Ammillennialism's illegitimate redefining and switching around of the meaning of Greek words and biblical concepts

[Zao is life]

QUICKENING

Genesis 2:7 tells us:

"And the LORD God formed man of the dust of the ground, and breathed into his nostrils the breath of life; and man became a living [zao/chay] soul [nephesh]."

Ecclesiastes 12:7 (when the body dies):
Then shall the dust return to the earth as it was: and the spirit shall return unto God who gave it.

Ever since Adam sinned and began to die, when created human beings have been born into the world, not one has continued to be alive | live [zao] forever, because when we were born into the world (born "of the flesh"), we were not born with a life [zoe] that's eternal (we do not have eternal life in ourselves).

and because the created human being does not have (eternal) life [zoe] in itself, then after the body has died (because the created human being is no longer zao, alive) the spirit of life [zoe] that was in the flesh goes back to its source.

When the human body dies, the soul does not die.
When the human body dies, the spirit does not die.

THE DEATH AND RESURRECTION OF JESUS

When Jesus died, His Spirit did not die: His soul went into hades (Acts 2:27), where by the Spirit He preached to the spirits in prison (1 Peter 3:18-20), and His dead body, being quickened [zoopoieo] (made alive by the Spirit), was raised from the dead:

"It is the spirit that quickeneth; the flesh profiteth nothing: the words that I speak unto you, they are spirit, and they are life." (Jesus, John 6:63).

In 1 Corinthians Chapter 15:22 Paul wrote the following:

"For as in Adam all die, even so in Christ shall all be quickened [zoopoieo]."

So let's walk through the verses in the New Testament that talk about "quickening | being quickened - and strip them of the false interpretations offered by @WPM earlier in this thread":-

With regards to the quickening of the body, Paul said,

"Fool ! That which you sow is not quickened [zoopoieo], except it die." (1 Corinthians 15:36)

Paul was answering the question: "How are the dead raised [egeiro]? With what kind of body [soma] will they come?" (1 Corinthians 15:35), and he was talking about the resurrection of the body from death/the dead.

In Romans 8:10-11 Paul wrote:

"If Christ's Spirit is in you,

1. your body is dead because of sin, but the Spirit (of Christ) is your (eternal) life [zoe] because of (Christ's) righteousness.

2. Moreover, if the Spirit of the one who raised [egeiro] Jesus from the dead dwells in you, the one who raised [egeiro] Christ from the dead will also quicken [zōopoiéō] your mortal bodies through his Spirit who lives in you." (Romans 8:10-11).

Therefore in Colossians 3:4 he wrote:

"When the Messiah, who is our life, shall appear, then shall ye also appear with him in glory."

So does this quickening of/by the Spirit refer sometimes to the quickening of the body and sometimes to the quickening of a human spirit in the New Testament?

Let's see.

where does the teaching in main-stream churches about the "quickening of the human spirit" come from?

EPHESIANS 2:4-6

When it's taught in main-stream churches that the human spirit is "quickened" or "quickened from the dead" ("spiritual regeneration") at the time a person is born of the Spirit, then Ephesians 2:4-6 will often be one of the first verses cited as a verse that's talking about the "quickening" of the human spirit,

but Ephesians 2:4-6 is related to Colossians 2:12-13 and uses the exact same Greek words as Colossians 2:12-13, which is talking only about the quickening of Christ's dead body (by the Spirit), and His bodily resurrection from the dead:

"Ye are buried with him [sunthapto] in baptism, wherein also all of you are risen with him [sunegeiro] through the faith of the operation of God, who has raised him [egeiro] from the dead.

And you, being dead in your sins and the uncircumcision of your flesh, hath he quickened together with him [syzoopoieo], having forgiven you all trespasses." (Colossians 2:12-13) *

* Christ's dead body was quickened - not His Spirit:

"If the Spirit of the one who raised [egeiro] Jesus from the dead dwells in you, the one who raised [egeiro] Christ from the dead will also quicken [zōopoiéō] your mortal bodies through his Spirit who lives in you." (Romans 8:11).

So using the same Greek words in Ephesians 2:4-6, Paul says,

"God, who is rich in mercy, for His great love with which He loved us, Even when we were dead in sins,

(1) He has * syzōopoiéō (quickened together with) Christ, (by grace ye are saved);

(2) and has * raised us up together (synegeírō)

and made us sit together in heavenly places in Christ Jesus" (Ephesians 2:4-6).

* The word has in Ephesians 2:5-6 is past tense: Christ's dead body has (past tense) been quickened and raised, and those who belong to Him have been (past tense) quickened and raised together with Him.

It's talking about the positional reality in Christ of those who belong to Him, and it's because (and through) the following two facts:

"Christ is risen [egeiro] from the dead, and become the first-fruits of them that slept. For since by man came death, by man came also the resurrection [anastasis] of the dead. For as in Adam all die, even so in Christ shall all be quickened [zoopoieo: made alive]." (1 Corinthians 15:20-22 ).

and because, as Jesus taught those who believe in Him:

"I am in my Father, and ye in me, and I in you." (John 14:19b-20b)

Paul called this "the mystery which has been hidden from ages and from generations, but now is made manifest to his saints,

which is Christ IN you, the hope of glory." (Colossians 1:27),

So Paul says,

"If then ye be risen with Christ, seek those things which are above, where Christ sits on the right hand of God. Set your affection on things above, not on things on the earth. For ye are dead, and your life [zōḗ] is hid with Christ in God. When Christ, who is our life [zōḗ], shall appear, then shall ye also appear with him in glory." (Colossians 3:1-4).

(i) The word zoopoieo (quickening, being made alive) is being applied to the mortal body in all the above verses, so let's list the other verses using the same word soon which Amillennialists often cite as referring to a quickening of the human spirit, despite the fact that these verses where the word zōopoiéō is used, are all related to the quickening of the body - NOT the human spirit:

1 Peter 3:18:
For Christ also hath once suffered for sins, the just for the unjust, that he might bring us to God, being put to death in the flesh, but quickened by the Spirit.

Romans 4:17:
(As it is written, I have made thee a father of many nations,) before him whom he believed, even God, who quickeneth the dead, and calleth those things which be not as though they were.

1 Timothy 6:13:
I give thee charge in the sight of God, who quickeneth all things (Greek o pas: the whole, or the all), and before Christ Jesus, who before Pontius Pilate witnessed a good confession. (Compare Romans 8:10-11).

John 5:21:
For as the Father raiseth up the dead, and quickeneth them; even so the Son quickeneth whom he will.

John 6:63:
It is the spirit that quickeneth; the flesh profiteth nothing: the words that I speak unto you, they are spirit, and they are life. (Compare Romans 8:10-11).

2 Corinthians 3:6:
Who also hath made us able ministers of the new testament; not of the letter, but of the spirit: for the letter killeth, but the spirit quickens.
(Compare Romans 8:10-11).

Galatians 3:21:
Is the law then against the promises of God? God forbid: for if there had been a law given which could have quickened, verily righteousness should have been by the law. (Compare Romans 8:10-11).

The majority of main-stream churches (especially Amillennialists) will always teach that quickening refers to the human soul or spirit in the New Testament - but it never does.

The Amillennial version of the gospel of salvation from sin and death has lost sight of the fact that God created human beings to live | to be alive [zao] in created bodies, on the created earth; and He breathed life [ZOE] into Adam in order that Adam could ZAO [live | be alive] forever.

God did not create human beings to "die and then go to heaven when we die" - and the first humans lived in a paradise.

 

[WPM]

IOW, I guess--hath part in---can't fit anything such as the following---and the dead in Christ shall rise first: Then we which are alive and remain shall be caught up together with them in the clouds

Guess what? Even those that are alive and remain have part in this event when the dead in Christ rise first. A resurrection, in regards to the saved, means to rise from a state of mortality to state of immortality. It even plainly says so in 1 Corinthians 15.

1 Corinthians 15:53 For this corruptible must put on incorruption, and this mortal must put on immortality.


Is one going to argue that only the physically dead are mortal and need to put on immortality, but those that are alive and remain don't need to? That those still alive and remain are not mortal as well. In the world I live in, the real world, every single saved person whether alive or dead are still in a mortal state until they put on immortality at the last trump. But so what? Right? That still doesn't equal anyone having part in anything. Right? One can only have part in a resurrection if the resurrection is spiritual and applies to the here and now. Right?

Please see my posts above that prove that believers experience 2 resurrections as a result of Christ's first resurrection.

 

[David in NJ]

Amillenialism's illegitimate redefining and switching around of the meaning of Greek words and biblical concepts is the reason why they double down with their false doctrine when faced with posts like THIS one.

Greek Septuagint translation of Genesis 2:7: καὶ ἔπλασεν ὁ θεὸς τὸν ἄνθρωπον χοῦν ἀπὸ τῆς γῆς καὶ ἐνεφύσησεν εἰς τὸ πρόσωπον αὐτοῦ πνοὴν ζωῆς καὶ ἐγένετο ὁ ἄνθρωπος εἰς ψυχὴν ζῶσαν.

ed being alive [zao], as either

(i) talking about a "spiritual resurrection" or "quickening" - despite, and ignoring the fact that the word anastasis is always talking about a bodily resurrection from the dead and nothing else wherever the word is found in the rest of the New Testament; or

(ii) asserting that the souls being spoken about were alive [zao] in Christ.

The second part of their assertion is the most ludicrous because in terms of the only meaning of the Greek word zao it has the souls of people who had been given eternal life [zoe aionios] in Christ and who had been alive [zao] in their own bodies before they were beheaded, now being alive [zao] with Christ in His body instead of in their own bodies.

It is because of Amillenialism's illegitimate switching around and changing of the meaning of Greek words zoe and zao and the biblical concepts that they talk about,

that there are at least four passages where the New Testament uses the word zao to talk about those who had died but will live again | be alive again following the resurrection of the body from the dead,

where Amillennialism and main-stream churches still influenced by Amillennialism's false doctrines conflate zao (to live | to be alive) and zoe (spiritual life, which is of God) by replacing the word zao with the word zoe in their doctrine:-​

HalleluYAH

Big Thank You for such a Work of the Holy Spirit in you to bring forth the Living Word from Scripture that always exposes false doctrines, teachings, prophets, prophecies and man-made fluffer-nutter

Here is even Greater = the Holy Spirit is the Spirit of TRUTH which a man/woman/child can receive thru ZOE/WORD/SON

Though the average person may not know of or study Greek and Hebrew, the Holy Spirit will reveal this SAME Truth from His Own
grade school level Writing

Example: John 6:35-40
And Jesus said to them, “I am the bread of life. He who comes to Me shall never hunger, and he who believes in Me shall never thirst.
But I said to you that you have seen Me and yet do not believe.
All that the Father gives Me will come to Me, and the one who comes to Me I will by no means cast out.
For I have come down from heaven, not to do My own will, but the will of Him who sent Me.
This is the will of the Father who sent Me, that of all He has given Me I should lose nothing, but should raise it up at the last day.
And this is the will of Him who sent Me, that everyone who sees the Son and believes in Him may have everlasting life; and I will raise him up at the last day.”

Last Day = Matthew 24:14 and 29
And this gospel of the kingdom will be preached in all the world as a witness to all the nations, and then the end will come.

“Immediately after the tribulation of those days the sun will be darkened, and the moon will not give its light; the stars will fall from heaven, and the powers of the heavens will be shaken. Then the sign of the Son of Man will appear in heaven, and then all the tribes of the earth will mourn, and they will see the Son of Man coming on the clouds of heaven with power and great glory. And He will send His angels with a great sound of a trumpet, and they will gather together His elect from the four winds, from one end of heaven to the other.

WHEN is the LAST DAY??? = By FAITH
But of that day and hour no one knows, not even the angels of heaven, but My Father only. But as the days of Noah were, so also will the coming of the Son of Man be. For as in the days before the flood, they were eating and drinking, marrying and giving in marriage, until the day that Noah entered the ark, and did not know until the flood came and took them all away, so also will the coming of the Son of Man be.

By FAITH Noah, when warned about things not yet seen, in holy fear built an ark to save his family. By his faith he condemned the world and became heir of the righteousness that is in keeping with faith. - Hebrew 11:7

 

[David in NJ]

The concern raised in this thread deserves to be taken seriously: no Christian should redefine Greek terms or biblical concepts to force a theological outcome. But that standard cuts both ways, and when the Greek grammar and usage are examined carefully, the charge against Amillennialism does not hold.

A few clarifications are necessary.

1) ζωὴ (zōē) and ζάω (zaō) are not rigid, mutually exclusive categories

It is true that ζωὴ often denotes “life” with theological depth in the New Testament, and that ζάω commonly means “to live” or “to be alive.” However, the argument presented assumes a fixed technical distinction between these terms that the Greek language itself does not sustain.

In both the LXX and NT:

ζωὴ can denote ordinary creaturely life, not only eternal life.

ζάω can be used figuratively or theologically, not only for bodily animation.

Lexicons define ranges of meaning, not iron rules. Treating ζάω as “always bodily life” and ζωὴ as “always spiritual life” is itself an example of illegitimate semantic restriction, the very error being alleged.

2) Genesis 2:7 does not establish a New Testament soteriological distinction

Genesis 2:7 (LXX) describes animation: God breathes the “breath of life,” and man becomes a “living being” (ψυχὴν ζῶσαν). Nothing in the grammar establishes ζωὴ as a technical category of eternal life distinct from ζάω in the later Pauline or Johannine sense.

Reading a fully developed NT theology of eternal life back into Genesis 2:7 is theological inference, not grammatical necessity.

3) Revelation 20:4 — the Greek does not demand a bodily resurrection reading

Revelation 20:4 uses the aorist verb ἔζησαν (“they lived / came to life”). Standard Greek grammars—including Daniel Wallace—identify this as an ingressive aorist, emphasizing entrance into a state, not specifying the nature of embodiment.

Crucially, Wallace groups Revelation 20:4 with Luke 15:32 (“was dead and is alive again”), a passage universally recognized as figurative, not bodily resurrection language. That alone demonstrates that ζάω does not require a bodily resurrection referent.

Thus, the claim that Amillennialism “redefines” ζάω in Revelation 20 fails at the grammatical level. The verb itself does not settle the debate; context does.

4) “ἀνάστασις always means bodily resurrection” is overstated

While ἀνάστασις frequently refers to bodily resurrection, asserting that it always and only does so is linguistically imprecise. Words carry meaning in context, and Revelation is apocalyptic literature, not a Pauline didactic epistle.

The dispute in Revelation 20 is not whether bodily resurrection exists (all orthodox views affirm it), but which resurrection is in view and how John structures the vision.

5) Romans 8 and Romans 14 do not support the proposed dichotomy

Romans 8:10–11 speaks of:

present possession of life in Christ

future vivification of mortal bodies

The verbs involved (ζωοποιέω, ζάω, ἐγείρω) overlap semantically and contextually. They do not support a hard separation between “spiritual ζωὴ now” versus “bodily ζάω later” as if the NT itself enforces that distinction.

Similarly, Romans 14:9 is cited as if it hinges on a special resurrection verb (ἀναζάω), but the passage simply affirms Christ’s lordship over both the living and the dead—again without the lexical freight being placed upon it.

6) Textual integrity is not in question

The passages under discussion (John 5; John 11; Romans 8; Romans 14; Revelation 20) are textually stable and well-attested.
This is an interpretive disagreement, not a textual one.

Conclusion

Amillennialism does not survive by “switching Greek words around.” It stands or falls on contextual exegesis of apocalyptic literature, not on denying bodily resurrection, redefining ζωὴ, or evacuating ζάω of meaning.

Ironically, the argument advanced here commits the very error it accuses others of committing: freezing lexical glosses into absolute categories and then demanding that the text conform to them.

Faithful interpretation means letting context, genre, and usage govern meaning—not importing theological conclusions into individual verb forms.

**Daniel B. Wallace Greek Grammar Beyond the Basics: An Exegetical Syntax of the New Testament (Zondervan, 1996) is the reference used for the Greek discussion in my reply.

LOVE YOU = SEE Post 23

 

[WPM]

QUICKENING

Genesis 2:7 tells us:

"And the LORD God formed man of the dust of the ground, and breathed into his nostrils the breath of life; and man became a living [zao/chay] soul [nephesh]."

Ecclesiastes 12:7 (when the body dies):
Then shall the dust return to the earth as it was: and the spirit shall return unto God who gave it.

Ever since Adam sinned and began to die, when created human beings have been born into the world, not one has continued to be alive | live [zao] forever, because when we were born into the world (born "of the flesh"), we were not born with a life [zoe] that's eternal (we do not have eternal life in ourselves).

and because the created human being does not have (eternal) life [zoe] in itself, then after the body has died (because the created human being is no longer zao, alive) the spirit of life [zoe] that was in the flesh goes back to its source.

When the human body dies, the soul does not die.
When the human body dies, the spirit does not die.

THE DEATH AND RESURRECTION OF JESUS

When Jesus died, His Spirit did not die: His soul went into hades (Acts 2:27), where by the Spirit He preached to the spirits in prison (1 Peter 3:18-20), and His dead body, being quickened [zoopoieo] (made alive by the Spirit), was raised from the dead:

"It is the spirit that quickeneth; the flesh profiteth nothing: the words that I speak unto you, they are spirit, and they are life." (Jesus, John 6:63).

In 1 Corinthians Chapter 15:22 Paul wrote the following:

"For as in Adam all die, even so in Christ shall all be quickened [zoopoieo]."

So let's walk through the verses in the New Testament that talk about "quickening | being quickened - and strip them of the false interpretations offered by @WPM earlier in this thread":-

With regards to the quickening of the body, Paul said,

"Fool ! That which you sow is not quickened [zoopoieo], except it die." (1 Corinthians 15:36)

Paul was answering the question: "How are the dead raised [egeiro]? With what kind of body [soma] will they come?" (1 Corinthians 15:35), and he was talking about the resurrection of the body from death/the dead.

In Romans 8:10-11 Paul wrote:

"If Christ's Spirit is in you,

1. your body is dead because of sin, but the Spirit (of Christ) is your (eternal) life [zoe] because of (Christ's) righteousness.

2. Moreover, if the Spirit of the one who raised [egeiro] Jesus from the dead dwells in you, the one who raised [egeiro] Christ from the dead will also quicken [zōopoiéō] your mortal bodies through his Spirit who lives in you." (Romans 8:10-11).

Therefore in Colossians 3:4 he wrote:

"When the Messiah, who is our life, shall appear, then shall ye also appear with him in glory."

So does this quickening of/by the Spirit refer sometimes to the quickening of the body and sometimes to the quickening of a human spirit in the New Testament?

Let's see.

where does the teaching in main-stream churches about the "quickening of the human spirit" come from?

EPHESIANS 2:4-6

When it's taught in main-stream churches that the human spirit is "quickened" or "quickened from the dead" ("spiritual regeneration") at the time a person is born of the Spirit, then Ephesians 2:4-6 will often be one of the first verses cited as a verse that's talking about the "quickening" of the human spirit,

but Ephesians 2:4-6 is related to Colossians 2:12-13 and uses the exact same Greek words as Colossians 2:12-13, which is talking only about the quickening of Christ's dead body (by the Spirit), and His bodily resurrection from the dead:

"Ye are buried with him [sunthapto] in baptism, wherein also all of you are risen with him [sunegeiro] through the faith of the operation of God, who has raised him [egeiro] from the dead.

And you, being dead in your sins and the uncircumcision of your flesh, hath he quickened together with him [syzoopoieo], having forgiven you all trespasses." (Colossians 2:12-13) *

* Christ's dead body was quickened - not His Spirit:

"If the Spirit of the one who raised [egeiro] Jesus from the dead dwells in you, the one who raised [egeiro] Christ from the dead will also quicken [zōopoiéō] your mortal bodies through his Spirit who lives in you." (Romans 8:11).

So using the same Greek words in Ephesians 2:4-6, Paul says,

"God, who is rich in mercy, for His great love with which He loved us, Even when we were dead in sins,

(1) He has * syzōopoiéō (quickened together with) Christ, (by grace ye are saved);

(2) and has * raised us up together (synegeírō)

and made us sit together in heavenly places in Christ Jesus" (Ephesians 2:4-6).

* The word has in Ephesians 2:5-6 is past tense: Christ's dead body has (past tense) been quickened and raised, and those who belong to Him have been (past tense) quickened and raised together with Him.

It's talking about the positional reality in Christ of those who belong to Him, and it's because (and through) the following two facts:

The reader will see that so far you have ducked around every single rebuttal that forbids your claims. That is the only way your argument can be sustained.

The major problem here is that you do not see that man is spiritually dead prior to salvation. You therefore do not see the need for him to be quickened/resurrected from that state of spiritual death. This is at the core of your confusion. You do not seem to want to believe that great fundamental biblical truth. If you get that wrong, which you do, everything else you say is wrong.

Joh 5:19 Jesus and said unto them, Verily, verily, I say unto you, The Son can do nothing of himself, but what he seeth the Father do: for what things soever he doeth, these also doeth the Son likewise.
Joh 5:20 For the Father loveth the Son, and sheweth him all things that himself doeth: and he will shew him greater works than these, that ye may marvel.
Joh 5:21 For as the Father raiseth up the dead, and quickeneth them; even so the Son quickeneth whom he will.
Joh 5:22 For the Father judgeth no man, but hath committed all judgment unto the Son:
Joh 5:23 That all men should honour the Son, even as they honour the Father. He that honoureth not the Son honoureth not the Father which hath sent him.
Joh 5:24 Verily, verily, I say unto you, He that heareth my word, and believeth on him that sent me, hath everlasting life [Gr. zōē], and shall not come into condemnation; but is passed from death unto life [Gr. zōē].
Joh 5:25 Verily, verily, I say unto you, The hour is coming, and now is, when the dead shall hear the voice of the Son of God: and they that hear shall live [Gr. zaō].
Joh 5:26 For as the Father hath life in himself; so hath he given to the Son to have life in himself;
Joh 5:27 And hath given him authority to execute judgment also, because he is the Son of man.
Joh 5:28 Marvel not at this: for the hour is coming, in the which all that are in the graves shall hear his voice,
Joh 5:29 And shall come forth; they that have done good, unto the resurrection of life; and they that have done evil, unto the resurrection of damnation.

• The Greek word zao simply means: to live or be alive.
• The Greek word zōopoieō means to cause to live, make alive, give life and by spiritual power to arouse and invigorate. The very fact that someone needs to be “quickened” is because they are actually dead. The word means to bring to life. It describes stimulate to renewed activity.
• The Greek word suzōopoieō means: to quicken together with. The sense is: to resuscitate in conjunction with. It involves giving life to.

Jesus said in Matthew 22:32, “I am the God of Abraham, and the God of Isaac, and the God of Jacob? God is not the God of dead [Gr. nekros], but of the living [Gr. zaō].”

Basically, saints never die. They are in heaven now reigning with Christ

 

[Zao is life]

The concern raised in this thread deserves to be taken seriously: no Christian should redefine Greek terms or biblical concepts to force a theological outcome. But that standard cuts both ways, and when the Greek grammar and usage are examined carefully, the charge against Amillennialism does not hold.

A few clarifications are necessary.

1) ζωὴ (zōē) and ζάω (zaō) are not rigid, mutually exclusive categories

It is true that ζωὴ often denotes “life” with theological depth in the New Testament, and that ζάω commonly means “to live” or “to be alive.” However, the argument presented assumes a fixed technical distinction between these terms that the Greek language itself does not sustain.

In both the LXX and NT:

ζωὴ can denote ordinary creaturely life, not only eternal life.

ζάω can be used figuratively or theologically, not only for bodily animation.

The above assertions regarding "clarifications" fails to provide a COMPETE list of all the verses using the word zao in the New Testament in order to prove which verses are NOT referring to being alive but rather to the spiritual life [zoe] which is the source of it,

and fails to provide adequate reason for switching the meaning in some verses only - even though the word zao (being alive) never refers to the zoe (life) that is the source of being alive,

and fails to provide a COMPLETE list of all the verses in the New Testament using the word zoe in order to prove which verses using the word are using it NOT in reference to life, but in reference to being alive,

and fails to provide a COMPLETE list of all the verses in the New Testament using the words égersis; anístēmi; and egeírō and anástasis (the words used in reference to the resurrection) - at the very least the ones referring to the resurrection whenever the words are used in reference to the resurrection

(the words égersis; anístēmi; and egeírō are not always used in reference to the resurrection: Sometimes they are used for rising up as in "get up!", or being raised up as a leader, or rising from sleep in a normal sense),

in order to prove that when the resurrection is being spoken about, the verse/s are NOT referring to the resurrection of the body, but of the human spirit,

and fails to provide a COMPLETE list of all the verses in the New Testament using the words zoopoieo and suzōopoiéō and make a comparison between them all in order to prove which verses are NOT referring to the quickening of the human body (but to the quickening of the human spirit instead).

 

[WPM]

HalleluYAH

Big Thank You for such a Work of the Holy Spirit in you to bring forth the Living Word from Scripture that always exposes false doctrines, teachings, prophets, prophecies and man-made fluffer-nutter

Here is even Greater = the Holy Spirit is the Spirit of TRUTH which a man/woman/child can receive thru ZOE/WORD/SON

Though the average person may not know of or study Greek and Hebrew, the Holy Spirit will reveal this SAME Truth from His Own
grade school level Writing

Example: John 6:35-40
And Jesus said to them, “I am the bread of life. He who comes to Me shall never hunger, and he who believes in Me shall never thirst.
But I said to you that you have seen Me and yet do not believe.
All that the Father gives Me will come to Me, and the one who comes to Me I will by no means cast out.
For I have come down from heaven, not to do My own will, but the will of Him who sent Me.
This is the will of the Father who sent Me, that of all He has given Me I should lose nothing, but should raise it up at the last day.
And this is the will of Him who sent Me, that everyone who sees the Son and believes in Him may have everlasting life; and I will raise him up at the last day.”

Last Day = Matthew 24:14 and 29
And this gospel of the kingdom will be preached in all the world as a witness to all the nations, and then the end will come.

“Immediately after the tribulation of those days the sun will be darkened, and the moon will not give its light; the stars will fall from heaven, and the powers of the heavens will be shaken. Then the sign of the Son of Man will appear in heaven, and then all the tribes of the earth will mourn, and they will see the Son of Man coming on the clouds of heaven with power and great glory. And He will send His angels with a great sound of a trumpet, and they will gather together His elect from the four winds, from one end of heaven to the other.

WHEN is the LAST DAY??? = By FAITH
But of that day and hour no one knows, not even the angels of heaven, but My Father only. But as the days of Noah were, so also will the coming of the Son of Man be. For as in the days before the flood, they were eating and drinking, marrying and giving in marriage, until the day that Noah entered the ark, and did not know until the flood came and took them all away, so also will the coming of the Son of Man be.

By FAITH Noah, when warned about things not yet seen, in holy fear built an ark to save his family. By his faith he condemned the world and became heir of the righteousness that is in keeping with faith. - Hebrew 11:7

What happens the wicked on the last day that miss the catching away? When are they resurrected?

 

[WPM]

The above, as usual, has failed to be able to provide a COMPETE list of all the verses using the word zao in the New Testament in order to prove "which verses are NOT referring to being alive but rather to the spiritual life which is the source of it,

and fails to provide adequate reason for switching the meaning in some verses only even though the word zao (being alive) never refers to the zoe (life) that provides it.

and fails to provide a COMPLETE list of all the verses in the New Testament using the word zoe in order to prove which verses using the word are using it NOT in reference to life, but in reference to being alive.

So unless your protest does so, what you say means very little.

LOL. Talk about avoidance!!! You cannot address the truth. You can only relay what you have been taught. This is the classic Premil MO.

 

[David in NJ]

What happens the wicked on the last day that miss the catching away? When are they resurrected?

You don't know?

 

[Hazelelponi]

The above, as usual, has failed to be able to provide a COMPETE list of all the verses using the word zao in the New Testament in order to prove "which verses are NOT referring to being alive but rather to the spiritual life [zoe] which is the source of it,

and fails to provide adequate reason for switching the meaning in some verses only - even though the word zao (being alive) never refers to the zoe (life) that is the source of being alive,

and fails to provide a COMPLETE list of all the verses in the New Testament using the word zoe in order to prove which verses using the word are using it NOT in reference to life, but in reference to being alive,

and fails to provide a COMPLETE list of all the verses in the New Testament using the words égersis; anístēmi; and egeírō and anástasis (the words used in reference to the resurrection) - at the very least the ones referring to the resurrection whenever the words are used in reference to the resurrection

(the words égersis; anístēmi; and egeírō are not always used in reference to the resurrection: Sometimes they are used for rising up as in "get up!", or being raised up as a leader, or rising from sleep in a normal sense),

in order to prove when the resurrection being spoken of is NOT referring to the resurrection of the body, but of the human spirit.

You are demanding an exhaustive concordance of every NT occurrence of zaō and zōē as a precondition for interpretation. That is not how language, any language, or exegesis works.

Your claim is universal (“zaō never refers to spiritual life derived from God”), and a universal claim is falsified by a single counterexample. Luke 20:38 explicitly uses zaō of those who are physically dead yet alive to God, that alone falsifies your claim.

Context determines meaning. Lexical glosses do not function as immutable laws.

 

[Zao is life]

You are demanding an exhaustive concordance of every NT occurrence of zaō and zōē as a precondition for interpretation. That is not how language, any language, or exegesis works.

Your claim is universal (“zaō never refers to spiritual life derived from God”), and a universal claim is falsified by a single counterexample. Luke 20:38 explicitly uses zaō of those who are physically dead yet alive to God, that alone falsifies your claim.

Context determines meaning. Lexical glosses do not function as immutable laws.

The above protest fails to provide a COMPETE list of all the verses using the word zao in the New Testament in order to prove which verses are NOT referring to being alive but rather to the spiritual life [zoe] which is the source of it,

and fails to provide adequate reason for switching the meaning in some verses only - even though the word zao (being alive) never refers to the zoe (life) that is the source of being alive,

and fails to provide a COMPLETE list of all the verses in the New Testament using the word zoe in order to prove which verses using the word are using it NOT in reference to life, but in reference to being alive,

and fails to provide a COMPLETE list of all the verses in the New Testament using the words égersis; anístēmi; and egeírō and anástasis (the words used in reference to the resurrection) - at the very least the ones referring to the resurrection whenever the words are used in reference to the resurrection

(the words égersis; anístēmi; and egeírō are not always used in reference to the resurrection: Sometimes they are used for rising up as in "get up!", or being raised up as a leader, or rising from sleep in a normal sense),

in order to prove that when the resurrection is being spoken about, the verse/s are NOT referring to the resurrection of the body, but of the human spirit,

and fails to provide a COMPLETE list of all the verses in the New Testament using the words zoopoieo and suzōopoiéō and make a comparison between them all in order to prove which verses are NOT referring to the quickening of the human body (but to the quickening of the human spirit instead).

 

[Zao is life]

Until you understand who and what the "first resurrection" is you are going to struggle with understanding Revelation 20. The Bible makes it clear that Christ is "the first resurrection" (Acts 26:23 and Revelation 20:6), "the firstborn from the dead" (Colossians 1:18), "the firstfruits of them that slept" (1 Corinthians 15:20), "first begotten of the dead" (Revelation 1:5).

The above fails, as usual, to provide a COMPETE list of all the verses using the word zao in the New Testament in order to prove which verses are NOT referring to being alive but rather to the spiritual life [zoe] which is the source of it,

and fails to provide adequate reason for switching the meaning in some verses only - even though the word zao (being alive) never refers to the zoe (life) that is the source of being alive,

and fails to provide a COMPLETE list of all the verses in the New Testament using the word zoe in order to prove which verses using the word are using it NOT in reference to life, but in reference to being alive,

and fails to provide a COMPLETE list of all the verses in the New Testament using the words égersis; anístēmi; and egeírō and anástasis (the words used in reference to the resurrection) - at the very least the ones referring to the resurrection whenever the words are used in reference to the resurrection

(the words égersis; anístēmi; and egeírō are not always used in reference to the resurrection: Sometimes they are used for rising up as in "get up!", or being raised up as a leader, or rising from sleep in a normal sense),

in order to prove that when the resurrection is being spoken about, the verse/s are NOT referring to the resurrection of the body, but of the human spirit,

and fails to provide a COMPLETE list of all the verses in the New Testament using the words zoopoieo and suzōopoiéō and make a comparison between them all in order to prove which verses are NOT referring to the quickening of the human body (but to the quickening of the human spirit instead).

All your posts ever do is make long lists of blanket statements based on false assertions mixed with some biblical truth.

 

[David in NJ]

You are demanding an exhaustive concordance of every NT occurrence of zaō and zōē as a precondition for interpretation. That is not how language, any language, or exegesis works.

Your claim is universal (“zaō never refers to spiritual life derived from God”), and a universal claim is falsified by a single counterexample. Luke 20:38 explicitly uses zaō of those who are physically dead yet alive to God, that alone falsifies your claim.

Context determines meaning. Lexical glosses do not function as immutable laws.

Love you and @Zao is life

Let's not grumble against one another(i have also been there done that)

Therefore be patient, brethren, until the coming of the Lord. See how the farmer waits for the precious fruit of the earth, waiting patiently for it until it receives the early and latter rain. You also be patient. Establish your hearts, for the coming of the Lord is at hand.

Do not grumble against one another, brethren, lest you be condemned. Behold, the Judge is standing at the door!
My brethren, take the prophets, who spoke in the name of the Lord, as an example of suffering and patience. Indeed we count them blessed who endure. You have heard of the perseverance of Job and seen the end intended by the Lord—that the Lord is very compassionate and merciful.

i know context but be very careful of this false speaking: "context context context"

For
γάρ (gar)
Conjunction
Strong's Greek 1063: For. A primary particle; properly, assigning a reason.

it is written:
γέγραπται (gegraptai)
Verb - Perfect Indicative Middle or Passive - 3rd Person Singular
Strong's Greek 1125: A primary verb; to 'grave', especially to write; figuratively, to describe.

“I will destroy
Ἀπολῶ (Apolō)
Verb - Future Indicative Active - 1st Person Singular
Strong's Greek 622: From apo and the base of olethros; to destroy fully, literally or figuratively.

the
τὴν (tēn)
Article - Accusative Feminine Singular
Strong's Greek 3588: The, the definite article. Including the feminine he, and the neuter to in all their inflections; the definite article; the.

wisdom
σοφίαν (sophian)
Noun - Accusative Feminine Singular
Strong's Greek 4678: Wisdom, insight, skill (human or divine), intelligence. From sophos; wisdom.

of the
τῶν (tōn)
Article - Genitive Masculine Plural
Strong's Greek 3588: The, the definite article. Including the feminine he, and the neuter to in all their inflections; the definite article; the.

wise;
σοφῶν (sophōn)
Adjective - Genitive Masculine Plural
Strong's Greek 4680: Wise, learned, cultivated, skilled, clever. Akin to saphes; wise.

the
τὴν (tēn)
Article - Accusative Feminine Singular
Strong's Greek 3588: The, the definite article. Including the feminine he, and the neuter to in all their inflections; the definite article; the.

intelligence
σύνεσιν (synesin)
Noun - Accusative Feminine Singular
Strong's Greek 4907: From suniemi; a mental putting together, i.e. Intelligence or the intellect.

of the
τῶν (tōn)
Article - Genitive Masculine Plural
Strong's Greek 3588: The, the definite article. Including the feminine he, and the neuter to in all their inflections; the definite article; the.

intelligent
συνετῶν (synetōn)
Adjective - Genitive Masculine Plural
Strong's Greek 4908: Intelligent, prudent, wise, understanding, discerning. From suniemi; mentally put together, i.e. Sagacious.

I will frustrate.” = I, the LORD will make null and void
ἀθετήσω (athetēsō)
Verb - Future Indicative Active - 1st Person Singular
Strong's Greek 114: From a compound of a and a derivative of tithemi; to set aside, i.e. to disesteem, neutralize or violate.

 

[Zao is life]

Love you and @Zao is life

Let's not grumble against one another(i have also been there done that)

Therefore be patient, brethren, until the coming of the Lord. See how the farmer waits for the precious fruit of the earth, waiting patiently for it until it receives the early and latter rain. You also be patient. Establish your hearts, for the coming of the Lord is at hand.

Do not grumble against one another, brethren, lest you be condemned. Behold, the Judge is standing at the door!
My brethren, take the prophets, who spoke in the name of the Lord, as an example of suffering and patience. Indeed we count them blessed who endure. You have heard of the perseverance of Job and seen the end intended by the Lord—that the Lord is very compassionate and merciful.

i know context but be very careful of this false speaking: "context context context"

For
γάρ (gar)
Conjunction
Strong's Greek 1063: For. A primary particle; properly, assigning a reason.

it is written:
γέγραπται (gegraptai)
Verb - Perfect Indicative Middle or Passive - 3rd Person Singular
Strong's Greek 1125: A primary verb; to 'grave', especially to write; figuratively, to describe.

“I will destroy
Ἀπολῶ (Apolō)
Verb - Future Indicative Active - 1st Person Singular
Strong's Greek 622: From apo and the base of olethros; to destroy fully, literally or figuratively.

the
τὴν (tēn)
Article - Accusative Feminine Singular
Strong's Greek 3588: The, the definite article. Including the feminine he, and the neuter to in all their inflections; the definite article; the.

wisdom
σοφίαν (sophian)
Noun - Accusative Feminine Singular
Strong's Greek 4678: Wisdom, insight, skill (human or divine), intelligence. From sophos; wisdom.

of the
τῶν (tōn)
Article - Genitive Masculine Plural
Strong's Greek 3588: The, the definite article. Including the feminine he, and the neuter to in all their inflections; the definite article; the.

wise;
σοφῶν (sophōn)
Adjective - Genitive Masculine Plural
Strong's Greek 4680: Wise, learned, cultivated, skilled, clever. Akin to saphes; wise.

the
τὴν (tēn)
Article - Accusative Feminine Singular
Strong's Greek 3588: The, the definite article. Including the feminine he, and the neuter to in all their inflections; the definite article; the.

intelligence
σύνεσιν (synesin)
Noun - Accusative Feminine Singular
Strong's Greek 4907: From suniemi; a mental putting together, i.e. Intelligence or the intellect.

of the
τῶν (tōn)
Article - Genitive Masculine Plural
Strong's Greek 3588: The, the definite article. Including the feminine he, and the neuter to in all their inflections; the definite article; the.

intelligent
συνετῶν (synetōn)
Adjective - Genitive Masculine Plural
Strong's Greek 4908: Intelligent, prudent, wise, understanding, discerning. From suniemi; mentally put together, i.e. Sagacious.

I will frustrate.” = I, the LORD will make null and void
ἀθετήσω (athetēsō)
Verb - Future Indicative Active - 1st Person Singular
Strong's Greek 114: From a compound of a and a derivative of tithemi; to set aside, i.e. to disesteem, neutralize or violate.

I'm not grumbling against anyone though - but aside from @WPM's usual insults and mocking, the other Amillennialists are grumbling not necessarily against me - but they are grumbling or protesting because they re grumbling against the Word of God even while and at the same time that they:

Fail to provide a COMPETE list of all the verses using the word zao in the New Testament in order to prove which verses are NOT referring to being alive but rather to the spiritual life [zoe] which is the source of it, and

fail to provide adequate reason for switching the meaning in some verses only - even though the word zao (being alive) never refers to the zoe (life) that is the source of being alive; and

fail to provide a COMPLETE list of all the verses in the New Testament using the word zoe in order to prove which verses using the word are using it NOT in reference to the life [zoe] that is the source of being alive [zao], but in reference to being alive; and

fail to provide a COMPLETE list of all the verses in the New Testament using the words égersis; anístēmi; and egeírō and anástasis (the words used in reference to the resurrection) - at the very least the ones referring to the resurrection

in order to prove that when the resurrection is being spoken about, the verse/s are NOT referring to the resurrection of the body, but of the human spirit

(bearing in mind that the words égersis; anístēmi; and egeírō are not always used in reference to the resurrection: Sometimes they are used for rising up as in "get up!", or being raised up as a leader, or rising from sleep in a normal sense); and

fail to provide a COMPLETE list of all the verses in the New Testament using the words zoopoieo and suzōopoiéō and make a comparison between them all

- in order to prove which verses are NOT referring to the quickening of the human body (but to the quickening of the human spirit instead).

 

[Davidpt]

Amils typically argue that if the first resurrection(Revelation 20:4-6) is bodily, then those who are alive and remain at Christ’s return would not have part in it, since they never physically died. Therefore, they conclude the resurrection must be spiritual and applicable to the here and now so that all believers can participate.


This argument is absurd because it redefines what resurrection is according to Scripture---for example, what Paul is teaching in 1 Corinthians 15.

Resurrection is not defined by whether one previously experienced physical death, but by whether one transitions from a state of mortality to a state of immortality, thus the following verse below.


1 Corinthians 15:53 For this corruptible must put on incorruption, and this mortal must put on immortality.


Notice what Paul says must be transformed. He did not say only this corpse needs to be transformed. Thus, only those who have already died. he said 'this mortal'


Mortality is a condition. To be mortal means, one is subject to death. One exists in a death capable state. That condition applies equally to the saved who have already died, and to the saved who are still alive at Christ’s return. Paul includes both groups.


1 Corinthians 15:52 In a moment, in the twinkling of an eye, at the last trump: for the trumpet shall sound, and the dead shall be raised incorruptible, and we shall be changed.
53 For this corruptible must put on incorruption, and this mortal must put on immortality

The living are not exempt from resurrection---they undergo it by transformation rather than reanimation. Therefore, the claim that the living do not need resurrection is false. They are still mortal and must put on immortality just as surely as the dead must. Every saved person alive at Christ’s return is still mortal and would have died eventually had Christ not returned while they were still alive. Therefore, they too must experience the same change. That change is resurrection.


Blessed and holy is he that hath part in the first resurrection(Revelation 20:6)


Hath part means one is included in it. One belongs to the group of people who will participate in it. This is standard biblical language, just as Scripture speaks of having part in the inheritance, being partakers of the promise, for example. No one argues those realities are already fully realized in the present age.

If the first resurrection is reduced to spiritual life in the here and now, then several problems arise. No mortality is removed. No immortality is imparted. Death is not abolished. Paul’s insistence that flesh and blood cannot inherit the kingdom is ignored.

1 Corinthians 15:50 Now this I say, brethren, that flesh and blood cannot inherit the kingdom of God; neither doth corruption inherit incorruption.


A resurrection that leaves people mortal is not resurrection at all in Paul’s theology. Every single saved person---dead or alive---is still in a mortal state until the last trumpet. Therefore, every saved person must have part in the resurrection, including those alive at Christ’s return. Why? Because resurrection is what abolishes mortality. Resurrection is the moment when corruption puts on incorruption, mortality puts on immortality, death is finally swallowed up in victory. And that applies equally to the dead who rise first, and those that are still alive and remain. It might be a different manner for both groups, yet it is the same resurrection.

All believers---dead or alive at Christ’s return---are mortal prior to the last trumpet (1 Corinthians 15:51–52). Otherwise it is a contradiction that this mortal must put on immortality if one has already put on immortality before the last trump. Even the souls of the saved that are presently in heaven have yet to put on immortality. That means the body they exited back on earth is still mortal in the meantime. Therefore, all believers---dead and alive---must have part in the resurrection event, regardless of whether they previously experienced physical death or not.

On such the second death hath no power(Revelation 20:6)

If a spiritual resurrection pertaining to the here and now removed the power of the second death, apostasy would be impossible.

 

[WPM]

You don't know?

Lol. I do. I was asking you.

 

[Hazelelponi]

The above protest fails to provide a COMPETE list of all the verses using the word zao in the New Testament in order to prove which verses are NOT referring to being alive but rather to the spiritual life [zoe] which is the source of it,

and fails to provide adequate reason for switching the meaning in some verses only - even though the word zao (being alive) never refers to the zoe (life) that is the source of being alive,

and fails to provide a COMPLETE list of all the verses in the New Testament using the word zoe in order to prove which verses using the word are using it NOT in reference to life, but in reference to being alive,

and fails to provide a COMPLETE list of all the verses in the New Testament using the words égersis; anístēmi; and egeírō and anástasis (the words used in reference to the resurrection) - at the very least the ones referring to the resurrection whenever the words are used in reference to the resurrection

(the words égersis; anístēmi; and egeírō are not always used in reference to the resurrection: Sometimes they are used for rising up as in "get up!", or being raised up as a leader, or rising from sleep in a normal sense),

in order to prove that when the resurrection is being spoken about, the verse/s are NOT referring to the resurrection of the body, but of the human spirit,

and fails to provide a COMPLETE list of all the verses in the New Testament using the words zoopoieo and suzōopoiéō and make a comparison between them all in order to prove which verses are NOT referring to the quickening of the human body (but to the quickening of the human spirit instead).

You’re demanding exhaustive lists as a precondition for interpretation, but that isn’t how semantics or exegesis works. Your engaging in a fallacy called illegitimate totality transfer, ironically something that was mentioned by name in a thread I was reading earlier. This is the error of importing a total word meaning into every occurrence. However, the burden is on the person making universal claims (“zaō never…”). One counterexample falsifies an absolute.

For example, Jesus uses zaō language of people who are physically dead yet “live” to God (Luke 20:38). That alone shows zaō cannot be restricted to “bodily alive only” in every context.

So the question is not “did someone list every occurrence,” but “what does the word mean here in its genre and context.”

 

[Zao is life]

Love you and @Zao is life

Let's not grumble against one another(i have also been there done that)

Therefore be patient, brethren, until the coming of the Lord. See how the farmer waits for the precious fruit of the earth, waiting patiently for it until it receives the early and latter rain. You also be patient. Establish your hearts, for the coming of the Lord is at hand.

Do not grumble against one another, brethren, lest you be condemned. Behold, the Judge is standing at the door!
My brethren, take the prophets, who spoke in the name of the Lord, as an example of suffering and patience. Indeed we count them blessed who endure. You have heard of the perseverance of Job and seen the end intended by the Lord—that the Lord is very compassionate and merciful.

i know context but be very careful of this false speaking: "context context context"

For
γάρ (gar)
Conjunction
Strong's Greek 1063: For. A primary particle; properly, assigning a reason.

it is written:
γέγραπται (gegraptai)
Verb - Perfect Indicative Middle or Passive - 3rd Person Singular
Strong's Greek 1125: A primary verb; to 'grave', especially to write; figuratively, to describe.

“I will destroy
Ἀπολῶ (Apolō)
Verb - Future Indicative Active - 1st Person Singular
Strong's Greek 622: From apo and the base of olethros; to destroy fully, literally or figuratively.

the
τὴν (tēn)
Article - Accusative Feminine Singular
Strong's Greek 3588: The, the definite article. Including the feminine he, and the neuter to in all their inflections; the definite article; the.

wisdom
σοφίαν (sophian)
Noun - Accusative Feminine Singular
Strong's Greek 4678: Wisdom, insight, skill (human or divine), intelligence. From sophos; wisdom.

of the
τῶν (tōn)
Article - Genitive Masculine Plural
Strong's Greek 3588: The, the definite article. Including the feminine he, and the neuter to in all their inflections; the definite article; the.

wise;
σοφῶν (sophōn)
Adjective - Genitive Masculine Plural
Strong's Greek 4680: Wise, learned, cultivated, skilled, clever. Akin to saphes; wise.

the
τὴν (tēn)
Article - Accusative Feminine Singular
Strong's Greek 3588: The, the definite article. Including the feminine he, and the neuter to in all their inflections; the definite article; the.

intelligence
σύνεσιν (synesin)
Noun - Accusative Feminine Singular
Strong's Greek 4907: From suniemi; a mental putting together, i.e. Intelligence or the intellect.

of the
τῶν (tōn)
Article - Genitive Masculine Plural
Strong's Greek 3588: The, the definite article. Including the feminine he, and the neuter to in all their inflections; the definite article; the.

intelligent
συνετῶν (synetōn)
Adjective - Genitive Masculine Plural
Strong's Greek 4908: Intelligent, prudent, wise, understanding, discerning. From suniemi; mentally put together, i.e. Sagacious.

I will frustrate.” = I, the LORD will make null and void
ἀθετήσω (athetēsō)
Verb - Future Indicative Active - 1st Person Singular
Strong's Greek 114: From a compound of a and a derivative of tithemi; to set aside, i.e. to disesteem, neutralize or violate.

I don't know why "new Israel" (so-called, because Israel continued to exist through its remnant and Gentiles have been grafted into the same Israel)

I don't know why "new Israel" seems to think that they are not capable of the same human failings of "old Israel" (reflected in the Pharisees of Jesus day with all their wisdom and understanding which they believed they had in their education of their theology),

when Jesus said not all of it was biblical - but much of it was based on the traditions of men produced in "the wisdom of men".

Same Israel, same Pharisees, same adherence by the people - with the exception of a remnant - to the theology of those who believe they know - just has a different name, and different sets of doctrines.

I'm not grumbling against them though. It's just very very noticeable.

 

[WPM]

The above protest fails to provide a COMPETE list of all the verses using the word zao in the New Testament in order to prove which verses are NOT referring to being alive but rather to the spiritual life [zoe] which is the source of it,

and fails to provide adequate reason for switching the meaning in some verses only - even though the word zao (being alive) never refers to the zoe (life) that is the source of being alive,

and fails to provide a COMPLETE list of all the verses in the New Testament using the word zoe in order to prove which verses using the word are using it NOT in reference to life, but in reference to being alive,

and fails to provide a COMPLETE list of all the verses in the New Testament using the words égersis; anístēmi; and egeírō and anástasis (the words used in reference to the resurrection) - at the very least the ones referring to the resurrection whenever the words are used in reference to the resurrection

(the words égersis; anístēmi; and egeírō are not always used in reference to the resurrection: Sometimes they are used for rising up as in "get up!", or being raised up as a leader, or rising from sleep in a normal sense),

in order to prove that when the resurrection is being spoken about, the verse/s are NOT referring to the resurrection of the body, but of the human spirit,

and fails to provide a COMPLETE list of all the verses in the New Testament using the words zoopoieo and suzōopoiéō and make a comparison between them all in order to prove which verses are NOT referring to the quickening of the human body (but to the quickening of the human spirit instead).

This is just your opinions. This does not address the biblical evidence he/she presented.

The reader will see that you have avoided every counter argument presented.

 

[Zao is life]

You’re demanding exhaustive lists as a precondition for interpretation, but that isn’t how semantics or exegesis works. Your engaging in a fallacy called illegitimate totality transfer, ironically something that was mentioned by name in a thread I was reading earlier. This is the error of importing a total word meaning into every occurrence. However, the burden is on the person making universal claims (“zaō never…”). One counterexample falsifies an absolute.

For example, Jesus uses zaō language of people who are physically dead yet “live” to God (Luke 20:38). That alone shows zaō cannot be restricted to “bodily alive only” in every context.

So the question is not “did someone list every occurrence,” but “what does the word mean here in its genre and context.”

You do not know if your semantics and exegesis always works, nor if and where it doesn't work but has fallen short of producing correct doctrine, hence you also have no support for anything you say because your protest:

fails to provide a COMPETE list of all the verses using the word zao in the New Testament in order to prove which verses are NOT referring to being alive but rather to the spiritual life [zoe] which is the source of it,

and fails to provide adequate reason for switching the meaning in some verses only - even though the word zao (being alive) never refers to the zoe (life) that is the source of being alive,

and fails to provide a COMPLETE list of all the verses in the New Testament using the word zoe in order to prove which verses using the word are using it NOT in reference to life, but in reference to being alive,

and fails to provide a COMPLETE list of all the verses in the New Testament using the words égersis; anístēmi; and egeírō and anástasis (the words used in reference to the resurrection) - at the very least the ones referring to the resurrection whenever the words are used in reference to the resurrection

(the words égersis; anístēmi; and egeírō are not always used in reference to the resurrection: Sometimes they are used for rising up as in "get up!", or being raised up as a leader, or rising from sleep in a normal sense),

in order to prove that when the resurrection is being spoken about, the verse/s are NOT referring to the resurrection of the body, but of the human spirit,

and fails to provide a COMPLETE list of all the verses in the New Testament using the words zoopoieo and suzōopoiéō and make a comparison between them all in order to prove which verses are NOT referring to the quickening of the human body (but to the quickening of the human spirit instead).

"For this reason Christ died [apothnesko] and rose again from the dead [anistemi], and lived again [anazao: lived again in a body that is not dead], so that he may be the Lord of both the dead [nekros] and living [zao: those who are alive in a body that is not dead]." (Romans 14:9).

JESUS AND THE SADDUCEES

The Sadducees were bringing arguments against the concept of the resurrection of the dead to Jesus, so as biblical proof of the coming resurrection, Jesus pointed out:

1. The fact that God is not the God of the dead, but of those who are alive [zao]; and

2. The fact that God is called "The God of Abraham, and of Isaac, and of Jacob", who had all died.

Jesus said:

"As touching the dead [nekros[, that they rise [egeiro]: have ye not read in the book of Moses, how in the bush God spake unto him, saying, I am the God of Abraham, and the God of Isaac, and the God of Jacob? He is not the God of the dead [nekros], but the God of the living [zao: of those who are alive]: ye therefore do greatly err." (Mark 12:26-27).

The Sadducees understood that they could bring no further argument against the resurrection (of the body) from the dead, because Jesus reminded them that God is the God of Abraham, Isaac and Jacob, who were dead, and God is not the God of the dead, but of those who are alive in the body [zao].

AI - generated reply to "God of the living" (derived from main-stream Christian theology):

"In the Bible, God is referred to as the "God of the living," emphasizing His relationship with those who are spiritually alive.

(The Bible does **not** talk about created humans being "spiritually alive", but of those who have been given eternal life, which is in Christ - who alone possesses eternal life in Himself).

There is no such thing as a "spiritual" resurrection or a "spiritual" quickening (a quickening of a "dead human spirit") spoken of in the New Testament - as though such a "regenerated dead human spirit" is another source of eternal life [zoe aionios].

AI answer: "In the Bible, God is referred to as the "God of the living," emphasizing His relationship with those who are spiritually alive" (false).

True: In the Bible, the living [zao] God who alone is spiritually alive [zoe], having (eternal) life in Himself, is referred to as the "God of the living", emphasizing His relationship with created human beings who are alive [zao].

AI answer: "Jesus used this phrase to argue against the Sadducees, who did not believe in the resurrection of the body from the dead, to indicate that these patriarchs were still alive in God's presence." (false).

True: Jesus was referring to the fact that Abraham, Isaac and Jacob were not bodily living [zao], yet God was nevertheless still their God, therefore Abraham, Isaac and Jacob - who had died and were therefore dead, not zao (alive), would rise again from the dead bodily (hence they will be zao - alive in their resurrected bodies following their resurrection from the dead).

Hence, Jesus proved to the Saduccees that their arguments against the resurrection were all false. (Mark 12:26–27).