In another essay I quoted Paul: For [the day of the Lord] will not arrive until the rebellion comes and the man of lawlessness is revealed, the son of destruction (ὁ υἱὸς τῆς ἀπωλείας).¹ Now I have to consider whether my assumption that Jesus called Judas Iscariot ὁ υἱὸς τῆς ἀπωλείας (NET: the one destined for destruction) is like Jesus’ disciples’ discussion about having no bread² after He said: “Watch out! Beware of the yeast of the Pharisees and the yeast of Herod!”³

Here I’ll begin with Paul’s conclusion to his discussion of ἀποκαλυφθῇ ὁ ἄνθρωπος τῆς ἀνομίας, the revelation of the man of lawlessness (2 Thessalonians 2:12 NET):

And so all of them who have not believed the truth but⁴ have delighted in⁵ evil will be condemned.

This would be a very straightforward statement if the Greek word translated will be condemned (KJV: might be damned) was καταδικάσονται (a form of καταδικάζω). You have condemned (κατεδικάσατε, another form of καταδικάζω) and murdered the righteous person,⁶ James wrote of the rich. [T]he chief priests and the elders of the Jews informed me about [Paul], Festus explained to King Agrippa, asking for a sentence of condemnation⁷ (καταδίκην, a form of καταδίκη) against him.⁸

The Greek word καταδίκη is the noun form of the verb καταδικάζω. Paul had clearly understood this καταδίκη as a sentence of death if convicted: If then I am in the wrong and have done anything that deserves death, I am not trying to escape dying, but if not one of their charges against me is true, no one can hand me over to them. I appeal to Caesar!⁹

Jesus used a form of the verb καταδικάζω in quite another way (Matthew 12:1-3a, 7 NET):

At that time Jesus went through the grain fields on a Sabbath. His disciples were hungry, and they began to pick heads of wheat and eat them. But when the Pharisees saw this they said¹⁰ to him, “Look, your disciples are doing what is against the law to do on the Sabbath.” He said to them…

“If you had known what this means: ‘I want mercy¹¹ and not sacrifice,’ you would not have condemned the innocent.”

Here the Pharisees’ stated their opinion that Jesus’ disciples’ behavior in Jesus’ presence was contrary to the law, and they implied that they or Jesus or someone ought to do something about it against Jesus’ disciples. Jesus characterized this as κατεδικάσατε (another form of καταδικάζω) τοὺς ἀναιτίους (NET: you…have condemned the innocent). I tell you that on the day of judgment, He said later, people will give an account for every worthless word they speak [Table]. For by your words you will be justified, and by your words you will be condemned (καταδικασθήσῃ, another form of καταδικάζω).¹²

And finally, Jesus taught (Luke 6:35-37 NET):

…love your enemies, and do good, and lend,¹³ expecting nothing back. Then your reward will be great, and you will be sons of the¹⁴ Most High, because he is kind to ungrateful and evil people. Be merciful,¹⁵ just as your Father is merciful. Do not judge, and you will not be judged; do not condemn (καταδικάζετε, another form of καταδικάζω), and you will not be condemned (καταδικασθῆτε, another form of καταδικάζω); forgive, and you will be forgiven [Table].

In 2 Thessalonians 2:12 (NET) the Greek word translated will be condemned was not καταδικάσονται or any other form of καταδικάζω. It was κριθῶσιν, a form of κρίνω. A note (25) in the NET acknowledged that the Greek is “be judged,” but added “in this context the term clearly refers to a judgment of condemnation.”

An entry in Ellicott’s Commentary for English Readers on Bible Hub online reads:

That they all.—This is God’s purpose in making them believe the lie—“in order that, one and all, they might be judged.” He who desireth not the death of a sinner, now is said actually to lay plans with the intention of judging him: such are the bold self-contradictions of the Bible!

And Meyer’s NT Commentary on the same page reads:

ἵνα κριθῶσι] in order that they may be judged, i.e. according to the context, condemned.

It seems that context here refers to: the day of the Lord. Heinrich August Wilhelm Meyer cited “The Church Fathers” approvingly: Irenaeus, Tertullian, Chrysostom, Cyril, Augustine, Theodoret, Theodorus Mopsuestius “and others.”¹⁶

They correctly agree in considering that by the advent (2 Thessalonians 2:1; 2 Thessalonians 2:8), or the day of the Lord (2 Thessalonians 2:2), is to be understood the personal advent of Christ for the last judgment and for the completion of the Messianic kingdom.

Given that Jesus said, do not condemn (καταδικάζετε, another form of καταδικάζω), and you will not be condemned (καταδικασθῆτε, another form of καταδικάζω),¹⁷ it seems more circumspect to understand the text as written: in order that they all may be judged who did not believe the truth, but took pleasure in wickedness.¹⁸ I realize that Jesus also said, Do not judge (κρίνετε, a form of κρίνω), and you will not be judged (κριθῆτε, another form of κρίνω),¹⁹ but κριθῶσιν (another form of κρίνω) is actually in the text.

Paul wrote of God’s judgment (not mine) on all…who did not believe the truth, but took pleasure in wickedness.²⁰ If I hold to the text as written I believe I will know…the only true God, and Jesus Christ, whom [He] sent.²¹ Now (δέ) this is eternal life,²² according to Jesus. If, on the other hand, I change κριθῶσιν to καταδικάσονται or understand κριθῶσιν as if it were καταδικάσονται, that’s on me: Then I have condemned those whom God judged.

Though I called 2 Thessalonians 2:12 “Paul’s conclusion,” And so (NET) and in order that (NASB) were translations of the Greek word ἵνα. This is a result clause. And κριθῶσιν, will be condemned (NET) or may be judged (NASB), is a verb in the subjunctive mood “in a purpose or result clause, [so] the action should not be thought of as a possible result, but should be viewed as a definite outcome that will happen as a result of another stated action.” What is that other stated action?

God sends²³ on them a deluding influence so that they will believe what is false.²⁴ Once my mind is swept clean of the notion that κριθῶσιν was a euphemism for Depart from me, you accursed, into the eternal fire that has been prepared for the devil and his angels,²⁵ it becomes much clearer that God’s judgment on all of them who have not believed the truth but have delighted in evil²⁶ is to send on them a deluding influence so that they will believe what is false. Here again this is a judgment, not necessarily THE judgment.

This judgment doesn’t preclude Jesus’ promise to draw all to Himself. On the contrary it could be instrumental to that drawing. When people believe what is false, they create a social situation like the one in which we currently live. Are there many among us not seeking some different way to live? The Greek words translated deluding influence were ἐνέργειαν πλάνης (a form of πλάνη). One of the meanings of πλάνη in the Koine Greek Lexicon online is “a wandering, roaming.” One might say that God’s judgment is a God-given energy to wander.

The Greek word translated so that was εἰς. And they will believe was πιστεῦσαι, an infinitive (to trust) of πιστεύω in the aorist tense, rather than πιστεύσουσι(ν) in the future tense. The entire clause began with καὶ διὰ τοῦτο, translated Consequently (NET), or And for this reason (NASB 1977, Legacy Standard Bible).

So, the them on whom God sends a deluding influence (a God-given energy to wander) are those who are perishing,²⁷ because they found no place in their hearts for the truth so as to be saved.²⁸ A note (21) in the NET acknowledged that they found no place in their hearts for the truth was “they did not accept (ἐδέξαντο, a form of δέχομαι) the love of the truth” in Greek. This is already at least round two of Jesus’ drawing: the love of the truth was offered but not “receive[d] approvingly.”

Apart from the God-given energy to wander I might have spent my entire life here, hanging around a church, not quite believing Jesus or the Bible, conning myself that I did. The God-given energy to wander, and then to trust what was false was at least a faith. Part of what is false that I believed was that faith was bad, only knowledge was good.

It took some time and experimentation to realize that disbelieving Jesus and the Bible wasn’t the result of some superior knowledge. It wasn’t even unbelief in any absolute sense of not faith. It was simply faith in something less than Jesus and the Bible. When the Lord brought me back from that particular foray into what is false, I returned almost unwittingly with a new theme song but certainly with a new and lifelong motivation to not be fooled again.

The Greek word translated are perishing was ἀπολλυμένοις, a middle/passive participle of ἀπόλλυμι, ἀπόλλω, ἀπολλύω in the present tense. This might have been translated “to be lost,” one of the possible meanings of the middle voice. In other words, God’s judgment, a deluding influence so that they will believe what is false²⁹ came on “those who are presently lost because they did not accept the love of the truth.” But even if our gospel is veiled, Paul wrote the Corinthians, it is veiled only to those who are perishing (ἀπολλυμένοις, a form of ἀπόλλυμι, ἀπόλλω, ἀπολλύω; KJV: are lost, presently), among whom the god of this age has blinded the minds of those who do not believe so they would not see³⁰ the light of the glorious gospel of Christ, who is the image of God.³¹

The interchangeability of are perishing and are lost is apparent in Jesus’ parable (Luke 15:4 NET):

Which one of you, if he has a hundred sheep and loses (ἀπολέσας, another form of ἀπόλλυμι, ἀπόλλω, ἀπολλύω) one of them, would not leave the ninety-nine³² in the open pasture and go look for the one that is lost (ἀπολωλὸς, another form of ἀπόλλυμι, ἀπόλλω, ἀπολλύω) until he finds it?

Here is none of the false counsel given to Little Bo Peep in the nursery rhyme. Jesus (and his listeners apparently) knew that a lost sheep was a sheep in danger of perishing. It isn’t necessary to believe in “bold self-contradictions of the Bible.”³³ The language as written allows one to believe that Christ, who is the image of God, came to seek and to save the lost (ἀπολωλός)³⁴ or perishing.

These lost are them that perish; because they received not the love of the truth (ἀληθείας, a form of ἀλήθεια), that they might be saved.³⁵ Set them apart in the truth (ἀληθείᾳ), Jesus prayed to his Father, your word is truth (ἀλήθεια).³⁶ The Greek words translated your word were ὁ λόγος ὁ σὸς. This is the Bible, both Old and New Testaments, yet in the context of John’s Gospel account ὁ λόγος ὁ σὸς is also Jesus Himself (Hebrews 1:1-3 NET):

After God spoke long ago in various portions and in various ways to our ancestors through the prophets, in these last³⁷ days he has spoken to us in a son, whom he appointed heir of all things, and through whom he created the world (τοὺς αἰῶνας; literally: the ages³⁸). The Son is the radiance of his glory and the representation of his essence, and he sustains all things by his powerful word (ρήματι, a form of ῥῆμα), and so when he had³⁹ accomplished cleansing for sins, he sat down at the right hand of the Majesty on high.

Meyer’s NT Commentary reads:

The truth is the Christian truth, and the unbelief, shown against it, is the consequence of the love for the truth in general being wanting (2 Thessalonians 2:10).

I’m unsure what the author meant by Christian, so I’ll highlight what I am sure Paul did not mean by truth; namely, the squabbling of those who profess Christ. Here is Meyer’s NT Commentary again:

The view of the Fathers remained in the following ages the prevalent one in the Christian church. It was necessary, however, partially to change and transform it, the relation of Christianity to the Roman state having altered, as the Christian church, instead of being exposed to renewed hostilities from the secular power, had obtained the sovereignty of the state, and, penetrating larger portions of the world, represented itself as the kingdom of God on earth, and an imposing hierarchy was placed at its head. Whilst, accordingly, the idea of the advent stepped more and more into the background in the church generally, and especially with the hierarchy, on the other hand, those who had placed themselves in opposition to the hierarchy believed themselves obliged to apply to it the description of the apostle, as well as the figures in the Apocalypse of St. John. Thus arose—whilst the early view concerning the παρουσία τοῦ κυρίου was held with only the modification that its entrance was to be expected in the distant future—the view, first in the eleventh century, that the establishment and growing power of the Papacy is to be considered as the Antichrist predicted by Paul…

In the presence of such polemics used against them, the Catholics are certainly not to be blamed that in retaliation they interpreted ἀποστασία as the defection from the Roman church and from the pope, and Antichrist as the heretics, especially Luther and the evangelical church.

I’ll pick this up in another essay.

According to a note (11) in the NET Jesus quoted from Hosea 6:6 in Matthew 12:7. A table comparing the Greek of Jesus’ quotation with that of the Septuagint follows.

Matthew 12:7b (NET Parallel Greek)	Hosea 6:6a (Septuagint BLB)	Hosea 6:6a (Septuagint Elpenor)
ἔλεος θέλω καὶ οὐ θυσίαν	ἔλεος θέλω καὶ οὐ θυσίαν	ἔλεος θέλω καὶ οὐ θυσίαν
Matthew 12:7b (NET)	Hosea 6:6a (NETS)	Hosea 6:6a (English Elpenor)
I want mercy and not sacrifice	I want mercy and not sacrifice	I will [have] mercy rather than sacrifice

According to a note (9) in the NET Hebrews 1:3b was an allusion to Psalm 110:1. A table comparing the Greek of Hebrews 1:3b with that of the Septuagint follows.

Hebrews 1:3b (NET Parallel Greek)	Psalm 110:1b (Septuagint BLB) Table	Psalm 110:1b (Septuagint Elpenor)
ἐκάθισεν ἐν δεξιᾷ τῆς μεγαλωσύνης ἐν ὑψηλοῖς	κάθου ἐκ δεξιῶν μου	κάθου ἐκ δεξιῶν μου
Hebrews 1:3b (NET)	Psalm 110:1b (NETS)	Psalm 110:1b (English Elpenor)
he sat down at the right hand of the Majesty on high	Sit on my right hand	Sit thou on my right hand

Tables comparing Hosea 6:6 in the Tanakh, KJV and NET, and the Greek of Hosea 6:6 in the Septuagint (BLB and Elpenor), and tables comparing 2 Thessalonians 2:12; Acts 25:15; Matthew 12:2, 3; 12:7; Luke 6:35, 36; 2 Thessalonians 2:11; 2:10; 2 Corinthians 4:4; Luke 15:4 and Hebrews 1:1-3 in the NET and KJV follow.

Hosea 6:6 (Tanakh)	Hosea 6:6 (KJV)	Hosea 6:6 (NET)
For I desired mercy, and not sacrifice; and the knowledge of God more than burnt offerings.	For I desired mercy, and not sacrifice; and the knowledge of God more than burnt offerings.	For I delight in faithfulness, not simply in sacrifice; I delight in acknowledging God, not simply in whole burnt offerings.

Hosea 6:6 (Septuagint BLB)	Hosea 6:6 (Septuagint Elpenor)
διότι ἔλεος θέλω καὶ οὐ θυσίαν καὶ ἐπίγνωσιν θεοῦ ἢ ὁλοκαυτώματα	διότι ἔλεος θέλω καὶ οὐ θυσίαν καὶ ἐπίγνωσιν Θεοῦ ἢ ὁλοκαυτώματα
Hosea 6:6 (NETS)	Hosea 6:6 (English Elpenor)
For I want mercy and not sacrifice, and knowledge of God rather than whole burnt offerings.	For I will [have] mercy rather than sacrifice, and the knowledge of God rather than whole-burnt-offerings.

2 Thessalonians 2:12 (NET)	2 Thessalonians 2:12 (KJV)
And so all of them who have not believed the truth but have delighted in evil will be condemned.	That they all might be damned who believed not the truth, but had pleasure in unrighteousness.

2 Thessalonians 2:12 (NET Parallel Greek)	2 Thessalonians 2:12 (Stephanus Textus Receptus)	2 Thessalonians 2:12 (Byzantine Majority Text)
ἵνα κριθῶσιν πάντες οἱ μὴ πιστεύσαντες τῇ ἀληθείᾳ ἀλλὰ εὐδοκήσαντες τῇ ἀδικίᾳ	ινα κριθωσιν παντες οι μη πιστευσαντες τη αληθεια αλλ ευδοκησαντες εν τη αδικια	ινα κριθωσιν παντες οι μη πιστευσαντες τη αληθεια αλλ ευδοκησαντες εν τη αδικια

Acts 25:15 (NET)	Acts 25:15 (KJV)
When I was in Jerusalem, the chief priests and the elders of the Jews informed me about him, asking for a sentence of condemnation against him.	About whom, when I was at Jerusalem, the chief priests and the elders of the Jews informed me, desiring to have judgment against him.

Acts 25:15 (NET Parallel Greek)	Acts 25:15 (Stephanus Textus Receptus)	Acts 25:15 (Byzantine Majority Text)
περὶ οὗ γενομένου μου εἰς Ἱεροσόλυμα ἐνεφάνισαν οἱ ἀρχιερεῖς καὶ οἱ πρεσβύτεροι τῶν Ἰουδαίων αἰτούμενοι κατ᾿ αὐτοῦ καταδίκην	περι ου γενομενου μου εις ιεροσολυμα ενεφανισαν οι αρχιερεις και οι πρεσβυτεροι των ιουδαιων αιτουμενοι κατ αυτου δικην	περι ου γενομενου μου εις ιεροσολυμα ενεφανισαν οι αρχιερεις και οι πρεσβυτεροι των ιουδαιων αιτουμενοι κατ αυτου δικην

Matthew 12:2, 3 (NET)	Matthew 12:2, 3 (KJV)
But when the Pharisees saw this they said to him, “Look, your disciples are doing what is against the law to do on the Sabbath.”	But when the Pharisees saw it, they said unto him, Behold, thy disciples do that which is not lawful to do upon the sabbath day.

Matthew 12:2 (NET Parallel Greek)	Matthew 12:2 (Stephanus Textus Receptus)	Matthew 12:2 (Byzantine Majority Text)
οἱ δὲ Φαρισαῖοι ἰδόντες εἶπαν αὐτῷ· ἰδοὺ οἱ μαθηταί σου ποιοῦσιν ὃ οὐκ ἔξεστιν ποιεῖν ἐν σαββάτῳ	οι δε φαρισαιοι ιδοντες ειπον αυτω ιδου οι μαθηται σου ποιουσιν ο ουκ εξεστιν ποιειν εν σαββατω	οι δε φαρισαιοι ιδοντες ειπον αυτω ιδου οι μαθηται σου ποιουσιν ο ουκ εξεστιν ποιειν εν σαββατω

He said to them, “Haven’t you read what David did when he and his companions were hungry—

But he said unto them, Have ye not read what David did, when he was an hungred, and they that were with him;

Matthew 12:3 (NET Parallel Greek)	Matthew 12:3 (Stephanus Textus Receptus)	Matthew 12:3 (Byzantine Majority Text)
ὁ δὲ εἶπεν αὐτοῖς· οὐκ ἀνέγνωτε τί ἐποίησεν Δαυὶδ ὅτε ἐπείνασεν καὶ οἱ μετ᾿ αὐτοῦ,	ο δε ειπεν αυτοις ουκ ανεγνωτε τι εποιησεν δαβιδ οτε επεινασεν αυτος και οι μετ αυτου	ο δε ειπεν αυτοις ουκ ανεγνωτε τι εποιησεν δαυιδ οτε επεινασεν αυτος και οι μετ αυτου

Matthew 12:7 (NET)	Matthew 12:7 (KJV)
If you had known what this means: ‘I want mercy and not sacrifice,’ you would not have condemned the innocent.	But if ye had known what this meaneth, I will have mercy, and not sacrifice, ye would not have condemned the guiltless.

Matthew 12:7 (NET Parallel Greek)	Matthew 12:7 (Stephanus Textus Receptus)	Matthew 12:7 (Byzantine Majority Text)
εἰ δὲ ἐγνώκειτε τί ἐστιν· ἔλεος θέλω καὶ οὐ θυσίαν, οὐκ ἂν κατεδικάσατε τοὺς ἀναιτίους	ει δε εγνωκειτε τι εστιν ελεον θελω και ου θυσιαν ουκ αν κατεδικασατε τους αναιτιους	ει δε εγνωκειτε τι εστιν ελεον θελω και ου θυσιαν ουκ αν κατεδικασατε τους αναιτιους

Luke 6:35, 36 (NET)	Luke 6:35, 36 (KJV)
But love your enemies, and do good, and lend, expecting nothing back. Then your reward will be great, and you will be sons of the Most High, because he is kind to ungrateful and evil people.	But love ye your enemies, and do good, and lend, hoping for nothing again; and your reward shall be great, and ye shall be the children of the Highest: for he is kind unto the unthankful and to the evil.

Luke 6:35 (NET Parallel Greek)	Luke 6:35 (Stephanus Textus Receptus)	Luke 6:35 (Byzantine Majority Text)
πλὴν ἀγαπᾶτε τοὺς ἐχθροὺς ὑμῶν καὶ ἀγαθοποιεῖτε καὶ δανίζετε μηδὲν ἀπελπίζοντες· καὶ ἔσται ὁ μισθὸς ὑμῶν πολύς, καὶ ἔσεσθε υἱοὶ ὑψίστου, ὅτι αὐτὸς χρηστός ἐστιν ἐπὶ τοὺς ἀχαρίστους καὶ πονηρούς	πλην αγαπατε τους εχθρους υμων και αγαθοποιειτε και δανειζετε μηδεν απελπιζοντες και εσται ο μισθος υμων πολυς και εσεσθε υιοι του υψιστου οτι αυτος χρηστος εστιν επι τους αχαριστους και πονηρους	πλην αγαπατε τους εχθρους υμων και αγαθοποιειτε και δανειζετε μηδεν απελπιζοντες και εσται ο μισθος υμων πολυς και εσεσθε υιοι υψιστου οτι αυτος χρηστος εστιν επι τους αχαριστους και πονηρους

Luke 6:36 (NET)	Luke 6:36 (KJV)
Be merciful, just as your Father is merciful.	Be ye therefore merciful, as your Father also is merciful.

Luke 6:36 (NET Parallel Greek)	Luke 6:36 (Stephanus Textus Receptus)	Luke 6:36 (Byzantine Majority Text)
Γίνεσθε οἰκτίρμονες καθὼς [καὶ] ὁ πατὴρ ὑμῶν οἰκτίρμων ἐστίν	γινεσθε ουν οικτιρμονες καθως και ο πατηρ υμων οικτιρμων εστιν	γινεσθε ουν οικτιρμονες καθως και ο πατηρ υμων οικτιρμων εστιν

2 Thessalonians 2:11 (NET)	2 Thessalonians 2:11 (KJV)
Consequently God sends on them a deluding influence so that they will believe what is false.	And for this cause God shall send them strong delusion, that they should believe a lie:

2 Thessalonians 2:11 (NET Parallel Greek)	2 Thessalonians 2:11 (Stephanus Textus Receptus)	2 Thessalonians 2:11 (Byzantine Majority Text)
καὶ διὰ τοῦτο πέμπει αὐτοῖς ὁ θεὸς ἐνέργειαν πλάνης εἰς τὸ πιστεῦσαι αὐτοὺς τῷ ψεύδει	και δια τουτο πεμψει αυτοις ο θεος ενεργειαν πλανης εις το πιστευσαι αυτους τω ψευδει	και δια τουτο πεμψει αυτοις ο θεος ενεργειαν πλανης εις το πιστευσαι αυτους τω ψευδει

2 Thessalonians 2:10 (NET)	2 Thessalonians 2:10 (KJV)
and with every kind of evil deception directed against those who are perishing, because they found no place in their hearts for the truth so as to be saved.	And with all deceivableness of unrighteousness in them that perish; because they received not the love of the truth, that they might be saved.

2 Thessalonians 2:10 (NET Parallel Greek)	2 Thessalonians 2:10 (Stephanus Textus Receptus)	2 Thessalonians 2:10 (Byzantine Majority Text)
καὶ ἐν πάσῃ ἀπάτῃ ἀδικίας τοῖς ἀπολλυμένοις, ἀνθ᾿ ὧν τὴν ἀγάπην τῆς ἀληθείας οὐκ ἐδέξαντο εἰς τὸ σωθῆναι αὐτούς	και εν παση απατη της αδικιας εν τοις απολλυμενοις ανθ ων την αγαπην της αληθειας ουκ εδεξαντο εις το σωθηναι αυτους	και εν παση απατη της αδικιας εν τοις απολλυμενοις ανθ ων την αγαπην της αληθειας ουκ εδεξαντο εις το σωθηναι αυτους

2 Corinthians 4:4 (NET)	2 Corinthians 4:4 (KJV)
among whom the god of this age has blinded the minds of those who do not believe so they would not see the light of the glorious gospel of Christ, who is the image of God.	In whom the god of this world hath blinded the minds of them which believe not, lest the light of the glorious gospel of Christ, who is the image of God, should shine unto them.

2 Corinthians 4:4 (NET Parallel Greek)	2 Corinthians 4:4 (Stephanus Textus Receptus)	2 Corinthians 4:4 (Byzantine Majority Text)
ἐν οἷς ὁ θεὸς τοῦ αἰῶνος τούτου ἐτύφλωσεν τὰ νοήματα τῶν ἀπίστων εἰς τὸ μὴ αὐγάσαι τὸν φωτισμὸν τοῦ εὐαγγελίου τῆς δόξης τοῦ Χριστοῦ, ὅς ἐστιν εἰκὼν τοῦ θεοῦ	εν οις ο θεος του αιωνος τουτου ετυφλωσεν τα νοηματα των απιστων εις το μη αυγασαι αυτοις τον φωτισμον του ευαγγελιου της δοξης του χριστου ος εστιν εικων του θεου	εν οις ο θεος του αιωνος τουτου ετυφλωσεν τα νοηματα των απιστων εις το μη αυγασαι αυτοις τον φωτισμον του ευαγγελιου της δοξης του χριστου ος εστιν εικων του θεου

Luke 15:4 (NET)	Luke 15:4 (KJV)
“Which one of you, if he has a hundred sheep and loses one of them, would not leave the ninety-nine in the open pasture and go look for the one that is lost until he finds it?	What man of you, having an hundred sheep, if he lose one of them, doth not leave the ninety and nine in the wilderness, and go after that which is lost, until he find it?

Luke 15:4 (NET Parallel Greek)	Luke 15:4 (Stephanus Textus Receptus)	Luke 15:4 (Byzantine Majority Text)
τίς ἄνθρωπος ἐξ ὑμῶν ἔχων ἑκατὸν πρόβατα καὶ ἀπολέσας ἐξ αὐτῶν ἓν οὐ καταλείπει τὰ ἐνενήκοντα ἐννέα ἐν τῇ ἐρήμῳ καὶ πορεύεται ἐπὶ τὸ ἀπολωλὸς ἕως εὕρῃ αὐτό	τις ανθρωπος εξ υμων εχων εκατον προβατα και απολεσας εν εξ αυτων ου καταλειπει τα εννενηκονταεννεα εν τη ερημω και πορευεται επι το απολωλος εως ευρη αυτο	τις ανθρωπος εξ υμων εχων εκατον προβατα και απολεσας εν εξ αυτων ου καταλειπει τα ενενηκοντα εννεα εν τη ερημω και πορευεται επι το απολωλος εως ευρη αυτο

Hebrews 1:1-3 (NET)	Hebrews 1:1-3 (KJV)
After God spoke long ago in various portions and in various ways to our ancestors through the prophets,	God, who at sundry times and in divers manners spake in time past unto the fathers by the prophets,

Hebrews 1:1 (NET Parallel Greek)	Hebrews 1:1 (Stephanus Textus Receptus)	Hebrews 1:1 (Byzantine Majority Text)
Πολυμερῶς καὶ πολυτρόπως πάλαι ὁ θεὸς λαλήσας τοῖς πατράσιν ἐν τοῖς προφήταις [see verse 2]	πολυμερως και πολυτροπως παλαι ο θεος λαλησας τοις πατρασιν εν τοις προφηταις [see verse 2]	πολυμερως και πολυτροπως παλαι ο θεος λαλησας τοις πατρασιν εν τοις προφηταις επ εσχατου των ημερων τουτων ελαλησεν ημιν εν υιω

in these last days he has spoken to us in a son, whom he appointed heir of all things, and through whom he created the world.

Hath in these last days spoken unto us by his Son, whom he hath appointed heir of all things, by whom also he made the worlds;

Hebrews 1:2 (NET Parallel Greek)	Hebrews 1:2 (Stephanus Textus Receptus)	Hebrews 1:2 (Byzantine Majority Text)
ἐπ᾿ ἐσχάτου τῶν ἡμερῶν τούτων ἐλάλησεν ἡμῖν ἐν υἱῷ, ὃν ἔθηκεν κληρονόμον πάντων, δι᾿ οὗ καὶ ἐποίησεν τοὺς αἰῶνας	επ εσχατων των ημερων τουτων ελαλησεν ημιν εν υιω ον εθηκεν κληρονομον παντων δι ου και τους αιωνας εποιησεν	[see verse 1] ον εθηκεν κληρονομον παντων δι ου και τους αιωνας εποιησεν

The Son is the radiance of his glory and the representation of his essence, and he sustains all things by his powerful word, and so when he had accomplished cleansing for sins, he sat down at the right hand of the Majesty on high.

Who being the brightness of his glory, and the express image of his person, and upholding all things by the word of his power, when he had by himself purged our sins, sat down on the right hand of the Majesty on high;

Hebrews 1:3 (NET Parallel Greek)	Hebrews 1:3 (Stephanus Textus Receptus)	Hebrews 1:3 (Byzantine Majority Text)
ὃς ὢν ἀπαύγασμα τῆς δόξης καὶ χαρακτὴρ τῆς ὑποστάσεως αὐτοῦ, φέρων τε τὰ πάντα τῷ ρήματι τῆς δυνάμεως αὐτοῦ, καθαρισμὸν τῶν ἁμαρτιῶν ποιησάμενος ἐκάθισεν ἐν δεξιᾷ τῆς μεγαλωσύνης ἐν ὑψηλοῖς	ος ων απαυγασμα της δοξης και χαρακτηρ της υποστασεως αυτου φερων τε τα παντα τω ρηματι της δυναμεως αυτου δι εαυτου καθαρισμον ποιησαμενος των αμαρτιων ημων εκαθισεν εν δεξια της μεγαλωσυνης εν υψηλοις	ος ων απαυγασμα της δοξης και χαρακτηρ της υποστασεως αυτου φερων τε τα παντα τω ρηματι της δυναμεως αυτου δι εαυτου καθαρισμον ποιησαμενος των αμαρτιων ημων εκαθισεν εν δεξια της μεγαλωσυνης εν υψηλοις