And I, when I am lifted up from the earth, will draw all people to myself,1 Jesus said. The Greek word translated when was ἐὰν. Another possible translation was if: And I, [if] I am lifted up from the earth…
I understand why the translators chose when; if might imply to some that Jesus questioned whether his crucifixion might happen: My Father, if (εἰ) possible, let this cup pass from me!2 But to the philosophical bent of my mind, if sounds like the introduction to an if-then statement.
If Jesus is crucified,
then He will draw all people to Himself.
Jesus was crucified.
Therefore, He will draw all people to Himself.
This is a valid form of deductive reasoning called modus ponens or affirming the antecedent. It is logically equivalent to:
If Jesus is crucified,
then He will draw all people to Himself.
Jesus will not draw all people to Himself.
Therefore, He was not crucified.
This is another valid form of deductive reasoning called modus tollens or denying the consequent. Though the form is valid, everything depends on the truth of the original conditional statement. Interestingly, the example of a conditional statement given in the Oxford Reference online is false.
If the burglars entered by the front door,
then they forced the lock.
The burglars entered by the front door.
Therefore, they forced the lock.
Affirming the antecedent seems at least plausible. What about denying the consequent?
If the burglars entered by the front door,
then they forced the lock.
The lock was not forced.
Therefore, the burglars did not enter by the front door.
Perhaps the burglars had a key. Perhaps they found the front door unlocked and were savvy enough to lock it as they exited, making the crime scene appear more like insurance fraud than burglary.
Those who believe Jesus assume that his conditional statements are true. That probably explains why I’m not finding a lot of rational arguments describing: “1) how Jesus was wrong and 2) when He changed his mind.” I’m finding emotional arguments instead disputing that He said, I…will draw all people to Myself.
Those with no philosophical bent to their minds feel no compulsion in the argument that Jesus will not draw all to Himself is the logical equivalent of Jesus was not crucified. So, I’ll continue to take the long way, which I’m finding quite edifying anyway. Jesus prayed (John 17:12 NET [Table]):
When I was with them I kept them safe and watched over them in your name that you have given me. Not one of them was lost except the one destined for destruction, so that the scripture could be fulfilled.
The phrase except the one destined for destruction (KJV: but the son of perdition) was εἰ μὴ ὁ υἱὸς τῆς ἀπωλείας in Greek. As I worked on this essay it was brought to my attention that Paul used this same phrase (2 Thessalonians 2:3 NET):
Let no one deceive you in any way. For that day will not arrive until the rebellion comes and the man of lawlessness is revealed, the son of destruction (ὁ υἱὸς τῆς ἀπωλείας).
It has forced me to acknowledge my assumption that Jesus prayed about Judas Iscariot above. It seems like a good assumption when I focus on, When I was with them I kept them safe and watched over them in your name.3 But if I consider the preceding verse and verse 20 I must admit that Jesus may have been looking much further afield than I have previously imagined. I will proceed, however, as if my original assumption was correct.
Here is what happened when Peter questioned Jesus about the destiny of another (John 21:20-22 ESV):
Peter4 turned and saw the disciple whom Jesus loved following them, the one who also had leaned back against him during the supper and had said, “Lord, who is it that is going to betray you?” When5 Peter saw him, he said to Jesus, “Lord, what about this man?” Jesus said to him, “If it is my will that he remain until I come, what is that to you? You follow me!”
I doubt that Jesus would ever question me about Judas Iscariot. But if He asked why I believed that Judas would be redeemed, my account would be: You said you would draw all to yourself. If He asked why I believed that Judas was eternally doomed, I could answer: You prayed, Not one of them was lost except the one destined for destruction, so that the scripture could be fulfilled.6 In other words, I would be arguing that lost (ἀπώλετο, a form of ἀπόλλυμι, ἀπόλλω, ἀπολλύω) and ὁ υἱὸς τῆς ἀπωλείας (NET: the one destined for destruction) were of eternal, rather than temporal, consequence, so that the scripture could be fulfilled. Wow!
Now, I don’t intend to argue that the sin condemned in Judas Iscariot’s flesh, standing on Jesus’ left (if I have understood this moment correctly) will not be condemned into the eternal fire that has been prepared for the devil and his angels.7 It is difficult for me to argue, however, that there would be no corresponding new human born of God and the one we know as Judas Iscariot standing on Jesus’ right so that the scripture could be fulfilled. I, and anyone who loves the truth of the scripture, would owe Judas Iscariot an eternal debt of gratitude. But is it necessary for Judas Iscariot to be utterly destroyed eternally so that the scripture could be fulfilled?
I’ll continue to look at examples of ἀπώλετο and ἀπωλείας in the Septuagint and try to remember that the words ὁ υἱὸς τῆς ἀπωλείας were applied to another as well.
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Masoretic Text |
Septuagint |
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Psalm 9:5 (Tanakh/KJV) |
Psalm 9:5 (NET) |
Psalm 9:6 (NETS) |
Psalm 9:6 (English Elpenor) |
| Thou hast rebuked the heathen, thou hast destroyed (אִבַּ֣דְתָּ) the wicked, thou hast put out their name for ever and ever. | You terrified the nations with your battle cry. You destroyed (‘āḇaḏ, אבדת) the wicked; you permanently wiped out all memory of them. | You rebuked nations, and the impious perished (ἀπώλετο); their name you blotted out forever and forever and ever. | Thou hast rebuked the nations, and the ungodly one has perished (ἀπώλετο); thou hast blotted out their name for ever, even for ever and ever. |
Phrases like for ever and ever (Tanakh/KJV), forever and forever and ever (NETS) and for ever, even for ever and ever (English Elpenor) make this occurrence of ἀπώλετο (a form of ἀπόλλυμι, ἀπόλλω, ἀπολλύω) seem about as eternal in duration as I can imagine. Only the English Elpenor translation of ὁ ἀσεβής (the ungodly one) makes it entirely clear that that which was destroyed or perished is singular. The Tanakh on chabad.org also translated רָשָׁ֑ע (‘āḇaḏ), a wicked man. I admit I have tended to hear the wicked, the impious and the ungodly as concrete plurals signifying wicked, impious or ungodly people.
A concrete example of God’s destruction of wicked men follows:
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Masoretic Text |
Septuagint |
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Numbers 16:26 (Tanakh) |
Numbers 16:26 (NET) |
Numbers 16:26 (NETS) |
Numbers 16:26 (English Elpenor) |
| And [Moses] spoke unto the congregation, saying: ‘Depart, I pray you, from the tents of these wicked (הָֽרְשָׁעִים֙) men (הָֽאֲנָשִׁ֤ים), and touch nothing of theirs, lest ye be swept away (תִּסָּפ֖וּ) in all their sins.’ | And he said to the community, “Move away from the tents of these wicked (rāšāʿ, הרשעים) men (‘îš, האנשים), and do not touch anything they have, lest you be destroyed (sāp̄â, תספו) because of all their sins.” | And he spoke to the congregation, saying, “Be separated from the tents of these stubborn (τῶν σκληρῶν) men (τῶν ἀνθρώπων), and do not touch anything of all that is theirs, lest you too perish (συναπόλησθε) in all their sin.” | And he spoke to the congregation, saying, Separate yourselves from the tents of these stubborn (τῶν σκληρῶν) men (τῶν ἀνθρώπων), and touch nothing that belongs to them, lest ye be consumed (συναπόλησθε) with them in all their sin. |
When wicked and righteous are used almost euphemistically for those outside and those inside the congregation respectively, it doesn’t really surprise me that the rabbis rendered הָֽרְשָׁעִים֙ (rāšāʿ) τῶν σκληρῶν, stubborn in the Septuagint.
The story continued:
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Masoretic Text |
Septuagint |
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Numbers 16:27-33 (Tanakh) |
Numbers 16:27-33 (NET) |
Numbers 16:27-33 (NETS) |
Numbers 16:27-33 (English Elpenor) |
| So they got them up from the dwelling of Korah, Dathan, and Abiram, on every side; and Dathan and Abiram came out, and stood at the door of their tents, with their wives, and their sons, and their little ones. | So they got away from the homes of Korah, Dathan, and Abiram on every side, and Dathan and Abiram came out and stationed themselves in the entrances of their tents with their wives, their children, and their toddlers. | And they departed from around the tent of Kore, and Dathan and Abiron came out, and they stood by the doors of their tents, and their wives and their children and their chattel. | And they stood aloof from the tent of Core round about; and Dathan and Abiron went forth and stood by the doors of their tents, and their wives and their children and their store. |
| And Moses said: ‘Hereby ye shall know that HaShem hath sent me to do all these works, and that I have not done them of mine own mind. | Then Moses said, “This is how you will know that the Lord has sent me to do all these works, for I have not done them of my own will. | And Moyses said, “By this you shall know that the Lord has sent me to do all these works, because it is not of my own accord. | And Moses said, Hereby shall ye know that the Lord has sent me to perform all these works, that [I have] not [done them] of myself. |
| If these men die the common death of all men, and be visited after the visitation of all men, then HaShem hath not sent Me. | If these men die a natural death, or if they share the fate of all men, then the Lord has not sent me. | If these are to die according to death of all people, if their visitation is to be according to the visitation of all people, the Lord has not sent me. | If these men shall die according to the death of all men, if also their visitation shall be according to the visitation of all men, then the Lord has not sent me. |
| But if HaShem make a new thing (בְּרִיאָ֞ה), and the ground open her mouth, and swallow them up, with all that appertain unto them, and they go down alive into the pit (שְׁאֹ֑לָה), then ye shall understand that these men have despised HaShem.’ | But if the Lord does something entirely new (bᵊrî’â, בריאה), and the earth opens its mouth and swallows them up along with all that they have, and they go down alive to the grave (šᵊ’ôl, שאלה), then you will know that these men have despised the Lord!” | But if the Lord will show forth by an omen (φάσματι) and the earth opens its mouth and swallows them down and their households and their tents and all that belongs to them and they go down alive into Hades (ᾅδου), then you shall know that these men provoked the Lord.” | But if the Lord shall shew by a wonder (φάσματι), and the earth shall open her mouth and swallow them up, and their houses, and their tents, and all that belongs to them, and they shall go down alive into Hades (ᾅδου), then ye shall know that these men have provoked the Lord. |
| And it came to pass, as he made an end of speaking all these words, that the ground did cleave asunder that was under them. | When he had finished speaking all these words, the ground that was under them split open, | Now as he stopped speaking all these words, the earth underneath them was split apart. | And when he ceased speaking all these words, the ground clave asunder beneath them. |
| And the earth opened her mouth and swallowed them up, and their households, and all the men that appertained unto Korah, and all their goods. | and the earth opened its mouth and swallowed them, along with their households, and all Korah’s men, and all their goods. | And the earth was opened and swallowed them down, and their households and all the men who were with Kore and their cattle. | And the ground opened, and swallowed them up, and their houses, and all the men that were with Core, and their cattle. |
| So they, and all that appertained to them, went down alive (חַיִּ֖ים) into the pit (שְׁאֹ֑לָה); and the earth closed upon them, and they perished (וַיֹּֽאבְד֖וּ) from among the assembly. | They and all that they had went down alive (ḥay, חיים) into the pit (šᵊ’ôl, שאלה), and the earth closed over them. So they perished (‘āḇaḏ, ויאבדו) from among the community. | And they went down, they and as much as was theirs, alive (ζῶντα) into Hades (ᾅδου), and the earth covered them, and they perished (ἀπώλοντο) from the midst of the congregation. | And they went down and all that they had, alive (ζῶντα) into Hades (ᾅδου); and the ground covered them, and they perished (ἀπώλοντο) from the midst of the congregation. |
In this description of actual named men, their families and all they possessed, all that is required for the Scripture to be fulfilled is that they perished (וַיֹּֽאבְד֖וּ) from among the assembly (NET: community), they perished (ἀπώλοντο) from the midst of the congregation. I won’t argue whether they remained alive or how long they remained alive in Hades. From the perspective of the witnesses, they were alive when the earth closed upon them.
I have an extremely limited perspective on life. I consider Hades the place of the dead, but Jesus said: Now he is not God of the dead, but of the living (ζώντων, a form of ζάω), for all live (ζῶσιν, another form of ζάω) before him.8 In another essay I wrote: “I’m embarrassed how often I’ve missed what is now so clear in this context: Abraham learned everything he knew of Moses and the prophets who followed him from his own place in Hades after his death.”
I am perhaps equally embarrassed that I wondered how Abraham learned of Moses and the prophets. I couldn’t imagine that anyone had smuggled scrolls or parchments into Hades. But in Hades as Jesus described it (Luke 16:19-31), dead men do tell tales. Korah, Dathan, Abiram, their wives and children, for instance, had a dramatic tale to tell Father Abraham. I’ll turn my attention now to a more abstract rendering of רָשָׁע (rāšāʿ), wicked.
When the Lord revealed his plans for Sodom and Gomorrah (Genesis 18:16-22), Abraham was troubled.
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Masoretic Text |
Septuagint |
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Genesis 18:23 (Tanakh) |
Genesis 18:23 (NET) |
Genesis 18:23 (NETS) |
Genesis 18:23 (English Elpenor) |
| And Abraham drew near, and said: ‘Wilt Thou indeed sweep away (תִּסְפֶּ֔ה) the righteous (צַדִּ֖יק) with the wicked (רָשָֽׁע)? | Abraham approached and said, “Will you really sweep away (sāp̄â, תספה) the godly (ṣadîq, צדיק) along with the wicked (rāšāʿ, רשע)? | Then when Abraam had come near, he said, “Surely you will not destroy (συναπολέσῃς) the righteous (δίκαιον) with the ungodly (ἀσεβοῦς), and the righteous (ὁ δίκαιος) will be as the ungodly (ὁ ἀσεβής)? | And Abraam drew nigh and said, Wouldest thou destroy (συναπολέσῃς) the righteous (δίκαιον) with the wicked (ἀσεβοῦς), and shall the righteous (ὁ δίκαιος) be as the wicked (ὁ ἀσεβής)? |
I’m willing to accept that the rabbis added a clause here to clarify Abraham’s argument: and the righteous will be as the ungodly? (NETS), and shall the righteous be as the wicked? (English Elpenor). Here δίκαιον, ἀσεβοῦς, ὁ δίκαιος and ὁ ἀσεβής are all singular. Abraham engaged the Lord in philosophical discussion about the Lord’s justice:
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Masoretic Text |
Septuagint |
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Genesis 18:24 (Tanakh) |
Genesis 18:24 (NET) |
Genesis 18:24 (NETS) |
Genesis 18:24 (English Elpenor) |
| Peradventure there are fifty righteous (צַדִּיקִ֖ם) within the city; wilt Thou indeed sweep away (תִּסְפֶּה֙) and not forgive the place for the fifty righteous (הַצַּדִּיקִ֖ם) that are therein? | What if there are fifty godly people (ṣadîq, צדיקם) in the city? Will you really wipe it out (sāp̄â, תספה) and not spare the place for the sake of the 50 godly people (ṣadîq, הצדיקם) who are in it? | If there should be fifty righteous (δίκαιοι) in the city, will you destroy (ἀπολεῖς) them? Will you not let the whole place go free on account of the fifty righteous (δικαίων), if they should be in it? | Should there be fifty righteous (δίκαιοι) in the city, wilt thou destroy (ἀπολεῖς) them? wilt thou not spare the whole place for the sake of the fifty righteous (δικαίων), if they be in it? |
Here both δίκαιοι and δικαίων were plural but refer to fifty hypothetical people in Abraham’s mind.
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Masoretic Text |
Septuagint |
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Genesis 18:25 (Tanakh) |
Genesis 18:25 (NET) |
Genesis 18:25 (NETS) |
Genesis 18:25 (English Elpenor) |
| That be far from Thee to do after this manner, to slay (לְהָמִ֤ית) the righteous (צַדִּיק֙) with the wicked (רָשָׁ֔ע), that so the righteous (כַצַּדִּ֖יק) should be as the wicked (כָּֽרָשָׁ֑ע); that be far from Thee; shall not the judge of all the earth do justly?’ | Far be it from you to do such a thing—to kill (mûṯ, להמית) the godly (ṣadîq, צדיק) with the wicked (rāšāʿ, רשע), treating the godly (ṣadîq, כצדיק) and the wicked (rāšāʿ, כרשע) alike! Far be it from you! Will not the judge of the whole earth do what is right?” | By no means will you do anything like this thing, to slay (ἀποκτεῖναι) the righteous (δίκαιον) with the ungodly (ἀσεβοῦς), and the righteous (ὁ δίκαιος) will be like the ungodly (ὁ ἀσεβής)! By no means! Shall not you, the one who judges all the earth, do what is just?” | By no means shalt thou do as this thing [is] so as to destroy (ἀποκτεῖναι) the righteous (δίκαιον) with the wicked (ἀσεβοῦς), so the righteous (ὁ δίκαιος) shall be as the wicked (ὁ ἀσεβής): by no means. Thou that judgest the whole earth, shalt thou not do right? |
The righteous proved to be more hypothetical than the wicked in Sodom and Gomorrah. But in the Septuagint the Greek word translated destroy in Abraham’s question—will you destroy them?9—was ἀπολεῖς (a form of ἀπόλλυμι, ἀπόλλω, ἀπολλύω). And his own answer to that question was: By no means will you…slay (ἀποκτεῖναι, a form of ἀποκτείνω) the righteous with the ungodly.10 As far as eternal consequence is concerned, Jesus promised that it will be more tolerable on the day of judgment for the land of Sodom than for11 Capernaum. I’ll pick this up in another essay.
Tables comparing Psalm 9:5; Numbers 16:26; 16:27; 16:28; 16:29; 16:30; 16:31; 16:32; 16:33; Genesis 18:23; 18:24 and 18:25 in the Tanakh, KJV and NET, and tables comparing the Greek of Psalm 9:5 (9:6); Numbers 16:26; 16:27; 16:28; 16:29; 16:30; 16:31; 16:32; 16:33; Genesis 18:23; 18:24 and 18:25 in the Septuagint (BLB and Elpenor), and tables comparing John 21:20, 21 in the NET and KJV follow.
| Thou hast rebuked the heathen, thou hast destroyed the wicked, thou hast put out their name for ever and ever. | Thou hast rebuked the heathen, thou hast destroyed the wicked, thou hast put out their name for ever and ever. | You terrified the nations with your battle cry. You destroyed the wicked; you permanently wiped out all memory of them. |
| ἐπετίμησας ἔθνεσιν καὶ ἀπώλετο ὁ ἀσεβής τὸ ὄνομα αὐτῶν ἐξήλειψας εἰς τὸν αἰῶνα καὶ εἰς τὸν αἰῶνα τοῦ αἰῶνος | ἐπετίμησας ἔθνεσι, καὶ ἀπώλετο ὁ ἀσεβής· τὸ ὄνομα αὐτοῦ ἐξήλειψας εἰς τὸν αἰῶνα καὶ εἰς τὸν αἰῶνα τοῦ αἰῶνος |
| You rebuked nations, and the impious perished; their name you blotted out forever and forever and ever. | Thou hast rebuked the nations, and the ungodly one has perished; thou hast blotted out their name for ever, even for ever and ever. |
| And he spoke unto the congregation, saying: ‘Depart, I pray you, from the tents of these wicked men, and touch nothing of theirs, lest ye be swept away in all their sins.’ | And he spake unto the congregation, saying, Depart, I pray you, from the tents of these wicked men, and touch nothing of theirs, lest ye be consumed in all their sins. | And he said to the community, “Move away from the tents of these wicked men, and do not touch anything they have, lest you be destroyed because of all their sins.” |
| καὶ ἐλάλησεν πρὸς τὴν συναγωγὴν λέγων ἀποσχίσθητε ἀπὸ τῶν σκηνῶν τῶν ἀνθρώπων τῶν σκληρῶν τούτων καὶ μὴ ἅπτεσθε ἀπὸ πάντων ὧν ἐστιν αὐτοῖς μὴ συναπόλησθε ἐν πάσῃ τῇ ἁμαρτίᾳ αὐτῶν | καὶ ἐλάλησε πρὸς τὴν συναγωγὴν λέγων· ἀποσχίσθητε ἀπὸ τῶν σκηνῶν τῶν ἀνθρώπων τῶν σκληρῶν τούτων, καὶ μὴ ἅπτεσθε ἀπὸ πάντων, ὧν ἐστιν αὐτοῖς, μὴ συναπόλησθε ἐν πάσῃ τῇ ἁμαρτίᾳ αὐτῶν |
| And he spoke to the congregation, saying, “Be separated from the tents of these stubborn men, and do not touch anything of all that is theirs, lest you too perish in all their sin.” | And he spoke to the congregation, saying, Separate yourselves from the tents of these stubborn men, and touch nothing that belongs to them, lest ye be consumed with them in all their sin. |
| So they got them up from the dwelling of Korah, Dathan, and Abiram, on every side; and Dathan and Abiram came out, and stood at the door of their tents, with their wives, and their sons, and their little ones. | So they gat up from the tabernacle of Korah, Dathan, and Abiram, on every side: and Dathan and Abiram came out, and stood in the door of their tents, and their wives, and their sons, and their little children. | So they got away from the homes of Korah, Dathan, and Abiram on every side, and Dathan and Abiram came out and stationed themselves in the entrances of their tents with their wives, their children, and their toddlers. |
| καὶ ἀπέστησαν ἀπὸ τῆς σκηνῆς Κορε κύκλῳ καὶ Δαθαν καὶ Αβιρων ἐξῆλθον καὶ εἱστήκεισαν παρὰ τὰς θύρας τῶν σκηνῶν αὐτῶν καὶ αἱ γυναῖκες αὐτῶν καὶ τὰ τέκνα αὐτῶν καὶ ἡ ἀποσκευὴ αὐτῶν | καὶ ἀπέστησαν ἀπὸ τῆς σκηνῆς Κορὲ κύκλῳ· καὶ Δαθὰν καὶ ᾿Αβειρὼν ἐξῆλθον καὶ εἱστήκεισαν παρὰ τὰς θύρας τῶν σκηνῶν αὐτῶν καὶ αἱ γυναῖκες αὐτῶν καὶ τὰ τέκνα αὐτῶν καὶ ἡ ἀποσκευὴ αὐτῶν |
| And they departed from around the tent of Kore, and Dathan and Abiron came out, and they stood by the doors of their tents, and their wives and their children and their chattel. | And they stood aloof from the tent of Core round about; and Dathan and Abiron went forth and stood by the doors of their tents, and their wives and their children and their store. |
| And Moses said: ‘Hereby ye shall know that HaShem hath sent me to do all these works, and that I have not done them of mine own mind. | And Moses said, Hereby ye shall know that the LORD hath sent me to do all these works; for I have not done them of mine own mind. | Then Moses said, “This is how you will know that the Lord has sent me to do all these works, for I have not done them of my own will. |
| καὶ εἶπεν Μωυσῆς ἐν τούτῳ γνώσεσθε ὅτι κύριος ἀπέστειλέν με ποιῆσαι πάντα τὰ ἔργα ταῦτα ὅτι οὐκ ἀπ᾽ ἐμαυτοῦ | καὶ εἶπε Μωυσῆς· ἐν τούτῳ γνώσεσθε ὅτι Κύριος ἀπέστειλέ με ποιῆσαι πάντα τὰ ἔργα ταῦτα, ὅτι οὐκ ἀπ’ ἐμαυτοῦ |
| And Moyses said, “By this you shall know that the Lord has sent me to do all these works, because it is not of my own accord. | And Moses said, Hereby shall ye know that the Lord has sent me to perform all these works, that [I have] not [done them] of myself. |
| If these men die the common death of all men, and be visited after the visitation of all men, then HaShem hath not sent Me. | If these men die the common death of all men, or if they be visited after the visitation of all men; then the LORD hath not sent me. | If these men die a natural death, or if they share the fate of all men, then the Lord has not sent me. |
| εἰ κατὰ θάνατον πάντων ἀνθρώπων ἀποθανοῦνται οὗτοι εἰ καὶ κατ᾽ ἐπίσκεψιν πάντων ἀνθρώπων ἐπισκοπὴ ἔσται αὐτῶν οὐχὶ κύριος ἀπέσταλκέν με | εἰ κατὰ θάνατον πάντων ἀνθρώπων ἀποθανοῦνται οὗτοι, εἰ καὶ κατ’ ἐπίσκεψιν πάντων ἀνθρώπων ἐπισκοπὴ ἔσται αὐτῶν, οὐχὶ Κύριος ἀπέσταλκέ με |
| If these are to die according to death of all people, if their visitation is to be according to the visitation of all people, the Lord has not sent me. | If these men shall die according to the death of all men, if also their visitation shall be according to the visitation of all men, then the Lord has not sent me. |
| But if HaShem make a new thing, and the ground open her mouth, and swallow them up, with all that appertain unto them, and they go down alive into the pit, then ye shall understand that these men have despised HaShem.’ | But if the LORD make a new thing, and the earth open her mouth, and swallow them up, with all that appertain unto them, and they go down quick into the pit; then ye shall understand that these men have provoked the LORD. | But if the Lord does something entirely new, and the earth opens its mouth and swallows them up along with all that they have, and they go down alive to the grave, then you will know that these men have despised the Lord!” |
| ἀλλ᾽ ἢ ἐν φάσματι δείξει κύριος καὶ ἀνοίξασα ἡ γῆ τὸ στόμα αὐτῆς καταπίεται αὐτοὺς καὶ τοὺς οἴκους αὐτῶν καὶ τὰς σκηνὰς αὐτῶν καὶ πάντα ὅσα ἐστὶν αὐτοῖς καὶ καταβήσονται ζῶντες εἰς ᾅδου καὶ γνώσεσθε ὅτι παρώξυναν οἱ ἄνθρωποι οὗτοι τὸν κύριον | ἀλλ’ ἢ ἐν φάσματι δείξει Κύριος, καὶ ἀνοίξασα ἡ γῆ τὸ στόμα αὐτῆς καταπίεται αὐτοὺς καὶ τοὺς οἴκους αὐτῶν καὶ τὰς σκηνὰς αὐτῶν καὶ πάντα, ὅσα ἐστὶν αὐτοῖς, καὶ καταβήσονται ζῶντες εἰς ᾅδου, καὶ γνώσεσθε, ὅτι παρώξυναν οἱ ἄνθρωποι οὗτοι τὸν Κύριον |
| But if the Lord will show forth by an omen and the earth opens its mouth and swallows them down and their households and their tents and all that belongs to them and they go down alive into Hades, then you shall know that these men provoked the Lord.” | But if the Lord shall shew by a wonder, and the earth shall open her mouth and swallow them up, and their houses, and their tents, and all that belongs to them, and they shall go down alive into Hades, then ye shall know that these men have provoked the Lord. |
| And it came to pass, as he made an end of speaking all these words, that the ground did cleave asunder that was under them. | And it came to pass, as he had made an end of speaking all these words, that the ground clave asunder that was under them: | When he had finished speaking all these words, the ground that was under them split open, |
| ὡς δὲ ἐπαύσατο λαλῶν πάντας τοὺς λόγους τούτους ἐρράγη ἡ γῆ ὑποκάτω αὐτῶν | ὡς δὲ ἐπαύσατο λαλῶν πάντας τοὺς λόγους τούτους, ἐρράγη ἡ γῆ ὑποκάτω αὐτῶν |
| Now as he stopped speaking all these words, the earth underneath them was split apart. | And when he ceased speaking all these words, the ground clave asunder beneath them. |
| And the earth opened her mouth and swallowed them up, and their households, and all the men that appertained unto Korah, and all their goods. | And the earth opened her mouth, and swallowed them up, and their houses, and all the men that appertained unto Korah, and all their goods. | and the earth opened its mouth and swallowed them, along with their households, and all Korah’s men, and all their goods. |
| καὶ ἠνοίχθη ἡ γῆ καὶ κατέπιεν αὐτοὺς καὶ τοὺς οἴκους αὐτῶν καὶ πάντας τοὺς ἀνθρώπους τοὺς ὄντας μετὰ Κορε καὶ τὰ κτήνη αὐτῶν | καὶ ἠνοίχθη ἡ γῆ καὶ κατέπιεν αὐτοὺς καὶ τοὺς οἴκους αὐτῶν καὶ πάντας τοὺς ἀνθρώπους τοὺς ὄντας μετὰ Κορὲ καὶ τὰ κτήνη αὐτῶν |
| And the earth was opened and swallowed them down, and their households and all the men who were with Kore and their cattle. | And when he ceased speaking all these words, the ground And the ground opened, and swallowed them up, and their houses, and all the men that were with Core, and their cattle. |
| So they, and all that appertained to them, went down alive into the pit; and the earth closed upon them, and they perished from among the assembly. | They, and all that appertained to them, went down alive into the pit, and the earth closed upon them: and they perished from among the congregation. | They and all that they had went down alive into the pit, and the earth closed over them. So they perished from among the community. |
| καὶ κατέβησαν αὐτοὶ καὶ ὅσα ἐστὶν αὐτῶν ζῶντα εἰς ᾅδου καὶ ἐκάλυψεν αὐτοὺς ἡ γῆ καὶ ἀπώλοντο ἐκ μέσου τῆς συναγωγῆς | καὶ κατέβησαν αὐτοὶ καὶ ὅσα ἐστὶν αὐτῶν ζῶντα εἰς ᾅδου, καὶ ἐκάλυψεν αὐτοὺς ἡ γῆ, καὶ ἀπώλοντο ἐκ μέσου τῆς συναγωγῆς |
| And they went down, they and as much as was theirs, alive into Hades, and the earth covered them, and they perished from the midst of the congregation. | And they went down and all that they had, alive into Hades; and the ground covered them, and they perished from the midst of the congregation. |
| And Abraham drew near, and said: ‘Wilt Thou indeed sweep away the righteous with the wicked? | And Abraham drew near, and said, Wilt thou also destroy the righteous with the wicked? | Abraham approached and said, “Will you really sweep away the godly along with the wicked? |
| καὶ ἐγγίσας Αβρααμ εἶπεν μὴ συναπολέσῃς δίκαιον μετὰ ἀσεβοῦς καὶ ἔσται ὁ δίκαιος ὡς ὁ ἀσεβής | καὶ ἐγγίσας ῾Αβραὰμ εἶπε· μὴ συναπολέσῃς δίκαιον μετὰ ἀσεβοῦς καὶ ἔσται ὁ δίκαιος ὡς ὁ ἀσεβής |
| Then when Abraam had come near, he said, “Surely you will not destroy the righteous with the ungodly, and the righteous will be as the ungodly? | And Abraam drew nigh and said, Wouldest thou destroy the righteous with the wicked, and shall the righteous be as the wicked? |
| Peradventure there are fifty righteous within the city; wilt Thou indeed sweep away and not forgive the place for the fifty righteous that are therein? | Peradventure there be fifty righteous within the city: wilt thou also destroy and not spare the place for the fifty righteous that are therein? | What if there are fifty godly people in the city? Will you really wipe it out and not spare the place for the sake of the 50 godly people who are in it? |
| ἐὰν ὦσιν πεντήκοντα δίκαιοι ἐν τῇ πόλει ἀπολεῖς αὐτούς οὐκ ἀνήσεις πάντα τὸν τόπον ἕνεκεν τῶν πεντήκοντα δικαίων ἐὰν ὦσιν ἐν αὐτῇ | ἐὰν ὦσι πεντήκοντα δίκαιοι ἐν τῇ πόλει, ἀπολεῖς αὐτούς; οὐκ ἀνήσεις πάντα τὸν τόπον ἕνεκεν τῶν πεντήκοντα δικαίων, ἐὰν ὦσιν ἐν αὐτῇ |
| If there should be fifty righteous in the city, will you destroy them? Will you not let the whole place go free on account of the fifty righteous, if they should be in it? | Should there be fifty righteous in the city, wilt thou destroy them? wilt thou not spare the whole place for the sake of the fifty righteous, if they be in it? |
| That be far from Thee to do after this manner, to slay the righteous with the wicked, that so the righteous should be as the wicked; that be far from Thee; shall not the judge of all the earth do justly?’ | That be far from thee to do after this manner, to slay the righteous with the wicked: and that the righteous should be as the wicked, that be far from thee: Shall not the Judge of all the earth do right? | Far be it from you to do such a thing—to kill the godly with the wicked, treating the godly and the wicked alike! Far be it from you! Will not the judge of the whole earth do what is right?” |
| μηδαμῶς σὺ ποιήσεις ὡς τὸ ῥῆμα τοῦτο τοῦ ἀποκτεῖναι δίκαιον μετὰ ἀσεβοῦς καὶ ἔσται ὁ δίκαιος ὡς ὁ ἀσεβής μηδαμῶς ὁ κρίνων πᾶσαν τὴν γῆν οὐ ποιήσεις κρίσιν | μηδαμῶς σὺ ποιήσεις ὡς τὸ ρῆμα τοῦτο, τοῦ ἀποκτεῖναι δίκαιον μετὰ ἀσεβοῦς, καὶ ἔσται ὁ δίκαιος ὡς ὁ ἀσεβής. μηδαμῶς· ὁ κρίνων πᾶσαν τὴν γῆν, οὐ ποιήσεις κρίσιν |
| By no means will you do anything like this thing, to slay the righteous with the ungodly, and the righteous will be like the ungodly! By no means! Shall not you, the one who judges all the earth, do what is just?” | By no means shalt thou do as this thing [is] so as to destroy the righteous with the wicked, so the righteous shall be as the wicked: by no means. Thou that judgest the whole earth, shalt thou not do right? |
|
John 21:20, 21 (KJV) |
|
| Peter turned around and saw the disciple whom Jesus loved following them. (This was the disciple who had leaned back against Jesus’ chest at the meal and asked, “Lord, who is the one who is going to betray you?”) | Then Peter, turning about, seeth the disciple whom Jesus loved following; which also leaned on his breast at supper, and said, Lord, which is he that betrayeth thee? |
| Ἐπιστραφεὶς ὁ Πέτρος βλέπει τὸν μαθητὴν ὃν ἠγάπα ὁ Ἰησοῦς ἀκολουθοῦντα (ὃς καὶ ἀνέπεσεν ἐν τῷ δείπνῳ ἐπὶ τὸ στῆθος αὐτοῦ καὶ εἶπεν· κύριε, τίς ἐστιν ὁ παραδιδούς σε;) | επιστραφεις δε ο πετρος βλεπει τον μαθητην ον ηγαπα ο ιησους ακολουθουντα ος και ανεπεσεν εν τω δειπνω επι το στηθος αυτου και ειπεν κυριε τις εστιν ο παραδιδους σε | επιστραφεις δε ο πετρος βλεπει τον μαθητην ον ηγαπα ο ιησους ακολουθουντα ος και ανεπεσεν εν τω δειπνω επι το στηθος αυτου και ειπεν κυριε τις εστιν ο παραδιδους σε |
| So when Peter saw him, he asked Jesus, “Lord, what about him?” | Peter seeing him saith to Jesus, Lord, and what shall this man do? |
| τοῦτον οὖν ἰδὼν ὁ Πέτρος λέγει τῷ Ἰησοῦ· κύριε, οὗτος δὲ τί | τουτον ιδων ο πετρος λεγει τω ιησου κυριε ουτος δε τι | τουτον ιδων ο πετρος λεγει τω ιησου κυριε ουτος δε τι |
1 John 12:32 (NET)
4 The Stephanus Textus Receptus and Byzantine Majority Text had δε (KJV: Then) here. The NET parallel Greek text and NA28 did not.
5 The NET parallel Greek text and NA28 had οὖν (NET: So) here. The Stephanus Textus Receptus and Byzantine Majority Text did not.
7 Matthew 25:41b (NET)
8 Luke 20:38 (NET)
9 Genesis 18:24b (NETS)
10 Genesis 18:25a (NETS)
11 Matthew 11:24 (NET)