Tag Archives: Luke 19:10

Who Am I? Part 15

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This is a continuation of my consideration of “5 Bible Passages That Caused Me to Lose My Faith” by Kristi Burke. Her first Bible passage was “Romans 9…the starting point of my deconstruction journey.”1 Though she began with verse 16, I started at the beginning of the chapter to gain some context.

What shall we say then? Paul continued. Is there injustice with God?2 He asked rhetorically in direct response to God’s preference for Jacob over Esau even before they were born or had done anything good or bad.3 But I think one could apply his rhetorical question to his contention that not all those who are descended from Israel are truly Israel4 as well (Romans 9:14b, 15 NET):

Is there injustice with God? Absolutely not! For he says to Moses: “I will have mercy on whom I have mercy, and I will have compassion on whom I have compassion” [Table].

According to a note (29) in the NET Paul quoted from Exodus 33:19. At the very moment when people may have thought that in the law they had the ultimate knowledge of good and evil, at the very moment some people were authorized to judge others by that law, God freed Himself from human judgments based on law (Exodus 33:19 NET [Table]).

And the Lord said, “I will make all my goodness pass before your face, and I will proclaim the Lord by name before you; I will be gracious to whom I will be gracious; I will show mercy to whom I will show mercy.”

Ms. Burke said:5

I was an evangelist. So, I believed in going out to my communities and spreading the word and trying to win as many souls as possible, because I looked around and there were people going to hell and I didn’t want that to happen.

And when I was seventeen-years-old I was introduced to the concept of Calvinism. And when I was introduced to this I said, “No way. There is no way that god created people just to go to hell.”

She was offended by a concept called “non-election,” to those who would be the “non-elect.” John Piper was quoted in an interview in “Do the Non-Elect Have a Chance to Repent?” on desiringGod online:

The first truth is, from all eternity God has chosen from among the entire fallen, sinful humanity a people for himself — but not everyone. Thus, this selection is owing to no merit at all in those chosen people. God pursues their salvation not only by effectively achieving the atonement for their sin through Christ, but also by sovereignly overcoming all their rebellion and bringing them to saving faith.

And Daniel R. Hyde wrote in “What Does Predestination Mean for the Non-Elect?”:

A simple reading of Scripture shows that not only are some chosen to salvation in God’s eternal purpose, but some are not. Those Scripture passages that teach God’s election of a particular people unto salvation also teach God’s non-election of others.

Ms. Burke continued:

And then I read Romans 9.

As confirmation that Paul wrote “that god created people just to go to hell,” she quoted Romans 9:16-24 (NIV):

It does not, therefore, depend on human desire or effort, but on God’s mercy [Table]. For Scripture says to Pharaoh: “I raised you up for this very purpose, that I might display my power in you and that my name might be proclaimed in all the earth.” Therefore God has mercy on whom he wants to have mercy, and he hardens whom he wants to harden.

One of you will say to me: “Then why does God still blame us? For who is able to resist his will?” [Table] But who are you, a human being, to talk back to God? “Shall what is formed say to the one who formed it, ‘Why did you make me like this?’” Does not the potter have the right to make out of the same lump of clay some pottery for special purposes and some for common use?

What if God, although choosing to show his wrath and make his power known, bore with great patience the objects of his wrath—prepared for destruction? What if he did this to make the riches of his glory known to the objects of his mercy, whom he prepared in advance for glory—even us, whom he also called, not only from the Jews but also from the Gentiles?

Ms. Burke presented a “Before” and “After” account of her encounter with Romans 9:

Before

After
Up until the point that I read and studied and chewed on the words in Romans 9, I believed in a god who created all people, gave them free will and that he wanted all people to be saved but he couldn’t violate their free will to save them. And that it was the most loving thing he could do to give people freedom. And within that freedom they could either choose him and go to heaven or they could reject him and go to hell. And that would be entirely their choice. It says starting in verse 16, “It does not, therefore, depend on human desire or effort, but on God’s mercy,” meaning: there is nothing about you that can come to God and choose. God has to choose you.

She was correct that Romans 9:16 called her initial belief that people had the “freedom” to “either choose [Jesus] and go to heaven or they could reject him and go to hell” into serious question. But consider this:

Romans 9:16 (NET)

Romans 11:32 (NET)
So then, it does not depend on human desire or exertion, but on God who shows mercy. For God has consigned all people to disobedience so that he may show mercy to them all.

I consider this Paul’s couplet on God’s mercy in Romans 9-11. Granted, the Greek word translated shows mercy (NIV: mercy) was ἐλεῶντος, a participle of the verb ἐλεέω in the genitive case. And he may show mercy (NIV: he may have mercy) was the verb ἐλεήσῃ another form of the verb ἐλεέω. It was translated may show or may have mercy because it is in the subjunctive mood.6

The subjunctive mood indicates probability or objective possibility. The action of the verb will possibly happen, depending on certain objective factors or circumstances. It is oftentimes used in conditional statements (i.e. ‘If…then…’ clauses) or in purpose clauses.

The Greek word translated so that was ἵνα, making he may show mercy to them all (NIV: he may have mercy on them all) “a purpose or result clause.” The definition of the subjunctive mood continued:7

However if the subjunctive mood is used in a purpose or result clause, then 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.

In other words, he shows mercy to them all (NIV: he has mercy on them all). The most common limit placed on all here is to assume that Paul meant only those who believe:

For God has consigned all people to disobedience so that he may show mercy to…all who believe.

Before her encounter with Romans 9 Ms. Burke might have limited all further still, to all who believe of their own free will:

For God has consigned all people to disobedience so that he may show mercy to…all who believe of their own free will.

Part of the beauty of this verse is that the Greek words translated all are τοὺς πάντας in the first clause as well as in the second. So, if we limit all in the second clause, we should place the same limit on the first clause:

For God has consigned all people who believe of their own free will to disobedience so that he may show mercy to…all who believe of their own free will.

That sounds odd, but it points to what Ms. Burke might have wanted it to say. And please don’t think I’m picking on her. Before my encounter with Romans 9 (among other passages) I wanted, even expected, this verse to say:

For God has consigned all people who do not believe of their own free will to disobedience so that he may show mercy to…all who believe of their own free will.

And this is precisely what this verse does not say. So, I want to repeat some of the previous verses while bearing in mind that God shows mercy to all (Romans 9:16-18 NIV).

It does not, therefore, depend on human desire or effort, but on God’s mercy [Table]. For Scripture says to Pharaoh: “I raised you up for this very purpose, that I might display my power in you and that my name might be proclaimed in all the earth.” Therefore God has mercy on whom he wants to have mercy, and he hardens whom he wants to harden.

Ms. Burke responded:8

It says in verse 18: “Therefore God has mercy on whom he wants to have mercy, and he hardens whom he wants to harden.” When Christians talk about, you have a hardened heart against God, the Bible says that God’s the one that hardened it.

Actually, Paul wrote that God hardened Pharaoh’s heart for a very specific purpose at a specific time: that I might display my power in you and that my name might be proclaimed in all the earth. Nothing about that statement implies that God is responsible for every hardened heart. People are quite capable of hardening their hearts all on their own.

Jesus described God’s understanding of marriage to some Pharisees who questioned Him about divorce (Matthew 19:6-8 NET):

“So they are no longer two, but one flesh. Therefore what God has joined together, let no one separate.” They said to him, “Why then did Moses command us to give a certificate of dismissal and to divorce her?” Jesus said to them, “Moses permitted you to divorce your wives because of your hard hearts, but from the beginning it was not this way” [Table].

Though God hardened Pharaoh’s heart for a specific purpose at a specific time, it’s always important to remember that God shows mercy to all as well. Paul continued (Romans 9:19-22 NIV):

One of you will say to me: “Then why does God still blame us? For who is able to resist his will?” [Table] But who are you, a human being, to talk back to God? “Shall what is formed say to the one who formed it, ‘Why did you make me like this?’” Does not the potter have the right to make out of the same lump of clay some pottery for special purposes and some for common use?

What if God, although choosing to show his wrath and make his power known, bore with great patience the objects of his wrath—prepared for destruction?

The Greek word translated prepared here was κατηρτισμένα, a plural participle of the verb καταρτίζω in the middle voice. The definition of the middle voice in Greek Verbs (Shorter Definitions) on ntgreek.org online reads:

The Greek middle voice shows the subject acting in his own interest or on his own behalf, or participating in the results of the verbal action. In overly simplistic terms, sometimes the middle form of the verb could be translated as “the performer of the action actually acting upon himself” (reflexive action).

For example: “I am washing myself.” “I” is the subject of the sentence (performing the action of the verb) and yet “I” am also receiving the action of the verb. This is said to be in the “Middle Voice”. Many instances in the Greek are not this obvious and cannot be translated this literally.

In other words, people prepare themselves for destruction (ἀπώλειαν, a form of ἀπώλεια). But Jesus came to seek and to save the lost9 (τὸ ἀπολωλός) as a singular collective. Ms. Burke responded:10

If He has decided He wants to create you just to destroy you, then He’s going to do that. That’s his right you don’t get to question that. And realizing this changed everything about my perspective of God. Realizing this made me see a god who did not desire people to be saved but instead creates people as puppets, does what he wants with them and then tells them, you’re not allowed to question it. That is just in direct contradiction to any kind of a loving, kind, father god that I was taught growing up in the church. I was fed one version of god who was a loving father but I’m learning about this completely different god who intentionally creates people to go to hell.

This sounds so ominous, but remember Ms. Burke’s original description of “a loving, kind, father god”:

…god…created all people, gave them free will and…he wanted all people to be saved but he couldn’t violate their free will to save them.

So, by definition her “loving, kind, father god” was powerless to accomplish his own will. She continued:

…the most loving thing he could do [is] to give people freedom. And within that freedom they could either choose him and go to heaven or they could reject him and go to hell. And that would be entirely their choice.

Now she has chosen to “reject him and go to hell.” So, again, by her own definition “a loving, kind, father god” must let her go her own way since he is powerless to do otherwise. Frankly, that is not my experience of God, who tracked me down and drew me, sometimes kicking and screaming, to Himself: For God has consigned all people to disobedience so that he may show mercy to them all.11

Though Mr. Piper denied (“but not everyone,” he wrote) that God shows mercy to all, he gave an admirable description of that mercy:

Thus, this selection is owing to no merit at all in those chosen people. God pursues their salvation not only by effectively achieving the atonement for their sin through Christ, but also by sovereignly overcoming all their rebellion and bringing them to saving faith.

It becomes clear as one proceeds in Romans 9-11 that the so-called “non-elect” here were Paul’s people, [his] fellow countrymen, who are Israelites12 those of whom he wrote: I am telling the truth in Christ (I am not lying!), for my conscience assures me in the Holy Spirit—I have great sorrow and unceasing anguish in my heart. For I could wish that I myself were accursed—cut off from Christ—for [their] sake13 [Table]. If he believed that they were “intentionally” created “just to go to hell,” he was in a predicament very similar to Ms. Burke’s when she became an “evangelist.”

I believed in going out to my communities and spreading the word and trying to win as many souls as possible, because I looked around and there were people going to hell and I didn’t want that to happen.

She did this (of her own free will?), despite believing in an impotent god: though “he wanted all people to be saved…he couldn’t violate their free will to save them.” I’ll pick this up in another essay.

According to a note (33) in the NET Paul quoted from Exodus 9:16 in Romans 9:17. A table comparing the Greek of Paul’s quotation to the Septuagint follows.

Romans 9:17b (NET Parallel Greek)

Exodus 9:16 (Septuagint BLB) Table

Exodus 9:16 (Septuagint Elpenor)
ὅτι εἰς αὐτὸ τοῦτο ἐξήγειρα σε ὅπως ἐνδείξωμαι ἐν σοὶ τὴν δύναμιν μου καὶ ὅπως διαγγελῇ τὸ ὄνομα μου ἐν πάσῃ τῇ γῇ καὶ ἕνεκεν τούτου διετηρήθης ἵνα ἐνδείξωμαι ἐν σοὶ τὴν ἰσχύν μου καὶ ὅπως διαγγελῇ τὸ ὄνομά μου ἐν πάσῃ τῇ γῇ καὶ ἕνεκεν τούτου διετηρήθης, ἵνα ἐνδείξωμαι ἐν σοὶ τὴν ἰσχύν μου, καὶ ὅπως διαγγελῇ τὸ ὄνομά μου ἐν πάσῃ τῇ γῇ

Romans 9:17b (NET)

Exodus 9:16 (NETS)

Exodus 9:16 (English Elpenor)
For this very purpose I have raised you up, that I may demonstrate my power in you, and that my name may be proclaimed in all the earth. And for this reason you have been spared in order that I might display in you my power and in order that my name might be proclaimed in all the land. And for this purpose hast thou been preserved, that I might display in thee my strength, and that my name might be published in all the earth.

2 Romans 9:14a (NET)

3 Romans 9:11a (NET) Table

4 Romans 9:6b (NET)

7 Ibid.

9 Luke 19:10b (NET)

11 Romans 11:32 (NET)

12 Romans 9:3b, 4a (NET)

13 Romans 9:1-3a (NET)

Father, Son and Holy Spirit – Part 10

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This is a continuation of my intent to become much more familiar with the Greek translation of יְהֹוָ֨ה (Yᵊhōvâ) and יֱהֹוִה֙ (yᵊhōvâ) in the Septuagint.

Masoretic Text

Septuagint

Genesis 3:11 (Tanakh/KJV)

Genesis 3:11 (NET)

Genesis 3:11 (NETS)

Genesis 3:11 (English Elpenor)
And He said (וַיֹּ֕אמֶר): ‘Who told thee that thou wast naked? Hast thou eaten of the tree, whereof I commanded thee that thou shouldest not eat?’ And the Lord God said (‘āmar, ויאמר), “Who told you that you were naked? Did you eat from the tree that I commanded you not to eat from?” And he said (καὶ εἶπεν) to him, “Who told you that you are naked, unless you have eaten from the tree of which I commanded you, of this one alone, not to eat from it?” And God said (καὶ εἶπεν…ὁ Θεός) to him, Who told thee that thou wast naked, unless thou hast eaten of the tree concerning which I charged thee of it alone not to eat?

Here the Hebrew verb וַיֹּ֕אמֶר (‘āmar) was translated And He said (Tanakh, KJV) or And the Lord God said (NET). A note (28) in the NET explained:

Heb “and he said.” The referent (the Lord God) has been specified in the translation for clarity.

It goes a long way to explaining the different translations in the Septuagint: καὶ εἶπεν (BLB), And he said (NETS), or καὶ εἶπεν ὁ Θεὸς (Elpenor), And God said (English Elpenor). But why did He ask this misleading question in the first place? Why didn’t He just come straight out with it, right here in the beginning?

Masoretic Text

Septuagint

Isaiah 46:9b, 10 (Tanakh/KJV)

Isaiah 46:9b, 10 (NET)

Isaiah 46:9b, 10 (NETS)

Isaiah 46:9b, 10 (English Elpenor)
I am God (אֵל֙), and there is none else; I am God (אֱלֹהִ֖ים), and there is none like me [Table], I am God (‘ēl, אל), I have no peer; I am God (‘ĕlōhîm, אלהים), and there is none like me, I am God (ὁ θεός), and there is no other besides me [Table], I am God (ὁ Θεός), and there is none other beside me,
Declaring the end from the beginning, and from ancient times the things that are not yet done, saying, My counsel shall stand, and I will do all my pleasure (חֶפְצִ֖י) [Table]: who announces the end from the beginning and reveals beforehand what has not yet occurred; who says, ‘My plan will be realized, I will accomplish what I desire (ḥēp̄eṣ, חפצי);’ declaring the last things first, before they happen, and at once they came to pass, and I said, “My whole plan shall stand, and I will do all the things I have planned (βεβούλευμαι)” [Table], telling beforehand the latter events before they come to pass, and they are accomplished together: and I said, all my counsel shall stand, and I will do all things that I have planned (βεβούλευμαι):

It has taken the better part of a lifetime for me to recognize that these declarative statements, of which I am so fond, are remedial education for dullards. This is the take-home message I was expected to understand from the first two chapters of Genesis, and probably would have if not for a heart and mind dominated by sin, that innate drive to do my own thing even if, especially if, God disapproves.

Paul’s confession comes readily to mind (Romans 7:7b, 8a NET):

I would not have known sin except through the law. For indeed I would not have known what it means to desire something belonging to someone else if the law had not said, “Do not covet.” But sin, seizing the opportunity through the commandment, produced in me all kinds of wrong desires.

The “educated” minds I fawned over when I was younger would have me believe that God was not unique, knowledgeable or determined to accomplish all his pleasure until Isaiah declared Him so sometime after his alleged prophecies came to pass, because “God” was the creation of lying Jews. But what happens if I assume that the Creator of the heavens and the earth1 was already unique, knowledgeable and determined to accomplish all his pleasure in the beginning? What might I understand if I don’t assume that He was ignorant of what had transpired, guessing by some form of reasoning and in need of Adam’s confirmation that He had guessed correctly?

Masoretic Text

Septuagint

Genesis 3:12 (Tanakh)

Genesis 3:12 (NET)

Genesis 3:12 (NETS)

Genesis 3:12 (English Elpenor)
And the man said: ‘The woman whom Thou gavest to be with me, she gave me of the tree, and I did eat.’ The man said, “The woman whom you gave me, she gave me some fruit from the tree and I ate it.” And Adam said, “The woman whom you gave to be with me, she gave me of the tree, and I ate.” And Adam said, The woman whom thou gavest to be with me– she gave me of the tree and I ate.

With my mind cleansed of the idea that God was ignorant, guessing at what had transpired and seeking Adam’s confirmation, buttressed by the knowledge that He was already unique, knowledgeable and determined to accomplish all his pleasure, I assume that Adam’s response was what God wanted to achieve when He asked the question. A table comparing Adam’s answer to the narrator’s description of what had transpired follows.

Adam

Narrator
The woman whom you gave me, The Lord God said, “It is not good for the man to be alone. I will make a companion for him who corresponds to him” [Table]…So the Lord God caused the man to fall into a deep sleep, and while he was asleep, he took part of the man’s side and closed up the place with flesh [Table]. Then the Lord God made a woman from the part he had taken out of the man, and he brought her to the man [Table].

Genesis 2:18, 21, 22 (NET)
she gave me some fruit from the tree and I ate it.

Genesis 3:12 (NET)

 She also gave some of it to her husband who was with her, and he ate it [Table].

Genesis 3:6b (NET)

The Lord God asked Eve a similar question.

Masoretic Text

Septuagint

Genesis 3:13 (Tanakh)

Genesis 3:13 (NET)

Genesis 3:13 (NETS)

Genesis 3:13 (English Elpenor)
And HaShem (יְהֹוָ֧ה) G-d (אֱלֹהִ֛ים) said unto the woman: ‘What is this thou hast done?’ And the woman said: ‘The serpent beguiled me, and I did eat.’ So the Lord (Yᵊhōvâ, יהוה) God (‘ĕlōhîm, אלהים) said to the woman, “What is this you have done?” And the woman replied, “The serpent tricked me, and I ate.” And God (κύριος ὁ θεὸς) said to the woman, “What is this you have done?” And the woman said, “The snake tricked me, and I ate.” And the Lord (Κύριος) God (ὁ Θεὸς) said to the woman, Why hast thou done this? And the woman said, The serpent deceived me and I ate.

Here the narrator called God יְהֹוָ֧ה (Yᵊhōvâ) in the Masoretic text which was corroborated by Κύριος in both versions of the Septuagint, though the NETS translation God might indicate the existence of another version without Κύριος. A table comparing Eve’s answer to the narrator’s description of what had transpired follows.

Eve

Narrator
The serpent tricked me, The serpent said to the woman, “Surely you will not die [Table], for God knows that when you eat from it your eyes will open and you will be like God, knowing good and evil” [Table].

Genesis 3:4, 5 (NET)
and I ate.

Genesis 3:13b (NET)

 When the woman saw that the tree produced fruit that was good for food, was attractive to the eye, and was desirable for making one wise, she took some of its fruit and ate it [Table].

Genesis 3:6a (NET)

Both Adam and Eve responded to God’s questions with true answers accurately restating events as related by the narrator of Genesis. The Lord God asked the serpent no questions.

Masoretic Text

Septuagint

Genesis 3:14, 15 (Tanakh)

Genesis 3:14, 15 (NET)

Genesis 3:14, 15 (NETS)

Genesis 3:14, 15 (English Elpenor)
And HaShem (יְהֹוָ֨ה) G-d (אֱלֹהִ֥ים) said unto the serpent: ‘Because thou hast done this, cursed (אָר֤וּר) art thou from among all cattle, and from among all beasts of the field; upon thy belly shalt thou go, and dust shalt thou eat all the days of thy life. The Lord (Yᵊhōvâ, יהוה) God (‘ĕlōhîm, אלהים) said to the serpent, “Because you have done this, cursed (‘ārar, ארור) are you above all the cattle and all the living creatures of the field! On your belly you will crawl and dust you will eat all the days of your life. And the Lord (κύριος) God (ὁ θεὸς) said to the snake, “Because you have done this, cursed (ἐπικατάρατος) are you from all the domestic animals and from the wild animals of the earth; upon your chest and belly you shall go, and earth you shall eat all the days of your life. And the Lord (Κύριος) God (ὁ Θεὸς) said to the serpent, Because thou hast done this thou art cursed (ἐπικατάρατος) above all cattle and all the brutes of the earth, on thy breast and belly thou shalt go, and thou shalt eat earth all the days of thy life.
And I will put enmity between thee and the woman, and between thy seed and her seed; they shall bruise (יְשֽׁוּפְךָ֣) thy head, and thou shalt bruise (תְּשׁוּפֶ֥נּוּ) their heel.’ And I will put hostility between you and the woman and between your offspring and her offspring; he will strike (šûp̄, ישופך) your head, and you will strike (šûp̄, תשופנו) his heel.” And I will put enmity between you and between the woman and between your offspring and between her offspring; he will watch (τηρήσει) your head, and you will watch (τηρήσεις) his heel.” And I will put enmity between thee and the woman and between thy seed and her seed, he shall watch against (τηρήσει) thy head, and thou shalt watch against (τηρήσεις) his heel.

Here again the narrator called God יְהֹוָ֨ה (Yᵊhōvâ) in the Masoretic text. It was corroborated by Κύριος in both Greek versions of the Septuagint and Lord in both English translations. Though the Lord God asked the serpent no questions, Rashi described the serpent’s answer to the question: “Why have you done this?”

Now the serpent was cunning: What is the connection of this matter here? Scripture should have juxtaposed (below verse 21): “And He made for Adam and for his wife shirts of skin, and He dressed them.” But it teaches you as a result of what plan the serpent thrust himself upon them. He saw them naked and engaging in intercourse before everyone’s eyes, and he desired her. — [from Gen. Rabbah 18:6]2

And I shall place hatred: You intended that the man should die when he would eat first, and you would marry Eve, and you came to Eve first only because women are easily enticed, and they know how to entice their husbands. Therefore, “I shall place hatred.”3

So, according to Rashi Eve’s nudity stirred-up lust and a murderous plot in the serpent’s heart: the serpent coveted Adam’s wife. If God had clothed Eve properly and given her a shelter for “engaging in intercourse” away from “everyone’s eyes” perhaps none of this would have happened. But I wonder why Rashi assumed that the serpent wanted Eve rather than Adam. All this conjecture leads away from the point:

God questioned Adam: Who told you that you were naked? Did you eat from the tree that I commanded you not to eat from?4 Adam answered truthfully relative to the narration of Genesis. The Lord God questioned Eve: What is this you have done?5 She didn’t deny Adam’s answer but added her own perspective truthfully relative to the narration of Genesis. The Lord God asked the serpent no questions at all. Was He unfair? Did He curse the serpent on Eve’s word alone? No, He didn’t need anyone to tell Him what He already knew.

I’m reminded of Jesus’ conversation with the Samaritan woman at Jacob’s well (John 4:14, 15 NET):

But whoever drinks some of the water that I will give him will never be thirsty6 again, but the water that I will give him will become in him a fountain of water springing up to eternal life” [Table]. The woman said to him, “Sir, give me this water, so that I will not be thirsty or have to come7 here to draw water.”

The Samaritan woman was already drinking out of Jesus’ hand, so to speak. But rather than explaining straightforwardly that the fountain of water springing up to eternal life He spoke of was the Holy Spirit and the fruit of the Spirit, as I would have preferred, Jesus’ mind took an abrupt turn (John 4:16 NET):

He8 said to her, “Go call your husband (τὸν ἄνδρα |σου|) and come back here.”

The Samaritan woman might have obeyed Jesus and run to fetch her man: ἄνδρα, a form of ἀνήρ means man as well as husband. But she seemed to grasp his meaning (John 4:17, 18 NET):

The woman replied,9 “I have no husband (ἄνδρα).” Jesus said to her, “Right you are when you said, ‘I have no husband (ἄνδρα),’ for you have had five husbands (ἄνδρας), and the man you are living with now is not your husband (ἀνήρ). This you said truthfully (ἀληθὲς, a form of ἀληθής)!”

The Greek word translated man above was the masculine ὃν rather than the feminine ἥν. I would have known nothing of this woman’s past except for Jesus’ word, which she corroborated when she called, not her husband but, the whole town to Jesus: Come, see a man who told me everything I ever did.10 Jesus remained focused on truth (John 4:23, 24 NET):

But11 a time is coming—and now is here—when the true (ἀληθινοὶ, a form of ἀληθινός) worshipers will worship the Father in spirit and truth (ἀληθείᾳ), for the Father seeks such people to be his worshipers. God is spirit, and the people who worship him must worship in spirit and truth (ἀληθείᾳ).

The Father seeks (ζητεῖ, a form of ζητέω) such people to be his worshipers, those who will worship the Father in spirit and truth.12 This is quite moving: For the Son of Man came to seek (ζητῆσαι, another form of ζητέω) and to save the lost (τὸ ἀπολωλός).13 Is that why the Lord God questioned Adam and Eve? He sought them as worshipers after they disobeyed Him? To read Jesus’ out-of-his-way effort, to find something truthful in the Samaritan woman He sought, back into the Lord God’s questions to Adam and Eve seems difficult.

Neither the narrator nor the Lord God called Adam’s or Eve’s responses truthful. I’m the one comparing them to the narration and declaring them true. Perhaps it’s safer to say, that I hear Jesus’ personality in the Lord God’s questions. I tell you the solemn truth, Jesus said, the Son can do nothing on his own initiative, but only what he sees the Father doing. For whatever the Father does, the Son does likewise.14 And, I always do those things that please him.15 This seems like one of those places He saw the Father doing and did likewise.

What I call the Old Testament was written uniquely for, and primarily to, that 12-year-old boy who grew into the man I know as Jesus Christ. And it is his understanding of the Scriptures that I want to know. He is the One who proved Paul’s saying true: live by the Spirit and you will not carry out (οὐ μὴ τελέσητε16) the desires of the flesh.17 He found a loving Father in the pages of Scripture: One who gave his one and only Son, so that everyone who believes in him will not perish but have eternal life;18 One who did not send his Son into the world to condemn the world, but that the world should be saved through him;19 One who does not wish for any to perish but for all to come to repentance;20 One who gave all authority in heaven and on earth21 to his Son that his Son will draw all people to22 Himself. Now this is eternal life, the Son prayed to his Father, that they know you, the only true God, and Jesus Christ, whom you sent.23

I’ll pick this up in another essay.

Tables comparing Genesis 3:11; 3:12; 3:13; 3:14 and 3:15 in the Tanakh, KJV and NET; and tables comparing Genesis 3:11; 3:12; 3:13; 3:14 and 3:15 in the BLB and Elpenor versions of the Septuagint with the English translations from Hebrew and Greek, and tables comparing the Greek of John 4:15; 4:16; 4:17 and 4:23 the NET and KJV follow.

Genesis 3:11 (Tanakh)

Genesis 3:11 (KJV)

Genesis 3:11 (NET)
And He said: ‘Who told thee that thou wast naked? Hast thou eaten of the tree, whereof I commanded thee that thou shouldest not eat?’ And he said, Who told thee that thou wast naked? Hast thou eaten of the tree, whereof I commanded thee that thou shouldest not eat? And the Lord God said, “Who told you that you were naked? Did you eat from the tree that I commanded you not to eat from?”

Genesis 3:11 (Septuagint BLB)

Genesis 3:11 (Septuagint Elpenor)
καὶ εἶπεν αὐτῷ τίς ἀνήγγειλέν σοι ὅτι γυμνὸς εἶ μὴ ἀπὸ τοῦ ξύλου οὗ ἐνετειλάμην σοι τούτου μόνου μὴ φαγεῖν ἀπ᾽ αὐτοῦ ἔφαγες καὶ εἶπεν αὐτῷ ὁ Θεός· τίς ἀνήγγειλέ σοι ὅτι γυμνὸς εἶ, εἰ μὴ ἀπὸ τοῦ ξύλου, οὗ ἐνετειλάμην σοι τούτου μόνου μὴ φαγεῖν, ἀπ᾿ αὐτοῦ ἔφαγες

Genesis 3:11 (NETS)

Genesis 3:11 (English Elpenor)
And he said to him, “Who told you that you are naked, unless you have eaten from the tree of which I commanded you, of this one alone, not to eat from it?” And God said to him, Who told thee that thou wast naked, unless thou hast eaten of the tree concerning which I charged thee of it alone not to eat?

Genesis 3:12 (Tanakh)

Genesis 3:12 (KJV)

Genesis 3:12 (NET)
And the man said: ‘The woman whom Thou gavest to be with me, she gave me of the tree, and I did eat.’ And the man said, The woman whom thou gavest to be with me, she gave me of the tree, and I did eat. The man said, “The woman whom you gave me, she gave me some fruit from the tree and I ate it.”

Genesis 3:12 (Septuagint BLB)

Genesis 3:12 (Septuagint Elpenor)
καὶ εἶπεν ὁ Αδαμ ἡ γυνή ἣν ἔδωκας μετ᾽ ἐμοῦ αὕτη μοι ἔδωκεν ἀπὸ τοῦ ξύλου καὶ ἔφαγον καὶ εἶπεν ὁ ᾿Αδάμ· ἡ γυνή, ἣν ἔδωκας μετ᾿ ἐμοῦ, αὕτη μοι ἔδωκεν ἀπὸ τοῦ ξύλου, καὶ ἔφαγον

Genesis 3:12 (NETS)

Genesis 3:12 (English Elpenor)
And Adam said, “The woman whom you gave to be with me, she gave me of the tree, and I ate.” And Adam said, The woman whom thou gavest to be with me– she gave me of the tree and I ate.

Genesis 3:13 (Tanakh)

Genesis 3:13 (KJV)

Genesis 3:13 (NET)
And HaShem G-d said unto the woman: ‘What is this thou hast done?’ And the woman said: ‘The serpent beguiled me, and I did eat.’ And the LORD God said unto the woman, What is this that thou hast done? And the woman said, The serpent beguiled me, and I did eat. So the Lord God said to the woman, “What is this you have done?” And the woman replied, “The serpent tricked me, and I ate.”

Genesis 3:13 (Septuagint BLB)

Genesis 3:13 (Septuagint Elpenor)
καὶ εἶπεν κύριος ὁ θεὸς τῇ γυναικί τί τοῦτο ἐποίησας καὶ εἶπεν ἡ γυνή ὁ ὄφις ἠπάτησέν με καὶ ἔφαγον καὶ εἶπε Κύριος ὁ Θεὸς τῇ γυναικί· τί τοῦτο ἐποίησας; καὶ εἶπεν ἡ γυνή· ὁ ὄφις ἠπάτησέ με, καὶ ἔφαγον

Genesis 3:13 (NETS)

Genesis 3:13 (English Elpenor)
And God said to the woman, “What is this you have done?” And the woman said, “The snake tricked me, and I ate.” And the Lord God said to the woman, Why hast thou done this? And the woman said, The serpent deceived me and I ate.

Genesis 3:14 (Tanakh)

Genesis 3:14 (KJV)

Genesis 3:14 (NET)
And HaShem G-d said unto the serpent: ‘Because thou hast done this, cursed art thou from among all cattle, and from among all beasts of the field; upon thy belly shalt thou go, and dust shalt thou eat all the days of thy life. And the LORD God said unto the serpent, Because thou hast done this, thou art cursed above all cattle, and above every beast of the field; upon thy belly shalt thou go, and dust shalt thou eat all the days of thy life: The Lord God said to the serpent, “Because you have done this, cursed are you above all the cattle and all the living creatures of the field! On your belly you will crawl and dust you will eat all the days of your life.

Genesis 3:14 (Septuagint BLB)

Genesis 3:14 (Septuagint Elpenor)
καὶ εἶπεν κύριος ὁ θεὸς τῷ ὄφει ὅτι ἐποίησας τοῦτο ἐπικατάρατος σὺ ἀπὸ πάντων τῶν κτηνῶν καὶ ἀπὸ πάντων τῶν θηρίων τῆς γῆς ἐπὶ τῷ στήθει σου καὶ τῇ κοιλίᾳ πορεύσῃ καὶ γῆν φάγῃ πάσας τὰς ἡμέρας τῆς ζωῆς σου καὶ εἶπε Κύριος ὁ Θεὸς τῷ ὄφει· ὅτι ἐποίησας τοῦτο, ἐπικατάρατος σὺ ἀπὸ πάντων τῶν κτηνῶν καὶ ἀπὸ πάντων τῶν θηρίων τῶν ἐπὶ τῆς γῆς· ἐπὶ τῷ στήθει σου καὶ τῇ κοιλίᾳ πορεύσῃ καὶ γῆν φαγῇ πάσας τὰς ἡμέρας τῆς ζωῆς σου.

Genesis 3:14 (NETS)

Genesis 3:14 (English Elpenor)
And the Lord God said to the snake, “Because you have done this, cursed are you from all the domestic animals and from the wild animals of the earth; upon your chest and belly you shall go, and earth you shall eat all the days of your life. And the Lord God said to the serpent, Because thou hast done this thou art cursed above all cattle and all the brutes of the earth, on thy breast and belly thou shalt go, and thou shalt eat earth all the days of thy life.

Genesis 3:15 (Tanakh)

Genesis 3:15 (KJV)

Genesis 3:15 (NET)
And I will put enmity between thee and the woman, and between thy seed and her seed; they shall bruise thy head, and thou shalt bruise their heel.’ And I will put enmity between thee and the woman, and between thy seed and her seed; it shall bruise thy head, and thou shalt bruise his heel. And I will put hostility between you and the woman and between your offspring and her offspring; he will strike your head, and you will strike his heel.”

Genesis 3:15 (Septuagint BLB)

Genesis 3:15 (Septuagint Elpenor)
καὶ ἔχθραν θήσω ἀνὰ μέσον σου καὶ ἀνὰ μέσον τῆς γυναικὸς καὶ ἀνὰ μέσον τοῦ σπέρματός σου καὶ ἀνὰ μέσον τοῦ σπέρματος αὐτῆς αὐτός σου τηρήσει κεφαλήν καὶ σὺ τηρήσεις αὐτοῦ πτέρναν καὶ ἔχθραν θήσω ἀνὰ μέσον σοῦ καὶ ἀνὰ μέσον τῆς γυναικὸς καὶ ἀνὰ μέσον τοῦ σπέρματός σου καὶ ἀνὰ μέσον τοῦ σπέρματος αὐτῆς· αὐτός σου τηρήσει κεφαλήν, καὶ σὺ τηρήσεις αὐτοῦ πτέρναν

Genesis 3:15 (NETS)

Genesis 3:15 (English Elpenor)
And I will put enmity between you and between the woman and between your offspring and between her offspring; he will watch your head, and you will watch his heel.” And I will put enmity between thee and the woman and between thy seed and her seed, he shall watch against thy head, and thou shalt watch against his heel.

John 4:15 (NET)

John 4:15 (KJV)
The woman said to him, “Sir, give me this water, so that I will not be thirsty or have to come here to draw water.” The woman saith unto him, Sir, give me this water, that I thirst not, neither come hither to draw.

John 4:15 (NET Parallel Greek)

John 4:15 (Stephanus Textus Receptus)

John 4:15 (Byzantine Majority Text)
λέγει πρὸς αὐτὸν ἡ γυνή· κύριε, δός μοι τοῦτο τὸ ὕδωρ, ἵνα μὴ διψῶ μηδὲ διέρχωμαι ἐνθάδε ἀντλεῖν λεγει προς αυτον η γυνη κυριε δος μοι τουτο το υδωρ ινα μη διψω μηδε ερχωμαι ενθαδε αντλειν λεγει προς αυτον η γυνη κυριε δος μοι τουτο το υδωρ ινα μη διψω μηδε ερχομαι ενθαδε αντλειν

John 4:16 (NET)

John 4:16 (KJV)
He said to her, “Go call your husband and come back here.” Jesus saith unto her, Go, call thy husband, and come hither.

John 4:16 (NET Parallel Greek)

John 4:16 (Stephanus Textus Receptus)

John 4:16 (Byzantine Majority Text)
λέγει αὐτῇ· ὕπαγε φώνησον τὸν ἄνδρα |σου| καὶ ἐλθὲ ἐνθάδε λεγει αυτη ο ιησους υπαγε φωνησον τον ανδρα σου και ελθε ενθαδε λεγει αυτη ο ιησους υπαγε φωνησον τον ανδρα σου και ελθε ενθαδε

John 4:17 (NET)

John 4:17 (KJV)
The woman replied, “I have no husband.” Jesus said to her, “Right you are when you said, ‘I have no husband,’ The woman answered and said, I have no husband. Jesus said unto her, Thou hast well said, I have no husband:

John 4:17 (NET Parallel Greek)

John 4:17 (Stephanus Textus Receptus)

John 4:17 (Byzantine Majority Text)
ἀπεκρίθη ἡ γυνὴ καὶ εἶπεν |αὐτῷ|· οὐκ ἔχω ἄνδρα. λέγει αὐτῇ ὁ Ἰησοῦς· καλῶς εἶπας ὅτι ἄνδρα οὐκ ἔχω· απεκριθη η γυνη και ειπεν ουκ εχω ανδρα λεγει αυτη ο ιησους καλως ειπας οτι ανδρα ουκ εχω απεκριθη η γυνη και ειπεν ουκ εχω ανδρα λεγει αυτη ο ιησους καλως ειπας οτι ανδρα ουκ εχω

John 4:23 (NET)

John 4:23 (KJV)
But a time is coming—and now is here—when the true worshipers will worship the Father in spirit and truth, for the Father seeks such people to be his worshipers. But the hour cometh, and now is, when the true worshippers shall worship the Father in spirit and in truth: for the Father seeketh such to worship him.

John 4:23 (NET Parallel Greek)

John 4:23 (Stephanus Textus Receptus)

John 4:23 (Byzantine Majority Text)
ἀλλὰ ἔρχεται ὥρα καὶ νῦν ἐστιν, ὅτε οἱ ἀληθινοὶ προσκυνηταὶ προσκυνήσουσιν τῷ πατρὶ ἐν πνεύματι καὶ ἀληθείᾳ· καὶ γὰρ ὁ πατὴρ τοιούτους ζητεῖ τοὺς προσκυνοῦντας αὐτόν αλλ ερχεται ωρα και νυν εστιν οτε οι αληθινοι προσκυνηται προσκυνησουσιν τω πατρι εν πνευματι και αληθεια και γαρ ο πατηρ τοιουτους ζητει τους προσκυνουντας αυτον αλλ ερχεται ωρα και νυν εστιν οτε οι αληθινοι προσκυνηται προσκυνησουσιν τω πατρι εν πνευματι και αληθεια και γαρ ο πατηρ τοιουτους ζητει τους προσκυνουντας αυτον

1 Gensis 1:1b (NET) Table

2 From Rashi’s commentary to Genesis 3:1 (Tanakh), chabad.org

3 From Rashi’s commentary to Genesis 3:15 (Tanakh), chabad.org

4 Genesis 3:11 (NET)

5 Genesis 3:13a (NET)

6 The NET parallel Greek text and NA28 had διψήσει here in the future tense and indicative mood, where the Stephanus Textus Receptus and Byzantine Majority Text had διψήσῃ (KJV: shall…thirst) in the aorist tense and subjunctive mood. Since the negation is οὐ μὴ here, διψήσῃ is the stronger of the two: the subjunctive of emphatic negation.

8 The Stephanus Textus Receptus and Byzantine Majority Text had ο ιησους (KJV: Jesus) here. The NET parallel Greek text and NA28 did not.

9 The NET parallel Greek text and NA28 had αὐτῷ (“to him”) here. The Stephanus Textus Receptus and Byzantine Majority Text did not.

10 John 4:29a (NET)

12 John 4:23b (NET)

13 Luke 19:10 (NET)

14 John 5:19 (NET) Table

15 John 8:29b (NET) Table

16 This is a subjunctive of emphatic negation: “However, when this combination [οὐ µή (ou mē)] is attached to an Aorist Subjunctive, what occurs is what has been termed the Subjunctive of Emphatic Negation. As was pointed out above, the Subjunctive Mood indicates the probability of an event, and the Aorist Tense emphasizes an action as simply occurring, without any specific reference to time, apart from the use of an adverbial modifier (e.g., that which would describe when, where, how much, or how often). Thus, when you have οὐ µή (ou mē) in combination with the Aorist Subjunctive, what occurs is the absolute and unequivocal denial of the probability of an event EVER OCCURING at any moment or time in the future.” From “EMPHATIC NEGATIONS IN BIBLICAL GREEK” on the BLB Blog online.

17 Galatians 5:16 (NET)

18 John 3:16 (NET) Table

19 John 3:17 (NET) Table

20 2 Peter 3:9b (NET) Table

21 Matthew 28:18b (NET) Table

22 John 12:32b (NET)

23 John 17:3 (NET)

The Day of the Lord, Part 2

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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

1 2 Thessalonians 2:3 (NET)

2 Mark 8:16b (NET) Table

3 Mark 8:15b (NET)

6 James 5:6a (NET)

8 Acts 25:15b (NET)

9 Acts 25:11 (NET)

11 The NET parallel Greek text and NA28 had the neuter noun ἔλεος here, where the Stephanus Textus Receptus and Byzantine Majority Text had the masculine noun ελεον.

12 Matthew 12:36, 37 (NET)

14 The Stephanus Textus Receptus had the article του preceding Most High (KJV: Highest). The NET parallel Greek text, NA28 and Byzantine Majority Text did not.

15 The Stephanus Textus Receptus and Byzantine Majority Text had ουν (KJV: therefore) here. The NET parallel Greek text and NA28 did not.

17 Luke 6:37b (NET) Table

19 Luke 6:37a (NET) Table

20 2 Thessalonians 2:12b (NASB 1995, NASB 1977, Legacy Standard Bible)

21 John 17:3b (NET)

22 John 17:3a (NET)

23 The NET parallel Greek text and NA28 had πέμπει here in the present tense, where the Stephanus Textus Receptus and Byzantine Majority Text had πεμψει (KJV: shall send) in the future tense.

24 2 Thessalonians 2:11 (NET)

25 Matthew 25:41b (NET)

26 2 Thessalonians 2:12a (NET)

27 The Stephanus Textus Receptus and Byzantine Majority Text had εν (KJV: in) preceding perishing (KJV: them that perish). The NET parallel Greek text and NA28 did not.

28 2 Thessalonians 2:10b (NET)

29 2 Thessalonians 2:11b (NET)

30 The Stephanus Textus Receptus and Byzantine Majority Text had αυτοις (KJV: unto them) here. The NET parallel Greek text and NA28 did not.

31 2 Corinthians 4:3, 4 (NET)

34 Luke 19:10b (NET)

35 2 Thessalonians 2:10b (KJV)

36 John 17:17 (NET) Table

37 The NET parallel Greek text, NA28 and Byzantine Majority Text had ἐσχάτου here, a singular form of ἔσχατος, where the Stephanus Textus Receptus had εσχατων, a plural form.

38 According to a note (6) in the NET: “Grk ‘the ages.’ The temporal (ages) came to be used of the spatial (what exists in those time periods). See Heb 11:3 for the same usage.”

39 The Stephanus Textus Receptus and Byzantine Majority Text had δι εαυτου (KJV: by himself) here. The NET parallel Greek text and NA28 did not.