new car. They both have four wheels and an engine, but they are different vehicles with different wheels and different engines. The old one was a Ford; the new one is a Toyota. The old one had a petrol motor; the new one is a diesel. The old one was an estate; the new one is a saloon. The old one had a manual gear box; the new one is automatic etc., etc.
Keep that thought in mind as we look at some texts.
Thinking about your car analogy, I'm wondering if this car analogy rightly describes the connection between God's covenant with Abraham and the new covenant.Originally posted by Martin Marprelate
The covenant with Abraham should be seen as an adumbration of the New Covenant, not as the NC in miniature (Col 1:26 ).
Originally posted by blhowes
These thoughts about the contrast between the words old and new seem very applicable when comparing the new covenant and the old (Mosaic) covenant. Do you think these thoughts are just as applicable when comparing the new covenant and the covenant God made with Abraham? (I'm guessing you wouldn't)
To look for a single linear progression of the covenants does not therefore seem to work. I suggest that we need to look rather at three sets of covenants:-
1. The Covenants of Works and Grace. These covenants were made with a federal Head, who acted on behalf of all his seed.
2. The Covenants of Promise (Eph 2:12 ).. These are the 'Adamic' covenant of Gen 3:15 & 21, the Noahic, the Abrahamic and the Davidic. These were made with individuals and their seed; not their physical descendants but their spiritual offspring (Isaiah 55:3; Gal 3:7 ). The promise is that of Christ and the New Covenant. These covenants are not the New Covenant, but promises, foreshadowings and adumbrations of it (Luke 1:69-70; Rom 1:1-3; Col 1:26-27 ). Each Covenant of promise adds to the information of the previous one. When the prophet Abel (Luke 11:50-51 ), knowing nothing of circumcision or baptism, sacrificed to God the finest lamb of his flock, he was looking forward by faith to the Seed promised in Gen 3:15 and the covering of sin foreshadowed in Gen 3:21; in other words to that first Covenant of promise revealed in the garden which spoke of the Covenant of Grace made in eternity, and the coming New Covenant.
3. The 'Old' and New Covenants. These are made with a people through a mediator. The OC was made with the physical descendants of the Patriarchs (the 'Children of Israel'); the NC was made with their spiritual descendants. The whole purpose of the OC was to produce a people amongst whom the Messiah could be born. Having served its purpose it has now passed away (Heb 8:13 ). The New Covenant is revealed to be none other than the realization in time of the Covenant of Grace, therefore it is called the Everlasting Covenant (Heb 13:20 ).
Therefore it can be said that there is but one covenant by which God saves His elect. Determined in eternity (Eph 1:3ff), foreshadowed to the saints (John 8:56; 1Peter 1:10-12 ) and revealed in due time (Rom 3:21-22 etc) it is of Christ from first to last, 'That in all things He might have the preeminence' (Col 1:18 ).
I'll be interested to get everyone's reaction to all this.
Galatians 3:15-17 Brethren, I speak after the manner of men; Though it be but a man's covenant, yet if it be confirmed, no man disannulleth, or addeth thereto. (16) Now to Abraham and his seed were the promises made. He saith not, And to seeds, as of many; but as of one, And to thy seed, which is Christ. (17) And this I say, that the covenant, that was confirmed before of God in Christ, the law, which was four hundred and thirty years after, cannot disannul, that it should make the promise of none effect.
Originally posted by joshua
Originally posted by Dan....
I'm curious what is meant by "new" the following verse:
Deut 24:5 -
When a man hath taken a new wife, he shall not go out to war, neither shall he be charged with any business: but he shall be free at home one year, and shall cheer up his wife which he hath taken.
(Per Strong, the word "New" in Deut 24:5 is the same word as "new" in Jer 31:31)
What exactly is a "renewed" wife????
Anyway, I fell to see why it is of necessity to determine whether "new" in Jer 31:31 must be understood as "brand new" renewed" "fill-in-the-blank new", etc...
I'm sure it's not of necessity, I just see most reformed baptists arguing from the passage.
Ok...feel free to further reply PAEDOS (and more credos).
'Not according to the covenant I made with their fathers........but this is the covenant I will make with the house of Israel after those days, says the LORD; I will put My law in their minds and write it on their hearts; and I will be their God and they shall be My people. No more shall every man teach his neighbour and every man his brother, saying, "Know the LORD." For they shall all know Me, from the least of them to the greatest of them, says the LORD. For I will forgive their iniquity, and their sin I will remember no more.'
Jer 31:32-34
I'd be interested to know just what you think the position is of the offspring in every covenant between God and man.in my opinion, the "new" vs. "renewed" argument is a red herring, diverting attention from the real issues between the baptismal positions, such as the position of offspring in every covenant between God and man.
Originally posted by Martin Marprelate
I admire John MacArthur greatly in many respects, but I wouldn't want him to argue my corner for me on this matter. He walks a fine line between 'Reformed' and 'Dispensational', and sometimes he falls off on the wrong side!
For a Reformed Baptist critique of Niell's arguments, I recommend James White's articles in 'Reformed Baptist Theological Review' (July 2004 & Jan 2005 ).
www.rbtr.org
Martin