Revelation

THE BOOK OF REVELATION: M. M. NINAN
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
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 . . .”
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” . 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).
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”). 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” .
The following derivatives of neos are used in the New Testament: neotes (youth); neoteros (younger);
neophutos (newly planted); and ananeoo (to renew).
One Greek resource states: As distinct from néos, "new in time," kainós means "new in nature" (with an
implication of "better"). Both words suggest "unfamiliar," "unexpected," "wonderful," and the distinction
fades with time.
That KAINOS should not be taken as something totally new can be seen in a passage like the following:
If anyone is in Christ, there is a new creation: everything old has passed away; see, everything has
become new! (2 Corinthians 5:17)
They will perish, but you endure; they will all wear out like a garment. You change them like clothing, and
they pass away (Psalm 102:26).
Here the Apostle Paul uses KAINOS in the expression "new creation." Paul did not intend to convey the
idea that this is a completely different individual. There is continuity between the old person and the new
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