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You are not using the Greek on the left side according to the recension of Dr. J. J. Griesbach.Sir, can you tell me what the "Emphatic Dialog 1942" is? Or did you mean the New Testament translation called the "Emphatic Diaglott"? Emphatic Diaglott - Wikipedia
The 1869 version of the Emphatic Diaglott by Benjamin Wilson did not say "everlasting destruction", but "destruction age-lasting":
9 who a just penalty shall pay, destruction age-lasting, from face to the Lord and from the glory of the strength of him
Romans Chapter 5 - Weymouth New Testament
Rotherham Emphasized
Romans 5 Having, therefore, been declared righteous by faith, let us have, peace, towards God, through our Lord Jesus Christ,—
Jonathan Mitchell N.T.
::Jonathan Mitchell's New Testament Translation::
James Moffatt
Romans 5 As we are justified by faith, then, let us enjoy the peace we have with God through our Lord Jesus Christ.
Twenthieth Century N.T.
Romans 5 Therefore, having been pronounced righteous as the result of faith, let us enjoy peace with God through Jesus Christ, our Lord.
English Standard Version
Romans 5 - NIV Bible - Therefore, since we have been justified through...
Young's Literal
Romans 5 - NIV Bible - Therefore, since we have been justified through...
The Message
Romans 5 - NIV Bible - Therefore, since we have been justified through...
New Revised Standard
Romans 5 - NIV Bible - Therefore, since we have been justified through...
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Bible Verses by Comparison, Read Verses Using All Translations Side by Side
Romans 5:18 - Consequently, just as one trespass resulted in condemnation for all people, so also one righteous act resulted in justification and life for all people.
You are not using the Greek on the left side according to the recension of Dr. J. J. Griesbach.
No and your reply lacks context and Life Application. What did you mean?
My friend, to whom are you addressing this post? If it is ClementofA, you can rest assured he will be responding.No and your reply lacks context and Life Application. What did you mean?
And again you, what? Pose a condition for no biblical purpose? On a Site where Christians should seek to fulfill the Great Commission? If you obey not, are you His? I am His Bond Servant and I seek, always, to obey Him.My friend, to whom are you addressing this post? If it is ClementofA, you can rest assured he will be responding.
As for me, the following will be my answer for now>>>>>
Fitted For Destruction
The parting of scripture from it's general and it's specific context has been Satan's most powerful tool against Christianity from the day the Bible was split assunder and numbered by chapter and verse, almost, erasing the context, completely.Friends: In Phil. 2 we read that "at" the Name of Jesus every knee shall bow & every knee confess "You are Lord"! How far short this translation of the koine Greek falls, very short indeed!
The koine is not at but "IN/EN".
My friend, and author of the Jonathan Mitchell N.T. translation sent us an e-mail recently>>>>>
"For it has been written, "I, Myself, am continuously living. The Lord [= Yahweh] is saying that in Me (by Me; to Me; for Me) every knee will repeatedly bend in worship, or, to sit down (or: I live, says the Lord, because every knee will repeatedly bend to sit down in Me), and every tongue will continue to agree, bind itself and promise to God (speak out of the same word in God; publicly acclaim/acknowledge God; openly profess by God)." [Isa. 45:23]"
My friends: think of it! Our Father is bringing all creation Home to sit down with Him in union and worship. HOLY>>>>>>>HOLY>>>>>HOLY
That doesn't say "everlasting" either. It says "aionion" destruction (2 Thess.1:9) in both the 1864 & 1942 Emphatic Diaglott by Wilson. And in the Greek-English Interlinear, as I already told you, Wilson has "age-lasting", not "everlasting".
The emphatic diaglott: containing the original Greek text of what is commonly styled the New Testament (according to the recension of J.J. Griesbach) with an interlineary word for word English translation; a new emphatic version, based on the interlineary translation, on the renderings of eminent critics, and on the various readings of the Vatican manuscript no. 1209 in the Vatican Library; together with illustrative and explanatory foot notes, and a copious selection of references; to the whole of which is added a valuable alphabetical appendix : Wilson, Benjamin, b. 1817, tr : Free Download, Borrow, and Streaming : Internet Archive
"Everlasting Destruction"=
In order to understand this phrase we must first look closely at the root words on which the English is based. We should start with “everlasting” which is the Greek word aionios (Strong’s number 166). I refer you to Hope Beyond Hell Chapter one and its accompanying notes, which you will find in the Third Edition only. It will be available soon as a free download. We hope to release it in September 2012. Email me for updates on its release.
Also we need to look at the Greek word for “destruction”
which is olethros (Strong’s number 3639). For this I refer you to Dr. Marvin Vincent D.D. Balwin Professor of Sacred Literature, Union Theological Seminary New York published in 1887. Here is his quote from Volume IV, in Word Studies in the New Testament pages 58 – 62. He expounds on olethron aionion in 2Th. 1:9:
‘Aion, transliterated aeon, is a period of longer or shorter duration, having a beginning and an end, and complete in itself. Aristotle (peri ouravou, i. 9,15) says: “The period which includes the whole time of one’s life is called the aeon of each one.”
Hence it often means the life of a man, as in Homer, where one’s life (aion) is said to leave him or to consume away (Iliad v. 685; Odyssey v. 160). It is not, however, limited to human life; it signifies any period in the course of events, as the period or age before Christ; the period of the millenium; the mythological period before the beginnings of history. The word has not “a stationary and mechanical value” (De Quincey). It does not mean a period of a fixed length for all cases. There are as many aeons as entities, the respective durations of which are fixed by the normal conditions of the several entities. There is one aeon of a human life, another of the life of a nation, another of a crow’s life, another of an oak’s life. The length of the aeon depends on the subject to which it is attached.
It is sometimes translated world; world represents a period or a series of periods of time.
See Matt 12:32; 13:40,49; Luke 1:70; 1 Cor 1:20; 2:6; Eph 1:21. Similarly oi aiones, the worlds, the universe, the aggregate of the ages or periods, and their contents which are included in the duration of the world. 1 Cor 2:7; 10:11; Heb 1:2; 9:26; 11:3. The word always carries the notion of time, and not of eternity. It always means a period of time. Otherwise it would be impossible to account for the plural, or for such qualifying expressions as this age, or the age to come. It does not mean something endless or everlasting. To deduce that meaning from its relation to aei is absurd; for, apart from the fact that the meaning of a word is not definitely fixed by its derivation, aei does not signify endless duration. When the writer of the Pastoral Epistles quotes the saying that the Cretans are always (aei) liars (Tit. 1:12), he surely does not mean that the Cretans will go on lying to all eternity. See also Acts 7:51; 2 Cor. 4:11; 6:10; Heb 3:10; 1 Pet. 3:15. Aei means habitually or continually within the limit of the subject’s life. In our colloquial dialect everlastingly is used in the same way. “The boy is everlastingly tormenting me to buy him a drum.”
In the New Testament the history of the world is conceived as developed through a succession of aeons.
A series of such aeons precedes the introduction of a new series inaugurated by the Christian dispensation, and the end of the world and the second coming of Christ are to mark the beginning of another series. Eph. 1:21; 2:7; 3:9,21; 1 Cor 10:11; compare Heb. 9:26. He includes the series of aeons in one great aeon, ‘o aion ton aionon, the aeon of the aeons (Eph. 3:21); and the author of the Epistle to the Hebrews describe the throne of God as enduring unto the aeon of the aeons (Heb 1:8). The plural is also used, aeons of the aeons, signifying all the successive periods which make up the sum total of the ages collectively. Rom. 16:27; Gal. 1:5; Philip. 4:20, etc. This plural phrase is applied by Paul to God only.
Continued Below
http://www.hopebeyondhell.net/faq-17-what-does-“everlasting-destruction”-mean-2thes-19/
"Everlasting Destruction"=
In order to understand this phrase we must first look closely at the root words on which the English is based. We should start with “everlasting” which is the Greek word aionios (Strong’s number 166). I refer you to Hope Beyond Hell Chapter one and its accompanying notes, which you will find in the Third Edition only. It will be available soon as a free download. We hope to release it in September 2012. Email me for updates on its release.
Also we need to look at the Greek word for “destruction”
which is olethros (Strong’s number 3639). For this I refer you to Dr. Marvin Vincent D.D. Balwin Professor of Sacred Literature, Union Theological Seminary New York published in 1887. Here is his quote from Volume IV, in Word Studies in the New Testament pages 58 – 62. He expounds on olethron aionion in 2Th. 1:9:
‘Aion, transliterated aeon, is a period of longer or shorter duration, having a beginning and an end, and complete in itself. Aristotle (peri ouravou, i. 9,15) says: “The period which includes the whole time of one’s life is called the aeon of each one.”
Hence it often means the life of a man, as in Homer, where one’s life (aion) is said to leave him or to consume away (Iliad v. 685; Odyssey v. 160). It is not, however, limited to human life; it signifies any period in the course of events, as the period or age before Christ; the period of the millenium; the mythological period before the beginnings of history. The word has not “a stationary and mechanical value” (De Quincey). It does not mean a period of a fixed length for all cases. There are as many aeons as entities, the respective durations of which are fixed by the normal conditions of the several entities. There is one aeon of a human life, another of the life of a nation, another of a crow’s life, another of an oak’s life. The length of the aeon depends on the subject to which it is attached.
It is sometimes translated world; world represents a period or a series of periods of time.
See Matt 12:32; 13:40,49; Luke 1:70; 1 Cor 1:20; 2:6; Eph 1:21. Similarly oi aiones, the worlds, the universe, the aggregate of the ages or periods, and their contents which are included in the duration of the world. 1 Cor 2:7; 10:11; Heb 1:2; 9:26; 11:3. The word always carries the notion of time, and not of eternity. It always means a period of time. Otherwise it would be impossible to account for the plural, or for such qualifying expressions as this age, or the age to come. It does not mean something endless or everlasting. To deduce that meaning from its relation to aei is absurd; for, apart from the fact that the meaning of a word is not definitely fixed by its derivation, aei does not signify endless duration. When the writer of the Pastoral Epistles quotes the saying that the Cretans are always (aei) liars (Tit. 1:12), he surely does not mean that the Cretans will go on lying to all eternity. See also Acts 7:51; 2 Cor. 4:11; 6:10; Heb 3:10; 1 Pet. 3:15. Aei means habitually or continually within the limit of the subject’s life. In our colloquial dialect everlastingly is used in the same way. “The boy is everlastingly tormenting me to buy him a drum.”
In the New Testament the history of the world is conceived as developed through a succession of aeons.
A series of such aeons precedes the introduction of a new series inaugurated by the Christian dispensation, and the end of the world and the second coming of Christ are to mark the beginning of another series. Eph. 1:21; 2:7; 3:9,21; 1 Cor 10:11; compare Heb. 9:26. He includes the series of aeons in one great aeon, ‘o aion ton aionon, the aeon of the aeons (Eph. 3:21); and the author of the Epistle to the Hebrews describe the throne of God as enduring unto the aeon of the aeons (Heb 1:8). The plural is also used, aeons of the aeons, signifying all the successive periods which make up the sum total of the ages collectively. Rom. 16:27; Gal. 1:5; Philip. 4:20, etc. This plural phrase is applied by Paul to God only.
Continued Below
FAQ 17. What does “everlasting destruction” mean? 2Thes. 1:9
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