Presciencia (gr. prógní‡sis, “prior knowledge”, “foreknowledge”). Aspect of God’s omniscience by which future events are known to him in advance and without any objective indication that they are about to occur. The term only appears in 1Pe 1:2, but in the 943 Greek text it is also in Act 2:23 (“foreknowledge”). In Romans 8:29; 11:2; etc., the verb form proginoskí‡, “to know in advance”, is used. The Scriptures in no way circumscribe God’s foreknowledge; indeed, they point to his ability to discern the future as primary evidence that he is God (Isa 42:9; 45:21; 46:10; 48:3-8). It is important to distinguish between foreknowledge and predestination.* “Know” does not mean “determine,” and “foreknowledge” should not be forced to mean “predetermine.” In Act 2:23 God’s foreknowledge regarding the vicarious death of Christ is related to his “plan” or infinite purpose that Christ should die for sinners. God foresaw, too, that some would accept the salvation provided, and to such He wanted to give them the privilege of becoming children of God (John 1:12). He preordained, or predestined, all who willingly accepted the gift of salvation “to be conformed to the image of his Son” (Rom 8:29). Thus, in the case of human beings as free moral agents, predestination is related to foreknowledge. According to v 30, those who are thus predestined to conform to the image of Christ are said to be “called,” “justified,” and “glorified.” Similarly, in 1Pe 1:2, divine election must be viewed as based on “God’s foreknowledge” regarding those who will accept his gift of salvation. Present. See Don. Loan. That which is given to a person for temporary use in case of need, and that must be returned to its owner (either the article or its equivalent). Lending a brother in time of need was a duty and an honor among the ancient Israelites (Deu 15:7-11; 24:10, 11). Unlike modern practice, God’s people were prohibited from charging interest (Heb. neshek and tarbîth or marbîth) on a loan to a poor Israelite (Exo 22:25), but this was always respected (Jer 15:10; Eze 18:13). The charging of interest was permitted when the loan was made to a foreigner (Deu 23:20). God saw that it was necessary to put certain safeguards in favor of the unfortunate person who had to take out a loan; for example, the lender could not retain as a pledge an item of clothing, the deprivation of which would cause difficulties for its owner (Exo 22:26, 27; Deu 24:17), nor a millstone, the absence of which would make it difficult or impossible to borrow. food preparation (Deu 24:6). Sometimes debtors who could not meet their obligations sold themselves or their children into slavery (2Ki 4:1). However, in such cases they were to serve only until the 7th year, or year of release (Lev 25:39-42; Deu 15:1, 2). In Nehemiah’s day, famine forced many very poor Jews in Judah to borrow money on their property and sell their children into slavery to buy food and pay their taxes, leaving them hopelessly indebted to their wealthier compatriots. This situation provoked Nehemiah’s anger, and prompted him to take steps to correct this evil (Neh 5:1-12). There is a possible allusion to Roman law in Christ’s parable of the unmerciful servant (Mat 18:25), in which as a creditor he ordered his insolvent debtor to be sold with his family and property to help settle the debt. of the. Christ made reference to charging interest on common business without condemning it (Mat 25:27; Luk 19:23).
Source: Evangelical Bible Dictionary
See “Omniscience.”
Christian Bible Dictionary
Dr. J. Dominguez
http://bible.com/dictionary/
Source: Christian Bible Dictionary
It is the divine virtue of knowing things before they happen. The Greek term is prognosis. The Lord Jesus was “delivered for the determined counsel and foreknowledge of God” (Acts 2:23). Believers are “chosen according to p. of God the Father† (1Pe 1:2). This allows God to call “things that are not, as if they were” (Rom 4:17). The NT also uses the verb proginosko (to know beforehand). Thus, we are told that he † œwhom he foreknew he also predestined † (Rom 8:29). For this he made a provision in Christ, who was † œ…already destined before the foundation of the world † (1Pe 1:20). Paul also uses the term to indicate that God, having known his people from before, was not going to abandon him († œGod has not rejected his people, whom he knew from before †). The Scriptures teach, however, that the fact that God can know all things that will come to pass in no way affects man’s moral responsibility, that he has to account for his deeds.
This divine capacity is totally incomprehensible to the human mind. But within their limitations men can know some things beforehand, for we read in 2Pe 3:17: “So you, brothers, knowing beforehand, beware…† . 3:17).
Source: Christian Bible Dictionary
type, DOC
vet, (Gr.: “prognosis”). A knowledge of people and circumstances before they exist. It is one of the divine attributes of God by which people are known to him and events determined in advance. This is a power totally beyond the comprehension of the human mind. The name “prognõsis” is translated “foreknowledge” (Acts 2:23) and “foreknowledge” (1 Pet. 1:2). The related verb, “proginõskõ”, is variously translated: “fore knew” (Rom. 8:29); “from before he knew” (Rom. 11:2); “already destined” (1 Pet. 1:20); “knowing it beforehand” (2 Pet. 3:17). It should be noted that God’s foreknowledge in no way eliminates man’s capacity as a responsible moral agent (Rom. 1:18-2:6).
Source: New Illustrated Bible Dictionary
prognosis (provgnwsi”, 4268), advance knowledge (see ADVANCE). It is translated “foreknowledge” in 1Pe 1:2:
Source: Vine New Testament Dictionary
In theological parlance, the word foreknowledge designates the foreknowledge or foresight that God has regarding all future events and their course. The Scriptures consistently represent God as knowing all things, real or possible, past, present, and future. While human knowledge is very limited and is derived from observation and a reasoning process, divine foreknowledge is unlimited and intuitive, innate and immediate. First, it involves a knowledge of God himself in all his dealings, and second, a knowledge of all things that are included in his eternal plan. Thus the basis for the prophecy is provided.
What we call “past,” “present,” and “future,” is all “present” in the divine mind. It can best be described as an eternal “now.” Isaiah describes God as “high and exalted, who dwells in Eternity” (Isa. 57:15); and the psalmist says, “A thousand years before your eyes are as yesterday, which is past, and as one of the night watches” (Ps. 90:4). Hence, the events that we see occur in time are those that God has appointed and set before himself from eternity. Time (see) is thus a property of finite creation and is objective to God. He is above time and sees it, but he is not conditioned by it.
Scripture teaches us very explicitly that God acts according to a plan. And, knowing that plan, he knows the future. “The counsel of the Lord will stand forever; the thoughts of his heart to all generations” (Ps. 33:11). “I am God and there is no other God, and there is none like me, who from the beginning announced the future, and from of old what was not yet done” (Is. 46:9, 10).
Probably the most difficult problem regarding foreknowledge has to do with the free will and moral responsibility of men. The Bible teaches the sovereignty of God, in which he is represented as predestining everything and controlling all events, and also teaches the free will of man, in which he makes his decisions and is morally responsible (Acts 4:27, 28; Eph 1:11; Rom 8:29, 30; Ps 33:11; Isa 14:14; Lk 22:22; Dan 4:35; Job 43:2). No attempt is made to give a complete explanation of this mystery. Calvinist theology emphasizes the doctrine of the sovereignty of God while at the same time insisting that man is free within the limits of his nature and that he is morally responsible. Arminianism, (see) on the other hand, puts foreknowledge in place of predestination. Some acknowledge that God foreknows all things. Others say that he foresaw all knowable events, but that the free acts of people are, by their very nature, uncertain. But this does not solve the problem. Because, if God’s foreknowledge of all things is recognized, then the acts of men become as certain as if they had been ordained in advance. But if we limit what God can know in advance, then we are presenting him as a God who does not know much of the future and who is acquiring vast amounts of knowledge every day. This also implies that his plans are subject to change, in order to accommodate changing circumstances.
BIBLIOGRAPHY
C.W. Hodge in ISBE; A.Stewart in HDB.
Loraine Boettner
ISBE International Standard Bible Encyclopaedia
HDB Hastings’ Dictionary of the Bible
Harrison, EF, Bromiley, GW, & Henry, CFH (2006). Dictionary of Theology (486). Grand Rapids, MI: Challenge Books.
Source: Dictionary of Theology