The radically "New Man" {dictionary}
from "the lectionary" blog
Kainos conveys the idea of qualitative newness, describing something that is comparatively new in character. It was chosen by the New Testament writers to emphasize the fundamental difference between the Law and the revelation in Christ.
Mounce and Hoch observe that “kainós carries over the basic eschatological orientation of the OT prophets who spoke of the age to come, the new age of messianic fulfillment. Jesus’ first coming introduced radical changes in salvation-history, inaugurating the new age(era) anticipated by the prophets”(526). According to Behm, “kainós denotes the new and miraculous thing that the age of salvation brings. It is thus a key teleological term in eschatological promise..” (“Kainós” 388).
With neos the temporal aspect is dominant, marking out the present moment as compared with a former: new dough (1 Cor. 5:7), freshly prepared and not yet blended with leaven; new wine, fresh wine, still fermenting (Matt. 9:17, par. Mk. 2:22, Lk. 5:38); a new man, God’s new creation (Col. 3:9f.)[;] the new covenant, God’s new design as contrasted with the old covenant broken by men (Heb. 12:24). (675)
Behm contrasts neos and kainos :
“Meaning ‘belonging to the present,’ néos has the nuances of ‘fresh’ and ‘young.’ ..The reference is to a new age, whereas kainós would suggest a new nature..“ (“Néos” 628). He goes to observe that “[u]nlike kainós, néos does not have an eschatological content in the NT. It refers to the new reality of present salvation” (628).
Here is the original study : New or Renewed Covenant?
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The following excerpt is intended to assist those who wish to better understand the restored status of the New Testament and the new status of believers, which is radically distinct from the Law and Jewish traditions. Apostolic terminology is under constant attack due to the biases found in postmodern culture and politically motivated theological trends.
This ongoing distortion can only be countered in a concrete way, through linguistic and cultural instruction, by contrasting it with the original status given from heaven—which the apostles themselves achieved through hard work, much suffering, and persecution.
This ongoing distortion can only be countered in a concrete way, through linguistic and cultural instruction, by contrasting it with the original status given from heaven—which the apostles themselves achieved through hard work, much suffering, and persecution.
Kainos
Kainos is the most common word for new in the New Testament, occurring in its root form over 40 times. According to Joseph Thayer, its primary meaning is “recently made, fresh, recent, unused, unworn” (317). Its secondary (and distinctive) meaning is “of a new kind; unprecedented, novel, uncommon, unheard of” (317).Mounce and Hoch observe that “kainós carries over the basic eschatological orientation of the OT prophets who spoke of the age to come, the new age of messianic fulfillment. Jesus’ first coming introduced radical changes in salvation-history, inaugurating the new age(era) anticipated by the prophets”(526). According to Behm, “kainós denotes the new and miraculous thing that the age of salvation brings. It is thus a key teleological term in eschatological promise..” (“Kainós” 388).
The following derivatives of kainos are used in the New Testament: kainotes (newness); anakainizo (to renew); anakainoo (to make new); anakainosis (renewal); and egkainizo (to dedicate).
Neos
Neos is the second most common word for new in the New Testament, occurring in its root form over 20 times. Thayer identifies its primary meaning as “recently born, young, youthful,” and its secondary meaning as “new” (424). Hermann Haarbeck corroborates: “neos.. has the temporal sense of belonging to the present moment, and so new, not previously existent, just now appearing, in short: new, young” (2:674). He explains further:With neos the temporal aspect is dominant, marking out the present moment as compared with a former: new dough (1 Cor. 5:7), freshly prepared and not yet blended with leaven; new wine, fresh wine, still fermenting (Matt. 9:17, par. Mk. 2:22, Lk. 5:38); a new man, God’s new creation (Col. 3:9f.)[;] the new covenant, God’s new design as contrasted with the old covenant broken by men (Heb. 12:24). (675)
“Meaning ‘belonging to the present,’ néos has the nuances of ‘fresh’ and ‘young.’ ..The reference is to a new age, whereas kainós would suggest a new nature..“ (“Néos” 628). He goes to observe that “[u]nlike kainós, néos does not have an eschatological content in the NT. It refers to the new reality of present salvation” (628).
The following derivatives of neos are used in the New Testament: neotes (youth); neoteros (younger); neophutos (newly planted); and ananeoo (to renew).
Here is the original study : New or Renewed Covenant?
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