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[JohnD]

On 9/20/2022 at 2:21 AM, johann pretorius said:

Rom_8:15  For ye have not received the spirit of bondage again to fear; but ye have received the Spirit of adoption, whereby we cry, Abba, Father.

Rom_8:23  And not only they, but ourselves also, which have the firstfruits of the Spirit, even we ourselves groan within ourselves, waiting for the adoption, to wit, the redemption of our body.

Rom_9:4  Who are Israelites; to whom pertaineth the adoption, and the glory, and the covenants, and the giving of the law, and the service of God, and the promises;

Gal_4:5  To redeem them that were under the law, that we might receive the adoption of sons.

Eph_1:5  Having predestinated us unto the adoption of children by Jesus Christ to himself, according to the good pleasure of his will,...

ADOPTION (Gk. huiothesia, the “placing” as a “son”). The admission of a person to
some or all of the privileges of natural kinship. As the practice of adoption was
confined almost exclusively to sons—the case of Esther being an exception—it
probably had its origin in the natural desire for male offspring. This would be
especially true where force, rather than well-observed laws, decided the possession of
estates.
Hebrew. Abraham speaks of Eliezer (Gen. 15:3), a house-born slave, as his heir,
having probably adopted him as his son. Jacob adopted his grandsons Ephraim and
Manasseh, and counted them as his sons (48:6), thus enabling him to bestow through
them a double portion upon his favorite son Joseph. Sometimes a man without a son
would marry his daughter to a freed slave, the children then being accounted her
father’s; or the husband himself would be adopted as a son (1 Chron. 2:34). Most of
the early instances of adoption mentioned in the Bible were the acts of women who,
because of barrenness, gave their female slaves to their husbands with the intention of
adopting any children they might have. Thus Sarah gave Hagar to Abraham, and the
son (Ishmael) was considered the child of Abraham and Sarah (Gen. 16:1–15). The
childless Rachel gave her maid, Bilhah, to her husband (30:1–7) and was imitated by
Leah (30:9–13). In such cases the sons were regarded as fully equal in the right of
heritage with those by the legitimate wife.
Roman. Adoption was a familiar social phenomenon, and its initial ceremonies
and incidents occupied a large and important place in their laws. By adoption an
entire stranger in blood became a member of the family in a higher sense than some of
the family kin, emancipated sons, or descendants through females. Such a one
assumed the family name, engaged in its sacrificial rites, and became, not by
sufferance or at will, but to all intents and purposes, a member of the house of his
adoption. The tie thus formed could only be broken through the ceremony of
emancipation, and formed as complete a barrier to intermarriage as relationship by
blood. At Rome there were two kinds of adoption, both requiring the adopter to be a
male and childless: arrogatio and adoption proper. The former could only take place
where the person to be adopted was independent (sui juris) and his adopter had no
prospect of male offspring. The adopted one became, in the eyes of the law, a new
creature. He was born again into a new family. This custom was doubtless referred to
by Paul (Rom. 8:14–16).
The ceremony of adoption took place in the presence of seven witnesses. The
fictitious sale and resale, and the final “vindication” or claim, were accompanied by
the legal formula, and might mean the sale of a son into slavery or his adoption into a
new family, according to the words used. The touch of the festuca or ceremonial wand
might be accompanied by the formula, “I claim this man as my son,” or “I claim this
man as my slave.” It was the function of the witnesses, upon occasion, to testify that
the transaction was in truth the adoption of the child.
Greek. In Athens adoption took place either in the lifetime of the adopter or by
will; or if a man died childless and intestate, the state interfered to bring into his house
the man next entitled by the Attic law of inheritance, as heir and adopted son. If there
were daughters, one of them was usually betrothed to the adopted son. If after that a
male heir was born, he and the adopted son had equal rights.
ADOPTION (Theological). This term as used in a theological sense commonly
denotes that act of God by which He restores penitent and believing men to their
privileges as members of the divine family and makes them heirs of heaven.
1. Theology owes its use of the word adoption in this way to the apostle Paul. He
is the only Scripture writer who employs the term thus translated. The passages in
Paul’s writings in which the doctrine of adoption is stated in connection with the use
of that term are Rom. 8:15–17; Gal. 4:4–6; Eph. 1:5. These are not by any means,
however, the only passages in his writings in which the essential thought is plainly
declared (2 Cor. 6:18). And more generally speaking this may be said to be one of the
doctrines upon which the NT lays special stress. That we who have forfeited and lost
our place and privileges as children of God may be fully reinstated therein was one of
the great teachings of Jesus Christ. For that the parable of the prodigal son was
spoken.
Taking the Scripture teachings as a whole, adoption, it appears, while not the same
as our justification, is necessarily connected with it, as forgiveness would be empty
without restoration to the privileges forfeited by sin. Adoption and regeneration are
two phases of the same fact, regeneration meaning the reproduction of the filial
character, and adoption the restoration of the filial privilege. See Justification;
Regeneration.
Adoption is a word of position rather than relationship. The believer’s relation to
God as a child results from the new birth (John 1:12–13), whereas adoption is the
divine act whereby one who is already a child is, through redemption from the law,
placed in the position of an adult son (Gal. 4:1–5).
2. The word adoption is also used by the apostle Paul with reference to the full
and final outcome of salvation, the complete “revealing of the sons of God” and
perfect investiture with all their heavenly privileges, for which Christians must wait.
So he writes of waiting “for the revealing of the sons of God” and “waiting eagerly
for our adoption as sons, the redemption of our body” (Rom. 8:19, 23).
3. Another use of this word by the same apostle is in Rom. 9:4, where he speaks of
the Israelites “to whom belongs the adoption.” By this is meant the special place that
was given to Israel among the nations as the chosen people of God.
BIBLIOGRAPHY: A. H. Strong, Systematic Theology (1907), p. 857; L. S. Chafer,
Systematic Theology (1948), 3:242, 243; 7:9–11; J. B. Lightfoot, St. Paul’s Epistle to
the Galatians (1966), pp. 168–69; C. E. B. Cranfield, A Critical and Exegetical
Commentary on the Epistle to the Romans, International Critical Commentary (1975),
1:396–98; F. F. Bruce, Epistle to the Galatians, New International Greek Testament
Commentary (1982), pp. 196–98. 
Unger
@AdHoc

Hope this help
J.
 

John 20:

	17	Jesus		said		to		her	,	“	Do		not		touch		me	,	for		I		have		not		yet
		Ἰησοῦς3		λέγει1		→		αὐτῇ2			►6		Μή4		ἅπτου6		μου5		γὰρ8		→		►9		οὔπω7		←
		2424		3004				846					3361		680		3450		1063						3768
		93.169		33.69				92.11					69.3		18.6		92.1		89.23						67.129

ascended		to		the		Father	.	But		go		to		my		brothers		and
ἀναβέβηκα9		πρὸς10		τὸν11		πατέρα12		δὲ14		πορεύου13		πρὸς15		μου18		τοὺς16 ἀδελφούς17		καὶ19
305		4314		3588		3962		1161		4198		4314		3450		3588 80		2532
15.101		84.18		92.24		12.12		89.124		15.10		84.18		92.1		92.24 11.23		89.87

	tell		them	,	‘	I		am		ascending		to		my		Father		and		your		Father	,
	εἰπὲ20		αὐτοῖς21			→		→		Ἀναβαίνω22		πρὸς23		μου26		τὸν24 πατέρα25		καὶ27		ὑμῶν29		πατέρα28
	2036		846							305		4314		3450		3588 3962		2532		5216		3962
	33.69		92.11							15.101		84.18		92.1		92.24 12.12		89.92		92.7		12.12

and		my		God		and		your		God
καὶ30		μου32		θεόν31		καὶ33		ὑμῶν35		θεὸν34
2532		3450		2316		2532		5216		2316
91.12		92.1		12.1		89.92		92.7		12.1

W. Hall Harris III et al., eds.,

The Lexham English Bible (Bellingham, WA: Lexham Press, 2012), Jn 20:17.

Jesus drew the distinction between his relationship to the Father and ours in both divinity and fatherhood.

We are the adopted children of the Father of Jesus through faith in his Son.