Wormwood
Chaps
Actually, I did do a word study. I just found nothing in the study that substantiates your point so I didnt bother writing out the details. However, I will spell out the details of my study on the word for your benefit.
προγινώσκω - The word is a conjunction of two Greek words, ginōskō which means "to know" and pro, which means "before." Essentially, the word means, "to know beforehand." The word is used here and in four other places in the NT - Acts 26:5; Rom 11:2; 1 Pet 1:20; 2 Pet 3:17. The noun version of this word is used twice: Acts 2:23; 1 Pet 1:2. Calvinists like to take this term to indicate a "distinguishing love" basing the concept of ginōskō as being used at times to indicate a concept of specific love or affection, or act of sexual intercourse. Thus, they try to equate this term with the idea of "election."
However, noncognitive uses of ginōskō are essentially non-existent in secular Greek. Even the Greek scholar, Moo admits that this type of usage is “somewhat strange against the background of broad Greek usage.” Also, the sexual connotation of ginōskō in no way supports the Calvinist concept that this knowledge equates choosing. In marriage, the distinguishing choice toward a person is already made prior to the sexual act. The sexual act itself does not connotate choosing. Thus, it seems silly to argue that knowing in this way is the equivalent of choosing.
Furthermore, even where the concepts of foreknowledge and God's love are combined does not indicate the basis for this love. None of these texts suggest that God's love toward these individuals was unconditional. In fact, 1 Cor 8:3 seems to say it is conditional: “The man who loves God is known by God.”
Moreover, in the analysis of NT texts of words linked to ginōskō (ginōskō, epiginōskō, oida), where the action of knowing directed toward a person (and not merely facts about them) show that such connotations have nothing to do with choosing or imposing a distinction. Rather, the words simply indicate a recognition of a person, acknowledgement of their identity (not the creation of it) and an experience of that person in the sense of a meaningful relationship.
So, there is your word study. The term προγινώσκω does not teach election. The word itself does not, in any way, substantiate the concept of creating a person's identity, but rather perceives and in some cases acknowledges an already existing identity.
I have to run. Ill try to touch on your other points later today.
προγινώσκω - The word is a conjunction of two Greek words, ginōskō which means "to know" and pro, which means "before." Essentially, the word means, "to know beforehand." The word is used here and in four other places in the NT - Acts 26:5; Rom 11:2; 1 Pet 1:20; 2 Pet 3:17. The noun version of this word is used twice: Acts 2:23; 1 Pet 1:2. Calvinists like to take this term to indicate a "distinguishing love" basing the concept of ginōskō as being used at times to indicate a concept of specific love or affection, or act of sexual intercourse. Thus, they try to equate this term with the idea of "election."
However, noncognitive uses of ginōskō are essentially non-existent in secular Greek. Even the Greek scholar, Moo admits that this type of usage is “somewhat strange against the background of broad Greek usage.” Also, the sexual connotation of ginōskō in no way supports the Calvinist concept that this knowledge equates choosing. In marriage, the distinguishing choice toward a person is already made prior to the sexual act. The sexual act itself does not connotate choosing. Thus, it seems silly to argue that knowing in this way is the equivalent of choosing.
Furthermore, even where the concepts of foreknowledge and God's love are combined does not indicate the basis for this love. None of these texts suggest that God's love toward these individuals was unconditional. In fact, 1 Cor 8:3 seems to say it is conditional: “The man who loves God is known by God.”
Moreover, in the analysis of NT texts of words linked to ginōskō (ginōskō, epiginōskō, oida), where the action of knowing directed toward a person (and not merely facts about them) show that such connotations have nothing to do with choosing or imposing a distinction. Rather, the words simply indicate a recognition of a person, acknowledgement of their identity (not the creation of it) and an experience of that person in the sense of a meaningful relationship.
So, there is your word study. The term προγινώσκω does not teach election. The word itself does not, in any way, substantiate the concept of creating a person's identity, but rather perceives and in some cases acknowledges an already existing identity.
I have to run. Ill try to touch on your other points later today.