{"id":2161,"date":"2013-03-01T00:55:32","date_gmt":"2013-02-28T18:55:32","guid":{"rendered":"https:\/\/intelligent-torvalds.74-208-171-134.plesk.page\/?p=2161"},"modified":"2026-01-30T13:19:17","modified_gmt":"2026-01-30T19:19:17","slug":"son-of-god-john-part-4","status":"publish","type":"post","link":"https:\/\/religiousmind.net\/?p=2161","title":{"rendered":"Son of God – John, Part 4"},"content":{"rendered":"

This is round three<\/a> of my attempt to determine whether that the light has come into the world and people loved the darkness rather than the light<\/i>1<\/sup><\/a> is the judgment\/condemnation God did not send his<\/a> Son into the world to<\/i> do2<\/sup><\/a> and has been<\/i> done already<\/i> to the one who does not believe<\/i>,3<\/sup><\/a> or the basis for judging<\/i>,4<\/sup><\/a> and the rationale or justification for condemning one to burn in hell for all eternity.\u00a0 First, that the light has come into the world and people loved the darkness rather than the light<\/i> could be a judgment.\u00a0 (\u201cOh, you lover of darkness\u201d is admittedly a bit weak as condemnation.)\u00a0 But loving darkness rather than light is merely a preference, and cannot be a basis for judging<\/i> apart from the reality that preference indicates:\u00a0 because their deeds were evil<\/i>.5<\/sup><\/a>\u00a0 In other words evil deeds supply the power that justifies making a preference for darkness a basis for judging, and then condemning someone to hell.<\/p>\n

<\/a>I never thought to question the translation of \u03c0\u03bf\u03bd\u03b7\u03c1\u1f70<\/a> (a form of \u03c0\u03bf\u03bd\u03b7\u03c1\u03cc\u03c2<\/a>) as evil<\/i> until I read the definitions in the NET online Bible<\/a>: \u201c1) full of labours, annoyances, hardships 1a) pressed and harassed by labours 1b) bringing toils, annoyances, perils; of a time full of peril to Christian faith and steadfastness; causing pain and trouble 2) bad, of a bad nature or condition 2a) in a physical sense: diseased or blind 2b) in an ethical sense: evil wicked, bad.\u201d\u00a0 But was Jesus speaking ethically as a moral philosopher?\u00a0 It seems to me that I would have related to Him a whole lot sooner if that were the case.\u00a0 I loved Socrates<\/a>.<\/p>\n

But before I substitute any other definitions I should point out that the NET translation is not alone in translating \u03c0\u03bf\u03bd\u03b7\u03c1\u1f70<\/a> evil<\/i>.\u00a0 The NAS and KJV use the word evil<\/i>, too.\u00a0 That is getting very close to the beginning of translating the New Testament into the English language.\u00a0 This is a long tradition.\u00a0 Perhaps the translators of the NAS and KJV didn\u2019t know all the meanings for \u03c0\u03bf\u03bd\u03b7\u03c1\u1f70<\/a> that the translators of the NET had at their disposal.\u00a0 So I\u2019ll begin with the more limited definition from Strong\u2019s Concordance: \u201churtful<\/i>, that is,\u00a0evil<\/i> (properly in effect or influence, and thus differing from\u00a0G2556, which refers rather to\u00a0essential<\/i> character\u2026).\u201d<\/p>\n

Now this is the basis for judging: that the light has come into the world and people loved the darkness rather than the light, because their deeds were<\/i> [hurtful].6<\/sup><\/a>\u00a0 Obviously, hurtful<\/i> lacks the justificatory power of evil<\/i> (e.g.<\/em>, the power to justify judging and condemning someone to hell), but it does sound like Jesus.<\/p>\n

Saul, Saul<\/i>, Jesus said, why are you persecuting me?\u00a0 You are hurting yourself by kicking against the goads<\/i>.7<\/sup><\/a>\u00a0 The implication here was that Jesus had already reached out to Saul in other more subtle ways.\u00a0 But Saul\u2019s faith in his religion was so strong that it took nothing less than a personal appearance in all his glory (which Saul perceived as a blinding light and a voice) to persuade Saul to hear.\u00a0 Jesus did not say, \u201cSaul, Saul, you evil sinner, why are you arresting my followers and condemning them to death?\u201d\u00a0 His concern was that Saul\u2019s persistent and stubborn resistance to the insistent and stubborn call of God was hard on Saul.<\/p>\n

So I said<\/i>,8<\/sup><\/a> Paul (Saul) continued, \u201cWho are you, Lord?\u201d\u00a0 And the Lord<\/i>9<\/sup><\/a> replied, \u201cI am Jesus whom you are persecuting. \u00a0But get up and stand on your feet, for I have appeared to you for this reason, to designate you in advance as a servant and witness to the things you have seen and to the things in which I will appear to you. \u00a0I will rescue you from your own people and from<\/i>10<\/sup><\/a> the Gentiles, to whom I<\/i>11<\/sup><\/a> am sending you to open their eyes so that they turn from darkness <\/i>(\u03c3\u03ba\u03cc\u03c4\u03bf\u03c5\u03c2<\/a>, a form of \u03c3\u03ba\u03cc\u03c4\u03bf\u03c2<\/a>) to light <\/i>(\u03c6\u1ff6\u03c2<\/a>) and from the power of Satan to God, so that they may receive forgiveness of sins and a share among those who are sanctified by faith in me.\u201d<\/i>12<\/sup><\/a><\/p>\n

So rather than standing back in ethical detachment as a moral philosopher, using people\u2019s preference for darkness as a basis for judging<\/i> and then condemning them to hell, this sounds as if Jesus sent Saul (Paul) to open their eyes so that they turn from darkness <\/i>(\u03c3\u03ba\u03cc\u03c4\u03bf\u03c5\u03c2<\/a>, a form of \u03c3\u03ba\u03cc\u03c4\u03bf\u03c2<\/a>) to light <\/i>(\u03c6\u1ff6\u03c2<\/a>) and from the power of Satan to God, so that they may receive forgiveness of sins and a share among those who are sanctified by faith in <\/i>[Jesus].<\/i>\u00a0 In this light then, that the light<\/i> (\u03c6\u1ff6\u03c2<\/a>) has come into the world and people loved the darkness<\/i> (\u03c3\u03ba\u03cc\u03c4\u03bf\u03c2<\/a>) rather than the light<\/i> (\u03c6\u1ff6\u03c2<\/a>) sounds more like a judgment<\/i> than a basis for judging<\/i>. \u00a0And this judgment prompted at least two action items on the divine to-do list.\u00a0 It is the reason God sent his Son into the world, that the world should be saved through him<\/i>, and the reason Jesus, the Son, sent Saul to open <\/i>[Gentile\u2019s] eyes<\/i>.<\/p>\n

To be fair to the NET translators, they didn\u2019t think Jesus was speaking in John 3:19.\u00a0 Perhaps John was speaking ethically as a moral philosopher.\u00a0 So I turned to another instance of \u03c0\u03bf\u03bd\u03b7\u03c1\u1f70 translated evil <\/i>in John\u2019s Gospel.\u00a0 The world cannot hate you<\/i>, Jesus told his half brothers, but it hates me, because I am testifying <\/i>(\u03bc\u03b1\u03c1\u03c4\u03c5\u03c1\u1ff6<\/a>, a form of \u03bc\u03b1\u03c1\u03c4\u03c5\u03c1\u03ad\u03c9<\/a>) about it that its deeds are evil<\/i> (\u03c0\u03bf\u03bd\u03b7\u03c1\u03ac<\/a>).13<\/sup><\/a>\u00a0 Again evil<\/i> is used in all three translations, KJV, NAS and NET.<\/p>\n\n\n\n\n
<\/td>\n\n

KJV<\/p>\n<\/td>\n

\n

NAS<\/p>\n<\/td>\n

\n

NET<\/p>\n<\/td>\n<\/tr>\n

7:7<\/td>\nThe world cannot hate you; but me it hateth, because I testify of it, that the works thereof are evil.<\/td>\n“The world cannot hate you, but it hates Me because I testify of it, that its deeds are evil.\u201d<\/td>\n\u201cThe world cannot hate you, but it hates me, because I am testifying about it that its deeds are evil.\u201d<\/td>\n<\/tr>\n<\/tbody>\n<\/table>\n

If Jesus had been traveling around Judea \u201ctestifying\u201d that people\u2019s deeds were evil, it would seem a little bit like what God did not send his Son into the world to do<\/a> (that is, judge<\/em> or condemn the world<\/em>).\u00a0 But Jesus had also said, If I testify <\/i>(\u03bc\u03b1\u03c1\u03c4\u03c5\u03c1\u1ff6<\/a>, a form of \u03bc\u03b1\u03c1\u03c4\u03c5\u03c1\u03ad\u03c9<\/a>) about myself, my testimony is not true<\/i>,14<\/sup><\/a> and, the deeds that the Father has assigned me to complete \u2013 the deeds I<\/a> am now doing \u2013 testify <\/i>(\u03bc\u03b1\u03c1\u03c4\u03c5\u03c1\u03b5\u1fd6<\/a>, another form of \u03bc\u03b1\u03c1\u03c4\u03c5\u03c1\u03ad\u03c9<\/a>) about me that the Father has sent me<\/i>.15<\/sup><\/a>\u00a0 It isn\u2019t hard for me to imagine that Jesus\u2019 righteousness testified to those around Him that their deeds didn\u2019t measure up.\u00a0 But here I picked up the scent. \u00a0It will be harder to throw me off the trail.<\/p>\n

The word evil<\/i> conjures an image of sin and sinners, violations of God\u2019s holy law.\u00a0 But that doesn\u2019t square with the Gospel narratives at all.\u00a0 It wasn\u2019t an angry mob of prostitutes and tax collectors that led Jesus to Golgotha.\u00a0 It was a mob of religious people, indignant because his deeds of righteousness testified that their religious deeds were hurtful<\/i> (as opposed to evil<\/i>).\u00a0 Their religion kept them from coming to Him.\u00a0 He was ready to forgive their sin, their evil<\/i>, but their faith in their religion and their own \u201crighteous\u201d deeds were the hurtful<\/i> deeds that caused them so much harm.<\/p>\n

<\/a>I feel more confident now to substitute what the NET translators considered the first definition of \u03c0\u03bf\u03bd\u03b7\u03c1\u1f70<\/a> (a form of \u03c0\u03bf\u03bd\u03b7\u03c1\u03cc\u03c2<\/a>):\u00a0 Now this is the<\/i> [judgment]: that the light has come into the world and people loved the darkness rather than the light, because their deeds were<\/i> [full of labours, annoyances, and hardships].16<\/sup><\/a>\u00a0 This definitely sounds like Jesus.\u00a0 Come to me<\/i>, He said, all you who are weary and burdened<\/a>, and I will give you rest.\u00a0 Take my yoke on you and learn from me, because I am gentle<\/a> and humble in heart, and you will find rest for your souls <\/i>[Table<\/a>]. \u00a0For my yoke is easy to bear, and my load is not hard to carry<\/i>.17<\/sup><\/a><\/p>\n

If I continue in this vein, rejecting the ethical definition of \u03c6\u03b1\u1fe6\u03bb\u03b1<\/a> (a form of \u03c6\u03b1\u1fe6\u03bb\u03bf\u03c2<\/a>),I get, For everyone who does<\/i> [ordinary or worthless] deeds hates the light and does not come to the light, so that their deeds will not be exposed<\/i> [e.g., as ordinary or worthless].\u00a0 But the one who practices the truth comes to the light, so that it may be plainly evident that his deeds have been done in God<\/i>.18<\/sup><\/a><\/p>\n

<\/a>While in<\/i> is a perfectly acceptable translation of \u1f10\u03bd<\/a>, the NET translators used with<\/i> 145 times and by<\/i> 135 times in other places in the New Testament.\u00a0 But the one who practices the truth comes to the light, so that it may be plainly evident that his deeds have been done <\/i>[by] God<\/i>, would have further highlighted the contrast between righteousness and ordinary or worthless religious works done in one\u2019s own strength.<\/p>\n

It seems to me now that the translation of \u03c0\u03bf\u03bd\u03b7\u03c1\u03ac<\/a> as evil<\/i> in these two instances was at best the work of moral philosophers recasting Jesus in their own image. \u00a0At worst it was the religious mind reasserting itself while attempting to remain in the shadows by focusing the light away from itself and on to the evil<\/i>.\u00a0 But Jesus said to them, \u201cI tell you the truth, tax collectors and prostitutes will go ahead of you into the kingdom of God!\u201d<\/i>19<\/sup><\/a><\/p>\n

 <\/p>\n

Addendum<\/b>: January 30, 2026<\/span>
\nTables comparing Acts 26:15<\/a> and 26:17<\/a> in the KJV and NET follow.<\/span><\/p>\n\n\n\n\n
\n

<\/a>Acts 26:15 (NET)<\/span><\/span><\/p>\n<\/td>\n

\n

Acts 26:15 (KJV)<\/span><\/span><\/p>\n<\/td>\n<\/tr>\n

So I said, \u2018Who are you, Lord?\u2019 And the Lord<\/b> replied, \u2018I am Jesus whom you are persecuting.<\/span><\/span><\/td>\nAnd I said, Who art thou, Lord? And he said, I am Jesus whom thou persecutest.<\/span><\/span><\/td>\n<\/tr>\n<\/tbody>\n<\/table>\n\n\n\n\n
\n

Acts 26:15 (NET Parallel Greek)<\/a><\/span><\/span><\/p>\n<\/td>\n

\n

Acts 26:15 (Stephanus Textus Receptus)<\/a><\/span><\/span><\/p>\n<\/td>\n

\n

Acts 26:15 (Byzantine Majority Text)<\/a><\/span><\/span><\/p>\n<\/td>\n<\/tr>\n

\u1f10\u03b3\u1f7c \u03b4\u1f72 \u03b5\u1f36\u03c0\u03b1<\/a><\/b>\u0387 \u03c4\u1f77\u03c2 \u03b5\u1f36, \u03ba\u1f7b\u03c1\u03b9\u03b5\u037e \u1f41 \u03b4\u1f72 \u03ba\u1f7b\u03c1\u03b9\u03bf\u03c2<\/a><\/b> \u03b5\u1f36\u03c0\u03b5\u03bd\u0387 \u1f10\u03b3\u1f7d \u03b5\u1f30\u03bc\u03b9 \u1f38\u03b7\u03c3\u03bf\u1fe6\u03c2 \u1f43\u03bd \u03c3\u1f7a \u03b4\u03b9\u1f7d\u03ba\u03b5\u03b9\u03c2<\/span><\/span><\/td>\n\u03b5\u03b3\u03c9 \u03b4\u03b5 \u03b5\u03b9\u03c0\u03bf\u03bd<\/a> \u03c4\u03b9\u03c2 \u03b5\u03b9 \u03ba\u03c5\u03c1\u03b9\u03b5 \u03bf \u03b4\u03b5 \u03b5\u03b9\u03c0\u03b5\u03bd \u03b5\u03b3\u03c9 \u03b5\u03b9\u03bc\u03b9 \u03b9\u03b7\u03c3\u03bf\u03c5\u03c2 \u03bf\u03bd \u03c3\u03c5 \u03b4\u03b9\u03c9\u03ba\u03b5\u03b9\u03c2<\/span><\/span><\/td>\n\u03b5\u03b3\u03c9 \u03b4\u03b5 \u03b5\u03b9\u03c0\u03bf\u03bd \u03c4\u03b9\u03c2 \u03b5\u03b9 \u03ba\u03c5\u03c1\u03b9\u03b5 \u03bf \u03b4\u03b5 \u03b5\u03b9\u03c0\u03b5\u03bd \u03b5\u03b3\u03c9 \u03b5\u03b9\u03bc\u03b9 \u03b9\u03b7\u03c3\u03bf\u03c5\u03c2 \u03bf\u03bd \u03c3\u03c5 \u03b4\u03b9\u03c9\u03ba\u03b5\u03b9\u03c2<\/span><\/span><\/td>\n<\/tr>\n<\/tbody>\n<\/table>\n\n\n\n\n
\n

<\/a>Acts 26:17 (NET)<\/span><\/span><\/p>\n<\/td>\n

\n

Acts 26:17 (KJV)<\/span><\/span><\/p>\n<\/td>\n<\/tr>\n

I will rescue you from your own people and from the Gentiles, to whom I am sending you<\/span><\/span><\/td>\nDelivering thee from the people, and from the Gentiles, unto whom now I send thee,<\/span><\/span><\/td>\n<\/tr>\n<\/tbody>\n<\/table>\n\n\n\n\n
\n

Acts 26:17 (NET Parallel Greek)<\/a><\/span><\/span><\/p>\n<\/td>\n

\n

Acts 26:17 (Stephanus Textus Receptus)<\/a><\/span><\/span><\/p>\n<\/td>\n

\n

Acts 26:17 (Byzantine Majority Text)<\/a><\/span><\/span><\/p>\n<\/td>\n<\/tr>\n

\u1f10\u03be\u03b1\u03b9\u03c1\u03bf\u1f7b\u03bc\u03b5\u03bd\u03bf\u03c2 \u03c3\u03b5 \u1f10\u03ba \u03c4\u03bf\u1fe6 \u03bb\u03b1\u03bf\u1fe6 \u03ba\u03b1\u1f76 \u1f10\u03ba<\/b><\/a> \u03c4\u1ff6\u03bd \u1f10\u03b8\u03bd\u1ff6\u03bd \u03b5\u1f30\u03c2 \u03bf\u1f53\u03c2 \u1f10\u03b3\u1f7c<\/a><\/b> \u1f00\u03c0\u03bf\u03c3\u03c4\u1f73\u03bb\u03bb\u03c9 \u03c3\u03b5<\/span><\/span><\/td>\n\u03b5\u03be\u03b1\u03b9\u03c1\u03bf\u03c5\u03bc\u03b5\u03bd\u03bf\u03c2 \u03c3\u03b5 \u03b5\u03ba \u03c4\u03bf\u03c5 \u03bb\u03b1\u03bf\u03c5 \u03ba\u03b1\u03b9 \u03c4\u03c9\u03bd \u03b5\u03b8\u03bd\u03c9\u03bd \u03b5\u03b9\u03c2 \u03bf\u03c5\u03c2 \u03bd\u03c5\u03bd<\/a><\/b> \u03c3\u03b5 \u03b1\u03c0\u03bf\u03c3\u03c4\u03b5\u03bb\u03bb\u03c9<\/span><\/span><\/td>\n\u03b5\u03be\u03b1\u03b9\u03c1\u03bf\u03c5\u03bc\u03b5\u03bd\u03bf\u03c2 \u03c3\u03b5 \u03b5\u03ba \u03c4\u03bf\u03c5 \u03bb\u03b1\u03bf\u03c5 \u03ba\u03b1\u03b9 \u03c4\u03c9\u03bd \u03b5\u03b8\u03bd\u03c9\u03bd \u03b5\u03b9\u03c2 \u03bf\u03c5\u03c2 \u03b5\u03b3\u03c9<\/b> \u03c3\u03b5 \u03b1\u03c0\u03bf\u03c3\u03c4\u03b5\u03bb\u03bb\u03c9<\/span><\/span><\/td>\n<\/tr>\n<\/tbody>\n<\/table>\n
\n
Son of God – John, Part 5<\/em><\/a><\/div>\n
Back to Antichrist – Part 3<\/em><\/a><\/div>\n
Back to Son of God – 1 John, Part 1<\/em><\/a><\/div>\n
Back to Fear – Exodus, Part 9<\/em><\/a><\/div>\n
Back to Torture, Part 1<\/em><\/a><\/div>\n
Back to Romans, Part 51<\/em><\/a><\/div>\n
Back to My Reasons and My Reason, Part 6<\/em><\/a><\/div>\n
Back to Romans, Part 79<\/em><\/a><\/div>\n
Back to Who Am I? Part 5<\/em><\/a><\/div>\n
Back to To Make Holy, Part 1<\/em><\/a><\/div>\n
Back to Who Am I? Part 6<\/em><\/a><\/div>\n
Back to My Deeds, Part 2<\/em><\/a><\/div>\n
Back to My Deeds, Part 3<\/em><\/a><\/div>\n
Back to Keep Yourselves From Idols, Part 3<\/em><\/a><\/div>\n
<\/div>\n
\n
\n

1<\/sup><\/a> John 3:19 (NET)<\/p>\n<\/div>\n

\n

2<\/sup><\/a> John 3:17 (NET) Table<\/a><\/p>\n<\/div>\n

\n

3<\/sup><\/a> John 3:18 (NET)<\/p>\n<\/div>\n

\n

4<\/sup><\/a> John 3:19 (NET)<\/p>\n<\/div>\n

\n

5<\/sup><\/a> John 3:19b (NET)<\/p>\n<\/div>\n

\n

6<\/sup><\/a> John 3:19 (NET)<\/p>\n<\/div>\n

\n

7<\/sup><\/a> Acts 26:14b (NET) Table<\/a><\/p>\n<\/div>\n

\n

8<\/sup><\/a> The NET parallel Greek<\/a> text and NA28<\/sup><\/a> had \u03b5\u1f36\u03c0\u03b1<\/a> here, a form of \u03bb\u03ad\u03b3\u03c9<\/a> in the 1st aorist tense<\/a>, where the Stephanus Textus Receptus<\/a> and Byzantine Majority Text<\/a> had the verb \u03b5\u03b9\u03c0\u03bf\u03bd<\/a> in the 2nd aorist tense<\/a>.<\/p>\n<\/div>\n

\n

9<\/sup><\/a> The NET parallel Greek<\/a> text and NA28<\/sup><\/a> had \u03ba\u1f7b\u03c1\u03b9\u03bf\u03c2<\/a> here. The Stephanus Textus Receptus<\/a> and Byzantine Majority Text<\/a> did not (KJV: he<\/em>).<\/p>\n<\/div>\n

\n

10<\/sup><\/a> The NET parallel Greek<\/a> text and NA28<\/sup><\/a> had \u1f10\u03ba<\/a> here. The Stephanus Textus Receptus<\/a> and Byzantine Majority Text<\/a> did not.<\/p>\n<\/div>\n

\n

11<\/sup><\/a> The NET parallel Greek<\/a> text, NA28<\/sup><\/a> and Byzantine Majority Text<\/a> had \u1f10\u03b3\u1f7c<\/a> here, where the Stephanus Textus Receptus<\/a> had \u03bd\u03c5\u03bd<\/a> (KJV: now<\/em>).<\/p>\n<\/div>\n

\n

12<\/sup><\/a> Acts 26:15-18 (NET)<\/p>\n<\/div>\n

\n

13<\/sup><\/a> John 7:7 (NET)<\/p>\n<\/div>\n

\n

14<\/sup><\/a> John 5:31 (NET)<\/p>\n<\/div>\n

\n

15<\/sup><\/a> John 5:36b (NET) Table<\/a><\/p>\n<\/div>\n

\n

16<\/sup><\/a> John 3:19 (NET)<\/p>\n<\/div>\n

\n

17<\/sup><\/a> Matthew 11:28-30 (NET)<\/p>\n<\/div>\n

\n

18<\/sup><\/a> John 3:20, 21 (NET)<\/p>\n<\/div>\n

\n

19<\/sup><\/a> Matthew 21:31b (NET) Table<\/a><\/p>\n<\/div>\n<\/div>\n","protected":false},"excerpt":{"rendered":"

This is round three of my attempt to determine whether that the light has come into the world and people loved the darkness rather than the light1 is the judgment\/condemnation God did not send his Son into the world to … Continue reading →<\/span><\/a><\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[6,1485],"tags":[848,1585,1589,1452,1489,1340,1587,1588,1586,1590],"class_list":["post-2161","post","type-post","status-publish","format-standard","hentry","category-section-two","category-son-of-god","tag-acts-2614","tag-acts-2615-18","tag-john-1128-30","tag-john-317","tag-john-319","tag-john-320-21","tag-john-531","tag-john-536","tag-john-77","tag-matthew-2131"],"jetpack_featured_media_url":"","_links":{"self":[{"href":"https:\/\/religiousmind.net\/index.php?rest_route=\/wp\/v2\/posts\/2161","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/religiousmind.net\/index.php?rest_route=\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/religiousmind.net\/index.php?rest_route=\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/religiousmind.net\/index.php?rest_route=\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/religiousmind.net\/index.php?rest_route=%2Fwp%2Fv2%2Fcomments&post=2161"}],"version-history":[{"count":5,"href":"https:\/\/religiousmind.net\/index.php?rest_route=\/wp\/v2\/posts\/2161\/revisions"}],"predecessor-version":[{"id":28856,"href":"https:\/\/religiousmind.net\/index.php?rest_route=\/wp\/v2\/posts\/2161\/revisions\/28856"}],"wp:attachment":[{"href":"https:\/\/religiousmind.net\/index.php?rest_route=%2Fwp%2Fv2%2Fmedia&parent=2161"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/religiousmind.net\/index.php?rest_route=%2Fwp%2Fv2%2Fcategories&post=2161"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/religiousmind.net\/index.php?rest_route=%2Fwp%2Fv2%2Ftags&post=2161"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}