The most obvious example found in the Bible that actually refutes the entire Left Behind notion is (among other verses) found in Luke 17:34-37, where it speaks about one person is taken and the other is left. We quickly point out that in the verses used in this group of scripture we never find the word behind after the word left. The word behind is not included whatsoever (although it is implied by theorists) in the original manuscript.
In order to get a more full and distinct meaning of the two words used to identify who is supposedly taken to heaven and the other supposedly left behind to suffer God’s wrath, we must examine the word LEFT, which is the Greek word APHIEMI. Once we examine the word APHIEMI, we find that definition is also used for the words such as SUFFER, FORGIVE, CEASE, REMIT, YIELD, and LET [The word SUFFER above does not mean to undergo or feel pain or distress, but rather it means to tolerate o allow] The following definitions are from W.E. Vine's Expository Dictionary of New Testament Words:
* to permit "to let, permit," is translated "to suffer" in Matt. 24:43; Luke 4:41; 22:51; Acts 14:16; 16:7; 19:30; 28:4; 1 Cor. 10:13. See LEAVE (a) No. 9, LET, No. 4. Verb,863, aphiemi; "to send away," signifies "to permit, suffer," in Matt. 3:15 (twice); Matt. 19:14; 23:13; Mark 1:34; 5:19,37; 10:14; 11:16; Luke 8:51; 12:39, AV (RV, "left"); 18:16; John 12:7, RV, AV and RV marg., "let (her) alone;" Rev. 11:9. See FORGIVE.
Verb,863, aphiemi; primarily, "to send forth, send away" (apo, "from," hiemi, "to send"), denotes, besides its other meanings, "to remit or forgive" (a) debts, Matt. 6:12; 18:27,32, these being completely cancelled; (b) sins, e.g., Matt. 9:2, 5,6; 12:31,32; Acts 8:22 ("the thought of thine heart"); Rom. 4:7; Jas. 5:15; 1 John 1:9; 2:12. In this latter respect the verb, like its corresponding noun (below), firstly signifies the remission of the punishment due to sinful conduct, the deliverance of the sinner from the penalty Divinely, and therefore righteously, imposed; secondly, it involves the complete removal of the cause of offense; such remission is based upon the vicarious and propitiatory sacrifice of Christ. In the OT atoning sacrifice and "forgiveness" are often associated, e.g., Lev. 4:20, 26. The verb is used in the NT with reference to trespasses (paraptoma), e.g., Matt. 6:14, 15; sins (hamartia), e.g., Luke 5:20; debts (see above) (opheilema), Matt. 6:12; (opheile), Matt. 18:32; (daneion), Matt. 18:27; the thought (dianoia) of the heart, Acts 8:22. Cp. kalupto, "to cover," 1 Pet. 4:8; Jas. 5:20; and epikalupto, "to cover over," Rom. 4:7, representing the Hebrew words for "atonement." Human "forgiveness" is to be strictly analogous to Divine "forgiveness," e.g., Matt. 6:12. If certain conditions are fulfilled, there is no limitation to Christ's law of "forgiveness," Matt. 18:21, 22. The conditions are repentance and confession, Matt. 18:15-17; Luke 17:3.
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