Today's lesson will be bringing you the book written by Pastor V.S. Herrell concerning the Sixth Law of God. In the Septuagint, the commandment against adultery is the six law, While in the Masoretic Bible, it is the seventh. Pastor Herrell is going by the Septuagint, which is a much more accurate translation of the scriptures than the Masoretic. I urge any Judeo-Christian to attempt to repudiate what Pastor Herrell has written here, if you can. I have a feeling there will be few takers.
I will alternate between this book and A History of the Bible, another excellent, well researched book by Pastor Herrell.
So with that intro out of the way, I bring you Pastor V.S. Herrell's excellent treatise on one of the most misunderstood commandments in the bible.
The Sixth Commandment
In Exodus 20:13 (LXX), we find the sixth commandment 1, a commandment we find repeated in the New Testament in Romans 13:9 and elsewhere (cf. Matthew 5:27, Luke 18:20, Mark 10:19, Jacob (James) 2:11, et al.). So we immediately notice that this commandment is explicitly stated in both the Old and New Testaments. The reason is that Jesus Christ is the same yesterday, today, and forever (Heb. 13:8). With God, there is no variance or shadow of turning (Jacob 1:17). Obviously, this sixth commandment is very important. In most translations of the Bible, Exodus 20:13 and Romans 13:9 are translated: "Thou shalt not commit adultery." In the literal translation of the Anointed Standard Translation of the New Testament and in the true translation of the Ten Commandments in The Truth Unveiled, these passages are translated as: "You will not mongrelize."
In many people's minds, there is a very great difference between these two translations, though, as we shall see later, this is due primarily to the purposeful degeneration of the etymology of the word adultery. At issue in the Greek Septuagint and in the Greek New Testament are two Greek words: ou moicheuseis.
In the Latin Vulgate, Exodus 20:13 was translated as non moechaberis and Romans 13:9 as non adulterabis. The Latin word moechaberis is an inflected form of moechari, a transliteration of the Greek moicheuo, and is of little etymological importance since what it means is merely dependent upon what the Greek word means, which we will explore. However, what is important is adulterabis, an inflected form of the word adultero, since this is the Latin word most often used in the Vulgate and elsewhere to translate the Greek word moicheuo.
The Greek word ou and the Latin word non are simply negative particles, translated not. Thus, the words that we need to define in order to determine the correct translation of Exodus 20:13 and Romans 13:9 are the Greek word moicheuo and the Latin word adultero.
First, in order to define the word moicheuo, let us turn to a commonly used and commonly available dictionary, the Theological Dictionary of the New Testament, edited by Gerhard Kittel and translated into English by Geoffrey W. Bromiley. Now let us note that Kittel was a well-renowned German Greek scholar and is held in high-esteem by the scholarly community.
Under the entry word moicheuo, the following definition is given: "of the intermingling of animals and men or of different races."2 This, of course, is the classical definition of mongrelization. So the Greek of the New Testament and the Greek Septuagint confirm that the translation You will not mongrelize is correct.
So now that we have defined the Greek, what about the Latin Vulgate? Now we must define the Latin word adultero, and we shall do so using the finest Latin dictionary currently available and the standard among Latin scholars, the Oxford Latin Dictionary: "To mix (a substance or kind) with another, adulterate: to impair the purity or strength of, to give a variety of appearances to, change . . . to corrupt, debase." Once again, when this is applied to people, we have mongrelization. So we find age-old agreement between the Latin and the Greek.
Therefore, using two of the most respected reference works available regarding Biblical Greek and the Latin language, and simply looking the words up, we find that these verses in the Bible are in fact an explicit prohibition against race-mixing.
To any intellectually honest person, the above definitions should be more than enough to convince him that the Bible clearly and explicitly prohibits race-mixing. This is exactly why the coalition of evil is so against a true and literal translation of the Word of God. In fact, it may be stated that their theology is little more than a justification system for the breaking of this divine law of God. If the translation You will not mongrelize is wrong, then the two reference works cited above, certainly two of the most prestigious works of their type available, are also wrong. Any legitimate Greek or Latin scholars would agree with these definitions; any one who would disagree with these definitions have in fact turned their backs on legitimate scholarship and should stop being hypocritical and admit that they do not believe the Bible instead of trying to change what it and what legitimate scholars say.
Now, many people will simply go and find a dictionary that defines the above words as adultery, and then ignorantly presume that adultery is defined as marital infidelity and simply forget about the two definitions cited above.
To show the stupidity and intellectual dishonesty of these people, I have previously written a work entitled Hidden Truth, now published under the title The Truth Unveiled, which gave many more proofs of the definitions of the Greek and Latin family of words commonly translated adultery, and examined in detail every Biblical passage, both Old and New Testaments, where these words occurred. That is not the purpose of this present work. The reader is encouraged to also read the chapter regarding this family of words in The Truth Unveiled for a complete Biblical analysis of this family of words. The objective herein is to examine in detail the etymology of both the Greek and Latin words commonly translated adultery, the ways these words were used in other Greek and Latin literature and in key passages in the Bible, and to explore how the web of deception regarding these words has been woven through the degeneration of language. The information presented hereafter is indisputable and not a subject of debate: one will either be intellectually honest and believe it or one will suffer the fate of all liars and those who help make a lie.
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1 This is the Sixth Commandment in the Greek Septuagint, but in the antichrist Jew-corrupted, Hebrew, Masoretic Text it is the Seventh Commandment. For more information on the Masoretic Text, please see the last section of this book, 'The Errancy of the Masoretic Text and the KJV', as well as The History of the Bible by V.S. Herrell and The Septuagint vs. the Masoretic Text by David C. Tate. |
2 In the German original, Theologisches Wörterbuch zum Neuen Testament, we find the original words of Kittel: "auch von Vermischung von Tier und Mensch oder von Mischung verschiedener Rassen."
Etymological Introduction
When using lexicons or dictionaries to define words or research etymologies of Greek or Latin, it is very important to have an understanding of the development of the modern lexicon or dictionary and other tools used in translating Greek or Latin into English. For translating Biblical passages or researching Biblical words, it is also very important to understand how the Catholic Church, through the Latin language, has controlled how both Latin and Greek words are defined. These facts are certainly no truer than in the case of the word adultery.
The history of modern Greek and Latin lexicography, especially wherein Greek-English and Latin-English dictionaries are concerned, starts in about the 15th-16th centuries, a time when also the first English translations of the Bible were being made (from the Latin Vulgate).3 At this time, the universal language of scholars was Latin and the source of Latin knowledge was primarily the corrupt Catholic Church. The purpose of the first English translations was to bring the Bible to the common man who could not speak Latin. But Latin was and remained for a very long time the common language of all scholars and scholarly books.
Thus, the first Latin dictionaries did not have English definitions as a Latin dictionary today might have, but rather Latin definitions. Known as Thesaurae, these Latin-Latin dictionaries were much like current day English dictionaries which have English definitions; they were intended for those already fluent and skilled in Latin to better understand Latin words with which they might not be familiar. The greatest of these was the Dictionarium seu linguae latinae thesaurus, printed first in 1531 by Robert Estienne. Not surprisingly then, the first Greek dictionaries were Greek words with Latin definitions meant once again to help scholars already fluent in Latin understand Greek also. The greatest of these was the Thesaurus graecae linguae, a 5 volume work first printed in 1572 by Henri Estienne, the son of Robert.
We will examine the definitions of some of these types of lexicons later in this present work. What needs to be understood at this point, however, is that when Catholics like Wyclif first translated the Bible (again, from the Latin Vulgate), the only Latin dictionaries they had were Latin-Latin thesauri, and in later years when Reformation era translators began consulting the original Greek texts, the only Greek dictionaries that they had were ones with Latin definitions, prepared, of course, by Catholic scholars.
By the time the first Greek-English, Greek-German, or Latin-English, Latin-German dictionaries were prepared, many translations of the Bible in English or German had already been made, as well as of other classical writings. In fact, after the invention of the printing press in the mid-15th century, many non-Biblical Greek and Latin texts were translated into English for public consumption, and nearly all of these documents were being translated either by Roman Catholic priests or Catholic trained scholars or by Jews who controlled many of the printing houses. The effect of this was that the translations were heavily influenced on the one hand by Roman Catholics, who would not dare to contradict any of the then current Roman Catholic teachings in any of their translations, such as universal salvation, and on the other hand, by Zionistic Jews who had their own agenda and motivations to hide truth.
By the time the first Greek-English and Latin-English lexicons were made, the English definitions given were simply whatever English words were being used by translators in the current translations, especially wherein the Bible was concerned. This is much like the Greek Dictionary found in Strong's Exhaustive Concordance which gives as definitions either the same word used in the King James Version or a definition of the English word used in the King James Version. Thus, the first Greek-English and Latin-English dictionaries contained in them all of the theological prejudices of the Catholic Church and the calculated corruption of antichrist Jewish printers, in the same way that Strong's Concordance contains the calculated prejudices of the Protestant English churches. Subsequent Greek-English and Latin-English dictionaries were often mere revisions and expansions of previous dictionaries, with maybe a few more textual references and a slight rewording of the same definition.
An example of this may be found in the current reference standard for the Greek language: Liddell-Scott Jones Greek-English Lexicon. This edition, finished in 1940 (with a subsequent emendations volume being published) was a revision of the eighth edition of the original A Greek-English Lexicon by Henry Liddell and Robert Scott, edited by Henry Jones and Roderick McKenzie. The original Liddell and Scott lexicon, published in 1843, was itself based upon the Wörterbuch der griechischen Sprache by Franz Passow, printed in 1828, which was a revision of the Handwörterbuch der griechischen Sprache by Johann Gottlob Schneider. Schneider himself based his lexicon on previous works in one fashion or another, making great use of the Thesaurus graecae linguae first printed by Henri Estienne II in 1572 and subsequently updated.
Thus, it is rare, if ever, that a Greek or Latin word has been given fresh consideration, and even then it is often that errors still remain. To demonstrate this, we will examine such an error regarding the Greek word akeraios, which I have already dealt with in my previous book The Truth Unveiled. This word has been translated pure-blooded and nonmongrelized in the Anointed Standard Translation of the New Testament where it occurs in Philippians 2:14-15, which reads:
"Do all things separate from murmurers and disputers, in order that you may be perfect in our kind: pure blooded and nonmongrelized, faultless children of God, amidst a race perverse and having been corrupted, among whom we appear like luminaries in the orderly arrangement."
This Greek word is translated harmless in the King James Version, which is a far-cry from pure-blooded and nonmongrelized. But reconciling this difference is a perfect application of what we have learned about the history of lexicons. Let us first look akeraios up in a pre-1830's Greek Lexicon, the Novus Thesaurus Philologico-Criticus by John Schleusner, published in 1829. This was a Greek-Latin lexicon printed in London. The first part of the definition of akeraios reads: " [A keraizen], ... innocentem..." The first thing that we are told in this definition is that akeraios is the opposite of keraizen, then it is defined (in Latin) as harmless. Now it should be understood that when an alpha was placed at the beginning of a Greek word, it often served to negate the word. So what Schleusner and most lexicographers before him assumed was that akeraios was the opposite of keraizen.
When we look keraizen up in Liddell-Scott Jones, we find that it means: "to ravage, plunder." Or in other words to harm, so the opposite must be harmless or inviolate, unravaged, untouched, etc. This was what was assumed at the time of the translating of the King James Version and other early translations, in the 16th-17th centuries, and this explains why the term harmless was incorrectly used in the KJV. Now, however, let us take careful note of the definition of akeraios in A New Greek and English Lexicon by James Donnegan, published in 1839 (first printed in 1832). He gives the following definition: "unmixed, pure ... unharmed, uninjured ... Some derive from [keraizo], but it seems merely another form of [akeratos] and of [akerasios]. Th. a priv., [keranummi], [kerao]."
We notice three important things here. First, that Donnegan gives the definition of unmixed and pure as the primary definition. Secondly, we notice that Donnegan corrects the false origin of the word akeraios assumed by Schleusner and others. The word is, in fact, the opposite of keranummi and kerao, which are the same Greek word, and this word is defined by LSJ as: "to mix, mingle ... mixed half and half ... mix, blend ... compound." Thus, the opposite of that word would mean unmixed, unmingled, etc
The third important thing we notice about Donnegan's definition is that although he had the courage and intelligence to realize that his predecessors were wrong about the origin of this Greek word, still he failed to omit their definitions. He still defines akeraios as unharmed and uninjured even though there is absolutely no basis whatsoever etymologically for these definitions. This is an example of how each lexicon is built upon previous lexicons and that even when a mistake is found, it is not deleted but rather added to. So now Donnegan has left the user of his lexicon with a choice of definitions to use, even though he himself admits that one of the definitions is wrong.
Let us now look up akeraios in the LSJ: "pure, unmixed ... unalloyed ... of persons, pure in blood ... II. unharmed, unravaged." Once again, although Liddell and Scott were honest enough to admit that when the word is being used of persons it means pure in blood, still they have preserved the erroneous definition. In non-Biblical works, translators have no problem translating akeraios correctly. For example, let us read Edward P. Coleridge's translation of Euripides' Phoenician Women, 942-943:
"Now thou are our only survivor of the seed of that sown race, whose lineage is pure alike on mother's and on father's side, thou and these thy sons."
Here Coleridge translates akeraios as lineage is pure. But translators and lexicographers cease to be honest when it comes to the Bible and other early Christian literature. For example, let us look at an accurate translation of Barnabas 3:6:
"So then, brothers, the long-suffering One foresaw that the people whom He prepared in His Beloved should be persuaded in racial purity..."
According to LSJ and Coleridge, this is an accurate translation, rendering akeraiosune as racial purity. However, other translators, such as Kirsopp Lake, use the word guilelessness, a totally absurd translation unsupported by any true scholarship, but used only because the translators capitulate to political and religious correctness. If these translators throw away their integrity on the subject of race-mixing, then it is no large step for them also to endorse homosexuality or other things at the expense of God's Word.
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3 This of course excludes the Wyclif Bible, which was made in 1384, being totally complete in 1397, thus missing the designation "15th century" by three years. But, its scope and importance certainly lies in the 15th century and it was the beginning of many of the problems that would come to be associated with all subsequent English translations, since most were, in some way or another, based upon those translations which came before. I highly recommend that the reader consult my book The History of the Bible for more information.
Adultery and the Lexicons
With this understanding of the tactics of deception employed in our lexicons, we are now prepared to examine the lexical evidence of the Greek and Latin words associated with the common English translation adultery. We will look first at the Greek evidence.
Any Greek word which contains the prefix moich- belongs to the family of words usually translated adultery. When we look these words up in most any Greek lexicon, all we usually find are definitions which contain the English word adultery. What follows are a few important exceptions with comments.
LSJ (1940), for the verb moichao: "falsify." This definition is supplied by LSJ to help ease the translation of the innumerable Greek passages which cannot in any way be talking about marital infidelity, some of which we will look at later. To falsify something carries the connotation of adulteration or debasement or change.
A Patristic Greek Lexicon by G.W. H. Lampe (1961), for the verb moichaomai: "adulterate." Here Lampe, whose lexicon is entirely concerned with early Christian literature written in Greek, also has to admit that this Greek family of words carried the connotation of adulteration and debasement. When we look up moichao in Griechisches Etymologisches Wörterbuch, a Greek-German Lexicon by Hjalmar Frisk (1973), he defines the word with the German "verfälschen," which means to adulterate. Adulteration is the process of adding something to something else and debasing it or mingling things together. When we are talking about people being adulterated in the physical sense, we can only be talking about race-mixing or at the very least mingling family lines together and causing confusion in the family regarding issues of paternity. In fact, in my book The Truth Unveiled, the overall definition which is assigned this family of words is, first, to mongrelize or to mix or mingle races, and secondly, to mix or mingle and therefore corrupt seedlines. As we shall see later, however, the idea of mixing or mingling is paramount to truly understanding the definitions and etymology of this moich- family of words. In this definition by Lampe, we see very clearly that early patristic writers understood that this family of words was used for adulteration or mingling.
A Patristic Greek Lexicon by G.W. H. Lampe (1961), for the adjective moichozeuktikos: "of or relating to an adulterous marriage." Again, we see that some of the early Patristic writers spoke of adulterous marriages. The obvious question is, If adultery involves extra-marital sex, then how can a marriage itself be adulterous? Obviously, the emphasis is upon seedline corruption and mingling, and all throughout Greek literature, we find that very often being married is not an issue when the moich- family of words is used.
A Comprehensive Lexicon by John Pickering (1847), for the noun moichidios: "bastard, spurious." This Greek word should correctly be translated as mongrel, and a true understanding of the English language reveals that when Pickering, in 1847, used the word bastard, he too meant a mongrel. This was a common understanding of the word in the mid-19th century and before, as we shall prove later. Pickering was not the only one, however, to understand that the word moichidios meant mongrel. In Lexicon Manuale by
Cornelius Schrevel (1796), the word moichidios is defined with the Latin word "adulterinus." According to the Oxford Latin Dictionary, or OLD, adulterinus means: "adulterated, impure." Lewis and Short add: "not full-blooded." Leverett's Lexicon of the Latin Language: "begotten basely, not thorough-bred, not full-blooded, adulterated." Most importantly, however, A Large Dictionary by Thomas Holyoke (1672) states that adulterinus is equivalent (in the ancient translations and commentaries) to the Hebrew mamzir, which according to Strong's Hebrew Dictionary means "a mongrel." This dictionary also states in the same definition that the Greek moichikos is equivalent to mamzir and also is equivalent to the Greek kibdelos which is defined by LSJ as: "adulterated, base." We will discuss Holyoke's definitions and the word kibdelos in more detail later, but what is important to notice here is that all of these lexical authorities agree that the Latin word adulterinus means "mongrel," and therefore the Greek word moichidios, universally defined by this Latin word, also means mongrel. Pickering's definition of bastard must be understood to have its mid-19th century meaning of mongrel.
In Lexicon: Anglo-Græco-Latinum Novi Testamenti by Andrew Symson (1658), under the entry "adulterer" for the Greek word moichos: "it maketh a confusion in families, through an illegitimate brood." This is very similar to the definition expressed in Latin in Critica Sacra by Edward Leigh (1662), who said of the Greek word moichos: "nam familias confundit illegitima sobole," which translated says, "for it mingles families with an illegal race." Both of these men understood that the Latin words with the root adulter-, which were used to define the moich- family of words in Greek-Latin lexicons meant to mix, mingle, etc. They are therefore here trying to explain how the idea of mixing or mingling relates to the idea of marital infidelity, and they have both defined the word very closely to the true concept behind this family of words - that of seedline corruption, both interracial and intraracial, and as we have said before, the idea of marriage is very often not an issue in ancient Greek literature where these words are used.
In A Greek and English Lexicon to the New Testament by John Parkhurst (1769), under the definition for moichalis, we find this comment regarding Matthew 16:4: "Dr. Doddridge interprets [genea moichalis] 'a spurious race degenerated...'" In the Anointed Standard Translation of the New Testament, these two Greek words are translated "mongrel race," which is equivalent to Dr. Doddridge's translation, again understanding the archaic language of over 300 years ago. One reason that only a few lexicons actually use the English word mongrel for defining any Greek or Latin word is that the word mongrel was not commonly used 300-400 years ago. Since the lexicons are based upon one another, they preserve many of the archaic terms used in previous lexicons. So instead of saying mongrel, many lexicons use terms like bastard or spurious. The definitions of both of these words have subsequently changed, but that does not erase what men meant by these words when they were originally used several hundred years ago.
In any event, there is no doubt as to what Dr. Doddridge meant by the words a spurious race degenerated, and it is also clear that Dr. Doddridge, an honest scholar, understood the true definition of the moich- family of words.
Finally, we have the definition of Kittel already given for moicheuo: "of the intermingling of animals and men or of different races."
