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Matthew 7:12 Not so golden rules
1. Matthew 7:12 Not so golden rules
This content is being developed.
2. Canons, cannons and canyons
Golden
rule:
Luke 6:31 And as ye would that men should do to you, do ye also to them likewise. [kjv]
In general, a "
canon" is a principle or rule that is accepted by a group. A
"rule" in Greek is related to a hollow "
reed".
A "
reed" was used to "
measure" that became, through Latin, a "
canon".
Hollowed out
tubes were used as weapons to send projectiles against an enemy. There were called "
cannons".
The Greek word for "
canon" came from the Semitic and is related to the name of the town called Cana is in the "
wedding" at "
Cana" in John 2. Jesus uses the idea to refer to John the Baptist.
3. Galatians 6:16 Rules
Galatians 6:16 And as many as walk according to this rule, peace be on them, and mercy, and upon the Israel of God. [kjv]
και οσοι τω κανονι τουτω στοιχησουσιν ειρηνη επ αυτους και ελεος και επι τον ισραηλ του θεου [gnt]
… regulam … [v]
… reule… [wy]
… Regel … [lu]
The German word
"Regel" ≈ "rule" is from the Latin word
"regulam" ≈ "rule" which could refer to a "
nobleman". Historically, the Germanic hard "
g" in the middle of a word became a "
y" sound. Thus, "
Regel" goes to "reyel" goes to
"rule".
The hard "
g" is in words such as "
regulation", "
regular", etc.
4. Acts 17:18 Epicurus
Acts 17:18 Then certain philosophers of the Epicureans, and of the Stoicks, encountered him. And some said, What will this babbler say? other some, He seemeth to be a setter forth of strange gods: because he preached unto them Jesus, and the resurrection. [kjv]
τινες δε και των επικουρειων και στωικων φιλοσοφων συνεβαλλον αυτω και τινες ελεγον τι αν θελοι ο σπερμολογος ουτος λεγειν οι δε ξενων δαιμονιων δοκει καταγγελευς ειναι οτι τον ιησουν και την αναστασιν ευηγγελιζετο [gnt]
Epicurus taught the importance of having friends, controlling anger, not having fear, etc.
Having rejected "
logic" as used by the competing Stoics, and in order to investigate and reason about idea and knowledges,
Epicurus introduced what he called "
rules" or a "
canon of truth" named with the ancient Greek word
"κανών" ≈ "rod, pole, bar, standard".
5. Acts 26:22 Epicureans
Acts 26:22 Having therefore obtained help of God, I continue unto this day, witnessing both to small and great, saying none other things than those which the prophets and Moses did say should come: [kjv]
επικουριας ουν τυχων της απο του θεου αχρι της ημερας ταυτης εστηκα μικρω τε και μεγαλω ουδεν εκτος λεγων ων τε οι προφηται ελαλησαν μελλοντων γινεσθαι και μωυσης [gnt]
The ancient Greek word
"ἐπικουρία" ≈ "help, aid" and is used by Paul as a play on words of the Greek philosopher
"Ἐπίκουρος " ≈ "Epicurus" (341-270 BC).
Did Paul first become a "
friend" of those to whom he was "
witnessing"?
Epicurus advocated having "friends" to "help" you and being "self-sufficient".
Paul advocates getting "help" from God.
6. Burger King slogans
What is the vision statement of an old style Burger King church?
Have it your way.
The newer Burger King
slogan (to
slug you with) is "
You rule". Might a "
church" focusing on just
"you" and
"me" result in
"earthquakes"?
Matthew 4:9 And saith unto him, All these things will I give thee, if thou wilt fall down and worship me. [kjv]
και ειπεν αυτω ταυτα σοι παντα δωσω εαν πεσων προσκυνησης μοι [gnt]
7. Golden Arches
The
"Golden Rule" does
not appear to be related to the "
Golden Arches" (of MacDonalds) even though one Greek word for "
rule" and the Latin word for "
arch" appear to be similar.
The ancient Greek word
"ἀρχή" ≈ "beginning, origin, sovereignty, authority" and could be the end of a rope, stick, etc., or the corner of a sheet. In context, it could be a "
rule".
The English word
"arch" comes, through French, from the Latin word
"arcus" ≈ "bow, arc, arch". The ancient Greek word
"τόξον" ≈ "bow, rainbow, arc".
[keystone, catenary, digested]
8. Matthew 7:12 Not so golden rules
The Greek words
"therefore" "as far as" "if/when" are not needed in the translation.
Matthew 7:12 Therefore all things whatsoever ye would that men should do to you, do ye even so to them: for this is the law and the prophets. [kjv]
παντα ουν οσα εαν θελητε ινα ποιωσιν υμιν οι ανθρωποι ουτως και υμεις ποιειτε αυτοις ουτος γαρ εστιν ο νομος και οι προφηται [gnt]
The
"Golden Rule" appears in many cultures and religions, including the Bible. Did Jesus
plagiarize it?
Here we are interested in what the Bible has to say.
Positive Golden Rule: Do unto others as you would have them do unto you.
Negative Golden Rule: Do not do unto others as you would not have them do unto you.
Platinum Rule: Do unto others as they want to have done to them. [Grove]
The general category of these rules is that of an "
ethic of reciprocity". That is, it goes both ways though not necessarily a symmetric/commutative relationship.
There are
logical and
practical issues with the
"Golden Rule" as stated. What is Jesus really saying?
9. Platinum rule
A variation of the
"Golden Rule" is the "
Platinum Rule". In general, platinum is more scarce than gold and thus more valuable.
Golden rule: Do unto others as you would have them do unto you.
Platinum rule: Do unto others as they want to have done to them.
Discuss:
Platinum: Did Jesus always do unto others as they wanted to have done to them? Why or why not? [John 6 - food, religious establishment asking for a sign, similarity to toleration or Russell paradox]
Golden: Did Jesus always do unto others as he would have wanted done to him if he were in their situation? [compassion, not just empathy]
10. Alignment issue: desires
Positive Golden Rule:
Do unto others as you would have them do unto you.
Consider the following reasoning.
2. You would like someone to give you $1,000,000, even though empirical evidence from lottery winners does not appear to support the idea that this will make your life better.
1. You do not have $1,000,000 to give.
Thus, the
"Golden Rule" does not appear to work in that you cannot do what the rule says.
However, if you do not have the
potentiality and, thus, the
actuality, to give $1,000,000, does the
"Golden Rule" as stated apply?
11. Alignment issue: jokes
Positive Golden Rule:
Do unto others as you would have them do unto you.
Platinum rule:
Do unto others as they want to have done to them.
One logical
issue with these rules are that they assume that the concerns of others align, in some sense, with your concerns. Those concerns may
not align.
Positive Golden Joke Rule:
Tell jokes to others as you would have them tell jokes to you.
Platinum Joke Rule:
Tell jokes to others as they would want jokes told to them.
Do you see the logical issues with the
positive "Golden Rule" and the "
Platinum Rule"?
Disclaimer: Telling too many jokes to those who do not wish them may result in the Golden Choke Rule. They may try to strangle you and then the choke would be on you. [Greek "
tz" sound as "
j", Pennsylvania Dutch]
What happens if you try to eat too much chocolate all at once?
You may choke a lot!
Humor rule: JOKE = SET UP + PUNCHLINE.
Make no bones about it. If I don't have a leg to stand on, then you may still find my jokes humerus.
12. Speech
Proverbs 10:19 In the multitude of words there wanteth not sin: but he that refraineth his lips is wise. [kjv]
εκ πολυλογιας ουκ εκφευξη αμαρτιαν φειδομενος δε χειλεων νοημων εση [lxx]
Speech is silver, silence is golden. Thomas Carlyle (1833-1934) in Sarlor Resartus (1901)
Still waters run deep.
Empty vessels make the most sound.
Talmud: If a word be worth one shekel, silence is worth two.
Note: Some pastors like this rule but sometimes they want it to apply to everyone but them. [long subtle sermons]
13. Golden rule in Matthew and Luke
How does the
"Golden Rule" follow from the "
law" and the "
prophets"?
[law of the hawk (air), the lion (jungle), the skunk, the fish]
Matthew 7:12 Therefore all things whatsoever ye would that men should do to you, do ye even so to them: for this is the law and the prophets. [kjv]
παντα ουν οσα εαν θελητε ινα ποιωσιν υμιν οι ανθρωποι ουτως και υμεις ποιειτε αυτοις ουτος γαρ εστιν ο νομος και οι προφηται [gnt]
The above
"Golden Rule" can be stated, as translated,
without the
three Greek words
"therefore" "as far as" "if/when". Luke, what people remembered years later, is much more literal and loses the three words in Matthew.
Luke 6:31 And as ye would that men should do to you, do ye also to them likewise. [kjv]
και καθως θελετε ινα ποιωσιν υμιν οι ανθρωποι ποιειτε αυτοις ομοιως [gnt]
The Greek word translated as
"would" is that of
"desire". Note that
neither rule specifies the nature of what is to be "
done". Does
"all" apply to everything? Perhaps context (in Matthew) is important.
14. Matthew 7:12
KJV: Therefore all things whatsoever ye would that men should do to you, do ye even so to them: for this is the law and the prophets.
Greek: παντα ουν οσα αν εαν θελητε ινα ποιωσιν υμιν οι ανθρωποι ουτως και υμεις ποιειτε αυτοις ουτος γαρ εστιν ο νομος και οι προφηται
15. Luke 6:31
KJV: And as ye would that men should do to you, do ye also to them likewise.
Greek: και καθως θελετε ινα ποιωσιν υμιν οι ανθρωποι και υμεις ποιειτε αυτοις ομοιως
16. Gold Rule and gold and rules
17. Negative rules
Positive Golden Rule: Do unto others as you would have them do unto you.
Negative Golden Rule: Do not do unto others as you would not have them do unto you.
To fulfill a
negative (
passive) rule, one need do
nothing. Nothing is something but a negative (passive) rule allows nothing to satisfy the requirements of the rule.
How can one avoid ever making a mistake?
Never do anything. I made a mistake once, but later found out I was wrong. Another way is to fail to show up for a sirloin dinner.
18. The dream of delayed procrastination
Never put off till tomorrow, what you can do the day after tomorrow.
Mark Twain (Author and Humorist, alias Samuel Clemens)
Modern saying:
I used to crastinate. I got so good at it I decided to go pro. [eager vs. lazy evaluation]
One can always go backwards in time.
Today, I'm doing nothing because I started doing it yesterday and I wasn't finished.
Don't give up on dreams. Go back to bed.
Why was the funeral for the man who invented Tupperware delayed?
It took a while to find the right lid for his coffin. While you are coughing (coffin) about this joke, you are probably thinking I should put a lid on it.
[small basket as a coffin]
19. Negative golden rule
A
negative version of the "
Golden Rule" appears in the Old Testament Deuterocanonical books of
Tobit and
Sirach, accepted as part of the Scriptural canon by Catholic Church, Eastern Orthodoxy (and some others): (Wikipedia)
English: Do that to no man which thou hatest: drink not wine to make thee drunken: neither let drunkenness go with thee in thy journey Tobit 4:15
Greek: 15 καὶ ὃ μισεῖς, μηδενὶ ποιήσῃς. οἶνον εἰς μέθην μὴ πίῃς, καὶ μὴ πορευθήτω μετὰ σοῦ μέθη ἐν τῇ ὁδῷ σου. Τωβιτ 4:15
"Do to no one what you yourself dislike." Tobit 4:15
English: Be considerate of the other people at the table and treat them the way you want to be treated. Sirach 31:15. Good News Translation.
Greek: νόει τὰ τοῦ πλησίον ἐκ σεαυτοῦ καὶ ἐπὶ παντὶ πράγματι διανοοῦ Sirach 31:15
"Recognize that your neighbor feels as you do, and keep in mind your own dislikes." Sirach 31:15
The
negative version of the "
Golden Rule" also appears in the
Didache.
20. Didache: Negative Golden Rule
The ancient Greek word
"διδαχή" ≈ "teaching" as in "
didactic"
[fork in the road]
The start of the
Didache (second sentence), sometimes called the Teaching of the Apostles, states the
negative Golden Rule.
English: There are two ways, one of life and one of death, and there is a great difference between these two ways. (Holmes, p. 344)
English: Now this is the way of life: First, you shall love God, who made you. Second, you shall love your neighbor as yourself; but whatever you do not wish to happen to you, do not do to another. (Holmes, p. 344)
Greek: Ὁδοὶ δύο εἰσί, μία τῆς ζωῆς καὶ μία τοῦ θανάτου, διαφορὰ δὲ πολλὴ μεταξὺ τῶν ὁδῶν. Didache [1.1]
Greek: Ἡ μὲν οὖν ὁδὸς τῆς ζωῆς ἐστιν αὕτη· πρῶτον ἀγαπήσεις τὸν θεὸν τὸν ποιήσαντά σε, δεύτερον τὸν πλησίον σου ὡς σεαυτόν· πάντα δὲ ὅσα ἐὰν θελήσῃς μὴ γίνεσθαί σοι, καὶ σὺ ἄλλῳ μὴ ποίει. Didache [1.2]
Might the writers of the Didache recognize that there are logical issues with the
positive Golden Rule and, therefore, used the
negative Golden Rule?
[Didache, negative version of love thy neighbor as yourself]
21. Matthew 5:46 Tit for tat
Matthew 5:46 For if ye love them which love you, what reward have ye? do not even the publicans the same? [kjv]
εαν γαρ αγαπησητε τους αγαπωντας υμας τινα μισθον εχετε ουχι και οι τελωναι το αυτο ποιουσιν [gnt]
The general idea of the
"Golden Rule" is that of distributed behavior. This is not "
tit for tat" (of game theory) where one returns whatever is received. That is, what you do to others will influence what they do to you.
Some outcomes of two player games include the following.
win-lose (zero-sum) (sports games)
win-win (business principle)
lose-lose (politicians often risk this)
22. Matthew 5:46 Quid pro quo
Matthew 5:46 For if ye love them which love you, what reward have ye? do not even the publicans the same? [kjv]
εαν γαρ αγαπησητε τους αγαπωντας υμας τινα μισθον εχετε ουχι και οι τελωναι το αυτο ποιουσιν [gnt]
The Latin word
"quid pro quo" ≈ "something for something".
In the Middle Ages (and at other times), the Pope might grant power to an authority who made a significant contribution to the Catholic Church.
Similar phrases:
"give" and "take".
"tit" for "tat".
You "scratch" my back, I'll "scratch" yours , win-win situation for those involved.
Does this ever happen in politics or government?
23. Rich and powerful
We have the best government money can buy.
Mark Twain (Author and Humorist, alias Samuel Clemens)
Lawyer: There is not
one shred of evidence that my client, the politician, is corrupt!
The English words "
rich" originally meant "
powerful". [German Reich, Amerigo Vespucci]
24. 1 Corinthians 10:30 Quid pro quo
1 Corinthians 10:30 For if I by grace be a partaker, why am I evil spoken of for that for which I give thanks? [kjv]
ει εγω χαριτι μετεχω τι βλασφημουμαι υπερ ου εγω ευχαριστω [gnt]
… quid … pro … quod … [v]
The Latin words for "
quid", "
pro" and "
quo" (with inflection endings) appear several times in the same verse in the Latin Vulgate. They are always separated by some other words.
25. 1 Corinthians 10:30
KJV: For if I by grace be a partaker, why am I evil spoken of for that for which I give thanks?
Greek: ει δε εγω χαριτι μετεχω τι βλασφημουμαι υπερ ου εγω ευχαριστω
Latin: si ego cum gratia participo quid blasphemor pro eo quod gratias ago
26. 1 Samuel 6:4 Quid pro quo
1 Samuel 6:4 Then said they, What shall be the trespass offering which we shall return to him? They answered, Five golden emerods, and five golden mice, according to the number of the lords of the Philistines: for one plague was on you all, and on your lords. [kjv]
και λεγουσιν τι το της βασανου αποδωσομεν αυτη και ειπαν κατ αριθμον των σατραπων των αλλοφυλων πεντε εδρας χρυσας οτι πταισμα εν υμιν και τοις αρχουσιν υμων και τω λαω [lxx]
… quid … quod pro … [v]
27. 1 Samuel 6:4
KJV: Then said they, What shall be the trespass offering which we shall return to him? They answered, Five golden emerods, and five golden mice, according to the number of the lords of the Philistines: for one plague was on you all, and on your lords.
Hebrew: ויאמרו מה האשם אשר נשיב לו ויאמרו מספר סרני פלשתים חמשה עפלי זהב וחמשה עכברי זהב כי מגפה אחת לכלם ולסרניכם׃
Greek: και λεγουσιν τι το της βασανου αποδωσομεν αυτη και ειπαν κατ αριθμον των σατραπων των αλλοφυλων πεντε εδρας χρυσας οτι πταισμα εν υμιν και τοις αρχουσιν υμων και τω λαω
Latin: qui dixerunt quid est quod pro delicto reddere debeamus ei responderuntque illi
28. Esther 6:3 Quid pro quo
Esther 6:3 And the king said, What honour and dignity hath been done to Mordecai for this? Then said the king's servants that ministered unto him, There is nothing done for him. [kjv]
ειπεν δε ο βασιλευς τινα δοξαν η χαριν εποιησαμεν τω μαρδοχαιω και ειπαν οι διακονοι του βασιλεως ουκ εποιησας αυτω ουδεν [lxx]
quod … quid pro … [v]
29. Esther 6:3
KJV: And the king said, What honour and dignity hath been done to Mordecai for this? Then said the king's servants that ministered unto him, There is nothing done for him.
Hebrew: ויאמר המלך מה נעשה יקר וגדולה למרדכי על זה ויאמרו נערי המלך משרתיו לא נעשה עמו דבר׃
Greek: ειπεν δε ο βασιλευς τινα δοξαν η χαριν εποιησαμεν τω μαρδοχαιω και ειπαν οι διακονοι του βασιλεως ουκ εποιησας αυτω ουδεν
Latin: quod cum rex audisset ait quid pro hac fide honoris ac praemii Mardocheus consecutus est dixeruntque ei servi illius ac ministri nihil omnino mercedis accepit
30. Matthew 5:46 Back-scratching
Matthew 5:46 For if ye love them which love you, what reward have ye? do not even the publicans the same? [kjv]
εαν γαρ αγαπησητε τους αγαπωντας υμας τινα μισθον εχετε ουχι και οι τελωναι το αυτο ποιουσιν [gnt]
Think about what is
not said (reverse the idea):
... if you hate those that hate you, what hate have you? The idea of "
tit for tat" can be thought of as "
you scratch my back, I'll scratch yours".
It is not unusual to see horses scratching each other's backs.
It's a
whinny-whinny situation for both, not to
stir-up trouble. That might be a
woe-woe situation.
31. Wikipedia
In 1654, the expression quid pro quo was used to generally refer to something done for personal gain or with the expectation of reciprocity in the text The Reign of King Charles: An History Disposed into Annalls, with a somewhat positive connotation. It refers to the covenant with Christ as something "that prove not a nudum pactum, a naked contract, without quid pro quo." Believers in Christ have to do their part in return, namely "foresake the devil and all his works" Wikipedia (as of 2024-12-02)
Reference: L'Estrange, Hamon (1656-01-01). The reign of King Charles : an history disposed into annalls. London : Printed by F.L. and J.G. for Hen: Seile, Senior and Junior, over against St. Dunstans Church in Fleetstreet, and Edw: Dod, at the Gun in Ivy-lane.
32. Brethren Baptismal vows
Is the idea to "
forsake the devil and all his works" more of a
positive (
active) or
negative (
passive) statement?
1.
Do you believe that Jesus Christ is the Son of God and that He brought from heaven the saving gospel?
2.
Do you willingly renounce Satan and all his pernicious ways and sinful pleasures of this world?
3.
Do you covenant in Christ Jesus to live faithful until death?
The Schwarzenau Brethren, the German Baptist Brethren, Dunkers, Dunkard Brethren, Tunkers,[1] or sometimes simply called the German Baptists, are an Anabaptist group that dissented from Roman Catholic, Lutheran and Reformed European state churches during the 17th and 18th centuries. Wikipedia. (as of 2024-12-04)
[Early Church Father, Egyptian pursuit]
33. Gospels - love neighbor as yourself
34. Paul and James and OT - love neighbor as yourself
Romans 13:9 For this, Thou shalt not commit adultery, Thou shalt not kill, Thou shalt not steal, Thou shalt not bear false witness, Thou shalt not covet; and if there be any other commandment, it is briefly comprehended in this saying, namely, Thou shalt love thy neighbour as thyself. [kjv]
Galatians 5:14 For all the law is fulfilled in one word, even in this; Thou shalt love thy neighbour as thyself. [kjv]
James 2:8 If ye fulfil the royal law according to the scripture, Thou shalt love thy neighbour as thyself, ye do well: [kjv]
Leviticus 19:18 Thou shalt not avenge, nor bear any grudge against the children of thy people, but thou shalt love thy neighbour as thyself: I am the LORD. [kjv]
What happens if the
"as thyself" is omitted - as is often done in modern times in order to justify bringing the world's culture into the church even when it violates God's laws?
Should you expect your neighbor to return the favor?
35. Both love your God and love your neighbor as yourself needed
Jesus clearly states the two laws on which the law and the prophets hang in Mark 12:30-31 (and elsewhere).
Law/Pearl 1: Love God (and the rules of God).
Law/Pearl 2: Love your neighbor as yourself.
Some churches omit the "
as yourself" in order to help get world culture (that goes against the rules of God) into their church.
The religious establishment at the time of Jesus emphasized law 1, "Love your God", but ignored law 2, "Love your neighbor as yourself" rule. This is, literally, "against the law" (of God).
According to Jesus, both rules are needed. What happens if the religious establishment ignores "Love your God" and emphasizes only "Love your neighbor" and often leaves out "as yourself"? This is, literally, "against the law" (of God)
36. Neighbors
Who is my
neighbor?
Like a good neighbor, Jesus is there.
Jesus answers that question in the parable of the
good Samaritan. Did the Samaritan follow the
"Golden Rule"? Which version was followed?
☐
Positive (active) Golden Rule:
Do unto others as you would have them do unto you.
☐
Negative (passive) Golden Rule:
Do not do unto others as you would not have them do unto you.
Short answer: Your "
neighbor" is anyone who is "
close" to you using a suitable definition of "
distance" and "
nearness".
If Jesus is in you, then can
you be there to help? Or do you "
walk on by"?
37. Historical Biblical example
Matthew 7:12 Therefore all things whatsoever ye would that men should do to you, do ye even so to them: for this is the law and the prophets. [kjv]
παντα ουν οσα εαν θελητε ινα ποιωσιν υμιν οι ανθρωποι ουτως και υμεις ποιειτε αυτοις ουτος γαρ εστιν ο νομος και οι προφηται [gnt]
A historical and Biblical example of a symmetric property is the Golden Rule as expressed in the book of Matthew.
According to Aristotle, the "
law" in based on "
opinion" of the majority (in control). Thus, the "
law" is that based on the "
opinion" of God which may be added to by the opinion of others. The true "
prophets" spoke the "
opinion" of God.
The Greek word for "
glory" had the meaning of "
opinion".
38. Aristotelian ideas
Two ideas from Aristotle are used in the analysis.
A potentiality of X means that one has the power to actually do X.
An actuality of X means that one has the potentiality to do X and, in fact, one does X.
Some people have
potentiality to
actualize but, for various reasons, do not actualize that
potentiality.
Someone with the potential to be a professional athlete may actualize that potential.
Someone without the potential to be a professional athlete will never actualize that goal.
39. Matthew 5:14 Hill climbing potential
Matthew 5:14 Ye are the light of the world. A city that is set on an hill cannot be hid. [kjv]
υμεις εστε το φως του κοσμου ου δυναται πολις κρυβηναι επανω ορους κειμενη [gnt]
In Greek philosophy (e.g., Aristotle), the word in the
GNT (Greek New Testament) often translated as "
energy" or "
work" is that of
"actuality". In the same manner, the word often translated as "
power" is that of
"potentiality". In modern
OOP (Object Oriented Programming) programming terms:
"potentially" relates to the idea of a class (abstract idea) [Plato's original sense]
"actuality" relates to the idea of an object (concrete reality) [Aristotle's added sense]
This is especially true for the writings of Paul since he was writing to a Greek audience who would have understood those parts of Greek philosophy.
40. Reflexive application
Here are the two versions of the Golden Rule. A precondition of both rules are that one should "
love neighbor as yourself" and not do nor support nor condone "
evil" or "
oppression". Otherwise, one can find logical issues with the rules.
Positive (active) Golden Rule:
Do unto others as you would have them do unto you.
Negative (passive) Golden Rule:
Do not do unto others as you would not have them do unto you.
Can these ideas be applied
reflexively to oneself?
Positive (active) Golden Rule:
Do unto yourself as you would have yourself do unto you.
Negative (passive) Golden Rule:
Do not do unto yourself as you would not have yourself do unto you.
The reflexive rules appear to create no logical issues.
[recursive application, fixed points]
41. Order of events
Here is another way to view the
"Golden Rule". The order of events appears to be important for the
"Golden Rule". Consider the simplified situation where there are two people, you and someone else.
1. Consider the domain of situations where you have a potentiality to achieve an actuality (without evil or oppression).
2. If you were in the other position, would you want that potentiality followed through to an actuality.
To do these events in the other order (e.g., backwards) appears to create logical issues.
42. Good Samaritan
Consider the parable of the Good Samaritan.
1. You (the Good Samaritan) have the
potentiality and actuality to provide help to someone.
2. If you were in the position of needing that help, you would want that help provided as an
actuality and not just as a
potentiality.
If you
walk on by, then you have the potentiality to help but have not actualized that potentiality to actually help the other person. In this case, empathy is not sufficient.
Discuss: How might the idea of "
corban", as a form of "
oath", apply to this situation?
43. Walk on by
If you see me walking down the street, and I start to cry...
Each time we meet, walk on by. Walk on by.
Make believe that you don't see the tears, just let me grieve
In private, cause each time I see you, I break down and cry...
Walk on by ...
The song Walk on by was written by Burt Bacharach and Hal David for singer Dionne Warwick. What year?
1963.
Luke 10:29-37.
Except for the (despised) Samaritan, the priest and the Levite saw the injured man and decided to "
walk on by"
Joke: Why did the Pharisee walk on by the injured man?
He saw that the man was already robbed.
44. Mark 7:10-11 Corban
The same idea of meaning and word changes have been present since language began.
Mark 7:10 For Moses said, Honour thy father and thy mother; and, Whoso curseth father or mother, let him die the death: [kjv]
μωυσης γαρ ειπεν τιμα τον πατερα σου και την μητερα σου και ο κακολογων πατερα η μητερα θανατω τελευτατω [gnt]
This verse is the setup for the "
euphemism" in the next verse. The word
"corban" was a way (loophole) to say that one did not need to honor any obligations to others such as father or mother.
7:11 But ye say, If a man shall say to his father or mother, It is Corban, that is to say, a gift, by whatsoever thou mightest be profited by me; he shall be free. [kjv]
υμεις δε λεγετε εαν ειπη ανθρωπος τω πατρι η τη μητρι κορβαν ο εστιν δωρον ο εαν εξ εμου ωφεληθης [gnt]
How can "
oaths" be used to avoid doing what is right?
45. Blessed with wealth
Discuss each of the following options. If you are blessed with worldly riches that you did not oppress to get, which is your best option.
☐ Give all of your wealth to the destitute poor.
☐ Give all of your wealth to the church so they can use it.
☐ Use all of your wealth to further the message of Christ.
☐ Some other alternative.
Jesus uses the word for "
poor" that means the "
fallen" and does not use the word for the "
destitute poor".
Thought question: How many churches would say to
take your tithe for this month and use it to further the work of Christ?
 |
Details are left as a future topic.
|
[Dupont, let your peace return to you, prudence in making decisions]
46. Luke 12:48
47. Luke 12:48
KJV: But he that knew not, and did commit things worthy of stripes, shall be beaten with few stripes. For unto whomsoever much is given, of him shall be much required: and to whom men have committed much, of him they will ask the more.
Greek: ο δε μη γνους ποιησας δε αξια πληγων δαρησεται ολιγας παντι δε ω εδοθη πολυ πολυ ζητηθησεται παρ αυτου και ω παρεθεντο πολυ περισσοτερον αιτησουσιν αυτον
48. Matthew 7:6-8 Translation issues
Matthew 7:6. Why the contorted translation of
"dogs" ?
Matthew 7:6 Give not that which is holy unto the dogs, neither cast ye your pearls before swine, lest they trample them under their feet, and turn again and rend you. [kjv]
Matthew 7:7. What is being
"asked"? What is being
"sought"? What is being
"knocked"?
7:7 Ask, and it shall be given you; seek, and ye shall find; knock, and it shall be opened unto you: [kjv]
Matthew 7:8. Why does the idea need repeated? Why the singular
"every"? The
"receiveth" (positive) should be
"take" (negative), making the statements not the same.
7:8 For every one that asketh receiveth; and he that seeketh findeth; and to him that knocketh it shall be opened. [kjv]
49. Matthew 7:9-11 Translation issues
Matthew 7:9,10. Why the
"or" starting each verse? Why a
"man" in the first verse? Why repeat the idea? Why the contorted translation of
"give"? Why ambiguous
"him"? Why is the
"not" in each verse not translated?
Matthew 7:9 Or what man is there of you, whom if his son ask bread, will he give him a stone? [kjv]
7:10 Or if he ask a fish, will he give him a serpent? [kjv]
Matthew 7:11. Why are those listening
"evil"? Why the contorted translation of
"gifts"? Why not use this usual word for
"give" in the previous two verses? Why does the Father only give
"good" and not
"gifts"? What is
"good"?
7:11 If ye then, being evil, know how to give good gifts unto your children, how much more shall your Father which is in heaven give good things to them that ask him? [kjv]
50. Matthew 7:12-14 Translation issues
Matthew 7:12. There are known logical issues with golden rule as translated. Why and what is
"all"? Why are
three words, not really needed in the translation, nevertheless omitted in the translation? Who are the
"prophets"?
Matthew 7:12 Therefore all things whatsoever ye would that men should do to you, do ye even so to them: for this is the law and the prophets. [kjv]
Matthew 7:13-14. How do the "
narrow"
"gate" and the
"wide" or
"broad" "area" or
"way" relate to the previous verses?
7:13 Enter ye in at the strait gate: for wide is the gate, and broad is the way, that leadeth to destruction, and many there be which go in thereat: [kjv]
7:14 Because strait is the gate, and narrow is the way, which leadeth unto life, and few there be that find it. [kjv]
How might these translation issues and ambiguities be resolved in a simple and direct manner?
51. Matthew 5:42 First phrase translation
Matthew 5:42 Give to him that asketh thee, and from him that would borrow of thee turn not thou away. [kjv]
τω αιτουντι σε δος και τον θελοντα απο σου δανισασθαι μη αποστραφης [gnt]
Moving the
"(you) give" in Greek from the last word to the first word of English changes the style from the verbally spoken in a top-down manner to a bottom-up written manner. This, in part, loses the continuity with the end of the previous verse.
English: (You) give to him that asketh (of) you.
Greek: ((to) the) it asking you (you) give (top-down as spoken)
Greek: (you) give you asking ((to/for) the) it (bottom-up)
To identify the
"it", which
could be a
"him", one needs to go to the preceding verse and identify the (missing but implied) noun in that verse. The
"it" appears to be the "
message (of God)".
When spoken, any
non-verbal communication would help fill in otherwise ambiguous pronouns and references of the
written document. This non-verbal communication appears to go throughout the Sermon on the Mount and other discourses by Jesus in Matthew.
The
TR (Textus Receptus) attempts to fix-up the Greek by changing the verb for
"give".
52. Non-verbal communication
Finish software engineer Linus Torvalds (UNIX, Linux, kernel, etc.)
Non-verbal communication is communication that does
not use words.
Teacher on stage (with many students)
One place for good news. One place for bad news.
Otherwise somewhere in the middle.
The non-verbal hand movements:
left: holy pearls (disciples/sheep listening)
right (shadow play on words): religious establishment (birds, pigs)
Eye movements and facial expressions can add to the non-verbal communication.
Note: The terms
"left" and
"right" can be ambiguous depending on
point of view.
53. Matthew 7:6 Play on words
Matthew 7:6 Give not that which is holy unto the dogs, neither cast ye your pearls before swine, lest they trample them under their feet, and turn again and rend you. [kjv]
μη δωτε το αγιον τοις κυσιν μηδε βαλητε τους μαργαριτας υμων εμπροσθεν των χοιρων μηποτε καταπατησουσιν αυτους εν τοις ποσιν αυτων και στραφεντες ρηξωσιν υμας [gnt]
[monastery fumigation]
|
English: not give the holy the dogs/bird
Greek: μη δωτε το αγιον τοις κυσιν
Greek: μηποτε το αγιον ταις σχισιν
English: never (sarcastic) the holy the splits
|
The ancient Greek word
"κῐ́σσαιν" ≈ "jay bird" (dative) and
"κίσσα" ≈ "jay bird" or, in context,
"longing of pregnant women",
"craving for strange food".
54. Matthew 7:6 Play on words
Matthew 7:6 Give not that which is holy unto the dogs, neither cast ye your pearls before swine, lest they trample them under their feet, and turn again and rend you. [kjv]
μη δωτε το αγιον τοις κυσιν μηδε βαλητε τους μαργαριτας υμων εμπροσθεν των χοιρων μηποτε καταπατησουσιν αυτους εν τοις ποσιν αυτων και στραφεντες ρηξωσιν υμας [gnt]
Many play on words relate similar sounding letters, for example, the
omega "
ω" and
omicron "
ο" and
alpha "
α".
Non-verbal sides: To the
left are the oppressed disciples (sheep). To the
right (but a shadow) are the religious establishment (birds, pigs).
Some of these non-verbal directions were set up in previous verses (omitted).
55. Matthew 7:6 Paraphrase
Matthew 7:6 Give not that which is holy unto the dogs, neither cast ye your pearls before swine, lest they trample them under their feet, and turn again and rend you. [kjv]
μη δωτε το αγιον τοις κυσιν μηδε βαλητε τους μαργαριτας υμων εμπροσθεν των χοιρων μηποτε καταπατησουσιν αυτους εν τοις ποσιν αυτων και στραφεντες ρηξωσιν υμας [gnt]
| 7:6 |
to the left |
Do not give that which is holy [never a holy split] |
| 7:6 |
to the right |
to the dogs [bird] |
| 7:6 |
to the left |
Neither cast your pearls |
| 7:6 |
to the right |
in front of pigs [bad, hand] |
| 7:6 |
to the left |
lest [sarcastic] they trample them/you |
| 7:6 |
to the right |
under their feet and turn |
| 7:6 |
to the left |
andrend (rupture) you. |
The next few verses fit the
"or" form using the "
split".
(
7:7 7:8)
"or" (
7:9)
"or" (
7:10)
56. TenWordPin model for ask, seek, find
After the "
holy" "
split" one is in one of two positions from which one can
"ask",
"seek" and
"knock".
The two paths/ways of the "
holy" "
split" become clear through
non-verbal communication (hand movements, etc.).
7:7 Ask/given: 1. Left (sheep): TC 10 - no coveting
Seek/find: 5. TC 5 - keep Sabbath holy, bread, Holy Spirit, etc.
Knock/open: 8. TC 3 - keep name holy (path to God)
7:8 Ask/take: 4. Right (birds, pigs): TC 7 - no adultery (via measure, oaths)
Seek/find: 7. TC 7 - no killing, apostate church
Knock/open: 9. TC 2 - no idols, bowl judgments (dead end)
57. TenWordPin model for ask, seek, find
58. Matthew 7:9 Bread and stones
Matthew 7:9 Or what man is there of you, whom if his son ask bread, will he give him a stone? [kjv]
η τις εξ υμων ανθρωπος ον αιτησει ο υιος αυτου αρτον μη λιθον επιδωσει αυτω [gnt]
Even (oven) if this a half-baked idea, perhaps a
"stone" cold response to
"bread" could be forthcoming.
A pure-bread
"dog" might be called "
crusty".
Part of the
Eucharist is
"bread". If "
asked", would you deny a
"dog" who asks "
crumbs" for
"bread"?
If one is building a "
house" of "
sand" (human infrastructure) as in the "
temple" made of
"stones", then one could deceive and give, as a "
bad" "
gift",
"stones" to someone who is expecting
"bread" (of life).
59. Spit into the wind
All languages have words that are onomatopoeic. That is, they sound like what they represent.
Take the idea of "
spitting". Take a big breath and then say something like "
ptu-ee" as might be done in English. Now use more of an "
oh" sound with an "
s". Now use a "
d" rather than a "
t".
Result "eh" (audible big breath followed by) "pdo-see".
How might you write this down as a word in a language? One would need to
transliterate that word.
Now say
"επιδωσει" (eh-PDO-see) ≈ "give, grant". This word is not found in Greek dictionaries. It is as stretch to come up with the meaning decided. And a proper way to say "
give" is used
twice just two verses later.
A Greek word close to the one used is that of
"ἐπιδόσις" ≈ "donation, advance, progress" and is used by Aristotle a number of times.
[Jim Croce]
60. Numbers 12:14 Hebrew spitting
Numbers 12:14 And the LORD said unto Moses, If her father had but spit in her face, should she not be ashamed seven days? let her be shut out from the camp seven days, and after that let her be received in again. [kjv]
και ειπεν κυριος προς μωυσην ει ο πατηρ αυτης πτυων ενεπτυσεν εις το προσωπον αυτης ουκ εντραπησεται επτα ημερας αφορισθητω επτα ημερας εξω της παρεμβολης και μετα ταυτα εισελευσεται [lxx]
- *H7556 רָקַק (raw-kak') : a primitive root; to spit:--spit.
In Hebrew,
"spitting" can be a sign of cleansing oneself from idolatry or something that is evil.
61. Numbers 12:14
KJV: And the LORD said unto Moses, If her father had but spit in her face, should she not be ashamed seven days? let her be shut out from the camp seven days, and after that let her be received in again.
Hebrew: ויאמר יהוה אל משה ואביה ירק ירק בפניה הלא תכלם שבעת ימים תסגר שבעת ימים מחוץ למחנה ואחר תאסף׃
Greek: και ειπεν κυριος προς μωυσην ει ο πατηρ αυτης πτυων ενεπτυσεν εις το προσωπον αυτης ουκ εντραπησεται επτα ημερας αφορισθητω επτα ημερας εξω της παρεμβολης και μετα ταυτα εισελευσεται
62. Strongs - give
*G1929 *10 ἐπιδίδωμι (ep-ee-did'-o-mee) : from G1909 and G1325; to give over (by hand or surrender):--deliver unto, give, let (+ (her drive)), offer.
 |
Words: επεδιδου επεδοθη επεδωκαν=2 επιδοντες επιδωσει=5
|
The ancient Greek word
"δίδωμι" ≈ "give, grant". The word is related to
"δόσις" ≈ "giving, gift, dose of medicine" and is the source of the English word
"dose".
A play on words of
"επιδωσει" ≈ "give, grant" appears to be with the ancient Greek word
"πτώση" ≈ "fallen, dropped" and is used by Jesus to refer, not to the destitute but to
"πτωχός" ≈ "beggar" as in those who need the "
Good News". Pause and take a deep breath before saying the Greek word.
Personal opinion: At this point, Matthew, who appears to have been writing down what Jesus says, may have looked to Jesus with a quizzical expression that said, "
How do I write that?". Jesus, without saying anything, points and wags his finger to say, "
Just write it down.". The result is word that does not fit either of the words exactly but does represent the sounds of what was said.
63. Usage - give
64. Missing dog
Missing dog. If anyone sees her (Caesar), let us (lettuce) know.
Thanks a lot (salad). Before you toss it out, I already know that my salad jokes need addressing (a dressing). With a little care, it (caret) can be done. I love (olive) doing it. The hours are not good but the salary (celery) is great. Until then, I'll have to play it (plate) safe and leave (leaf) it alone.
Sermon analysis analogy: (perhaps from a PhD dissertation)
The group being asked is plural to show how many need to hear the message of the lost dog.
The dog is female to show the importance of females (diversity, inclusion, etc.).
The group asking is plural to show the importance of the group rather than the individual. Better (bitter) together!
What is the reality of the statement?
If the number of the group asking and being asked is not plural, and if the dog is not female, the play on words joke does not work! That is, the joke is Biffed. Example: If you see him let me know.
65. Matthew 7:9-10 Man
Matthew 7:9 Or what man is there of you, whom if his son ask bread, will he give him a stone? [kjv]
η τις εξ υμων ανθρωπος ον αιτησει ο υιος αυτου αρτον μη λιθον επιδωσει αυτω [gnt]
7:10 Or if he ask a fish, will he give him a serpent? [kjv]
η και ιχθυν αιτησει μη οφιν επιδωσει αυτω [gnt]
Greek (as it was actually stated): 1.
or who out of you (a) man whom ...
Greek (as it could have been stated): 2.
or who out of you who ...
Why is it a "man" as in #1 rather than just "you" in #2?
To make the play on words work, 3rd person singular is needed in order to use a play on words and use the ambiguous pronoun he/it in dative and/or genitive case.
"ὑμῶν" ≈ "you" as 2nd person, plural.
"επιδωσει" ≈ "give, grant" as 3rd person, singular.
"αὐτῷ" ≈ "him, it" as 3rd person, dative masculine/neuter singular can be ambiguous.
66. Matthew 7:9-10 Take the fall
Matthew 7:9 Or what man is there of you, whom if his son ask bread, will he give him a stone? [kjv]
η τις εξ υμων ανθρωπος ον αιτησει ο υιος αυτου αρτον μη λιθον επιδωσει αυτω [gnt]
7:10 Or if he ask a fish, will he give him a serpent? [kjv]
η και ιχθυν αιτησει μη οφιν επιδωσει αυτω [gnt]
A slight inflection difference between the first
"give" with "
ο" (usual) to
"give" with "
ω" (unique) can change the meaning from
good to
not good.
Say the first part of each verse (to the left, pretending to eat, with a satisfied look).
Then, using "not": ... (he, the man) gives him, the son (what)? (to the right)
Play on words: ...(it, stone/serpent) falls/spits on him, the man? (to the right, pretending to eat and spits it out, with a horrified look of disgust)
[manna falls, stone falls, take (yourself only), take (from others), birds, kings, etc.]
67. Eight-way pun
Here is a pun I created in the late 1980's using
3 words that each have
2 meanings.
Here are the 3 choices.
1. "you" or "a Jew"
2. "offense" or "a fence"
3. "roaming" or "Roman"
|
000
001
010
011
100
101
110
111
|
All
23 =
8 ways make some sense. In binary, we can see all
8 ways to have
3 choices with each choice being a
0 (zero) or a
1 (one).
One slides the pronunciation between each choice.
☐ Would
you take
offense to a
roaming shepherd?
☐ Would
you take
offense to a
Roman shepherd?
☐ Would
you take
a fence to a
roaming shepherd?
☐ Would
you take
a fence to a
Roman shepherd?
☐ Would
a Jew take
offense to a
roaming shepherd?
☐ Would
a Jew take
offense to a
Roman shepherd?
☐ Would
a Jew take
a fence to a
roaming shepherd?
☐ Would
a Jew take
a fence to a
Roman shepherd?
One might add more to this pun with "
defense" and "
the fence" or with "
rushing" and "
Russian", etc.
68. Matthew 7:10 Combinations
Matthew 7:10 Or if he ask a fish, will he give him a serpent? [kjv]
η και ιχθυν αιτησει μη οφιν επιδωσει αυτω [gnt]
Both verses end the same way.
επιδωσει αυτω (as written, to get the "spit out" or "fallen" idea)
επι δωσει αυτω (added space, to get legitimate words)
δωσει επι αυτω (word order change to get meaning, but loses the "spit-out" idea)
"δωσει" ≈ "give, allow" (3rd person singular future, subject as he/she/it not specified)
"αυτω" ≈ "him/it" (dative 3rd person singular, neuter or masculine)
There are no feminine nouns in close proximity to this statement. The
he/it can be the
"man", the "
son", the "
fish" or the "
serpent". The previous verse had "
bread" or
"stone".
The ancient Greek word
"επι" ≈ "on" has many related meanings and can take, as a preposition,
accusative,
dative or
genitive. This is great for play on word usage. In this verse, the preposition may refer to the dative
"him" or
"it" or might be understood from the non-verbal context.
69. Matthew 7:10
Matthew 7:10 Or if he ask a fish, will he give him a serpent? [kjv]
η και ιχθυν αιτησει μη οφιν επιδωσει αυτω [gnt]
Here are some possible combinations for the meaning of the last part of the verse. More than one may apply. The "
fish" and "
serpent" are assumed to not be the subject. No reflexive relations are used, though the idea of
"stone" "
on"
"stone" is used in Matthew 24.
| subject |
verb |
preposition |
dative |
question |
| ‑ |
δωσει |
επι (?) |
αυτω |
? |
| man |
will give/allow |
on (?) |
son |
? |
| son |
will give/allow |
on (?) |
man |
? |
| man |
will give/allow |
on (?) |
fish |
? |
| man |
will give/allow |
on (?) |
serpent |
? |
| son |
will give/allow |
on (?) |
fish |
? |
| son |
will give/allow |
on (?) |
serpent |
? |
70. Paraphrase
71. Falling bread/stone
Matthew 7:9 Or what man is there of you, whom if his son ask bread, will he give him a stone? [kjv]
η τις εξ υμων ανθρωπος ον αιτησει ο υιος αυτου αρτον μη λιθον επιδωσει αυτω [gnt]
7:10 Or if he ask a fish, will he give him a serpent? [kjv]
η και ιχθυν αιτησει μη οφιν επιδωσει αυτω [gnt]
"οφιν" ≈ "snake, serpent".
"ἀφῑ́ην" ≈ "let go, forgive" (imperfect, active, singular, first person).
"ο φιν" ≈ "the self".
7:27 And the rain descended, and the floods came, and the winds blew, and beat upon that house; and it fell: and great was the fall of it. [kjv]
και κατεβη η βροχη και ηλθαν οι ποταμοι και επνευσαν οι ανεμοι και προσεκοψαν τη οικια εκεινη και επεσεν και ην η πτωσις αυτης μεγαλη [gnt]
In Matthew 7:9 and 7:10, and again in 7:27, a big breath and sigh before saying the word can result in what sounds like an "
epi" or "
the" with the "
p". This relates what is said in both verses.
72. Matthew 7:27
KJV: And the rain descended, and the floods came, and the winds blew, and beat upon that house; and it fell: and great was the fall of it.
Greek: και κατεβη η βροχη και ηλθον ηλθαν οι ποταμοι και επνευσαν οι ανεμοι και προσεκοψαν τη οικια εκεινη και επεσεν και ην η πτωσις αυτης μεγαλη
73. Sins and healing
Matthew 9:5 For whether is easier, to say, Thy sins be forgiven thee; or to say, Arise, and walk? [kjv]
τι γαρ εστιν ευκοπωτερον ειπειν αφιενται σου αι αμαρτιαι η ειπειν εγειρε και περιπατει [gnt]
Paraphrase:
Which is the better toil, to say your sins are forgiven or to say arise and walk?
Only one way has a
decision procedure to confirm that it has been done. How should "
better" be defined? Which of the following do most churches do?
What do most churches do?
☐ Get up, wave their hands, say your sins are forgiven, and sit down.
☐ Help people get up and help them in to walk in righteousness.
Which is
easier? Which is the
better toil? Which is more often than not actually done?
74. Other gospels
Matthew 9:5 For whether is easier, to say, Thy sins be forgiven thee; or to say, Arise, and walk? [kjv]
τι γαρ εστιν ευκοπωτερον ειπειν αφιενται σου αι αμαρτιαι η ειπειν εγειρε και περιπατει [gnt]
Mark 2:9 Whether is it easier to say to the sick of the palsy, Thy sins be forgiven thee; or to say, Arise, and take up thy bed, and walk? [kjv]
τι εστιν ευκοπωτερον ειπειν τω παραλυτικω αφιενται σου αι αμαρτιαι η ειπειν εγειρου και αρον τον σου και περιπατει [gnt]
Luke 5:23 Whether is easier, to say, Thy sins be forgiven thee; or to say, Rise up and walk? [kjv]
τι εστιν ευκοπωτερον ειπειν αφεωνται σοι αι αμαρτιαι σου η ειπειν εγειρε και περιπατει [gnt]
75. Matthew 7:11 Good gifts and bad gifts
Matthew 7:11 If ye then, being evil, know how to give good gifts unto your children, how much more shall your Father which is in heaven give good things to them that ask him? [kjv]
ει ουν υμεις πονηροι οντες οιδατε δοματα αγαθα διδοναι τοις τεκνοις υμων ποσω μαλλον ο πατηρ υμων ο εν τοις ουρανοις δωσει αγαθα τοις αιτουσιν αυτον [gnt]
"δοματα" ≈ "gifts" (rare) from "δόμα" ≈ "gift" (rare).
"δώματα" ≈ "houses" from "δῶμα" ≈ "house".
Note the play on words between similar sounding omicron "ο" and omega "ω" (same sound today).
The same sound play on words was used in the previous two verses. The idea of a
"gift" can be good, bad and/or even
deceptive.
Who would give bad gifts to their children?
Who would give bad houses (of sand) to their children?
The Father in heaven gives
"good". The word for
"gifts" is
not used. The
KJV (King James Version) adds
"things". Who gets this
"good"?
76. Matthew 7:11 Good houses
Matthew 7:11 If ye then, being evil, know how to give good gifts unto your children, how much more shall your Father which is in heaven give good things to them that ask him? [kjv]
ει ουν υμεις πονηροι οντες οιδατε δοματα αγαθα διδοναι τοις τεκνοις υμων ποσω μαλλον ο πατηρ υμων ο εν τοις ουρανοις δωσει αγαθα τοις αιτουσιν αυτον [gnt]
"πονηρα" ≈ "oppressed by toils" and is often translated as "evil".
Did Jesus give crumbs of
"bread" to the
"dog" that asked?
Would the "evil" "humans" give "bread" to their own "children"?
Would the "evil" "humans" give "bread" to "dogs" that ask?
After the humor of the previous verses (non-verbal communication), and while they are still chuckling, Jesus calls the disciples listening
"evil" or
"oppressed by toils" adding that they
know (
see) how to give
good "gifts" to their
"children". How would those who give
bad "gifts" to their
"children" be categorized?
77. Matthew 7:11 Paraphrase
Matthew 7:11 If ye then, being evil, know how to give good gifts unto your children, how much more shall your Father which is in heaven give good things to them that ask him? [kjv]
ει ουν υμεις πονηροι οντες οιδατε δοματα αγαθα διδοναι τοις τεκνοις υμων ποσω μαλλον ο πατηρ υμων ο εν τοις ουρανοις δωσει αγαθα τοις αιτουσιν αυτον [gnt]
| 7:11 |
to the left |
if you (disciples) then, being evil/oppressed (smiles and laughter) |
| 7:11 |
to the left |
know to give good (smile) |
| 7:11 |
to the right |
gifts [houses] to your children (frown, who would give bad houses) |
| 7:11 |
to the left |
then how much rather shall your Father in heaven |
| 7:11 |
to the left |
give good (no gift word here) to them that ask. |
| 7:11 |
to the right |
(look disparagingly with a frown, then change to neutral) |
| 7:11 |
both sides |
All (of them) |
This sets up the Golden Rule verse.
78. Matthew 5:45 Under the weather
Matthew 5:45 That ye may be the children of your Father which is in heaven: for he maketh his sun to rise on the evil and on the good, and sendeth rain on the just and on the unjust. [kjv]
οπως γενησθε υιοι του πατρος υμων του εν ουρανοις οτι τον ηλιον αυτου ανατελλει επι πονηρους και αγαθους και βρεχει επι δικαιους και αδικους [gnt]
If this situation as described did not exist, there would be a
statistical test (e.g., the
χ2 or Chi-squared test for independence) or, in computer science terms, a
decision procedure, to determine who was evil and who was good, and who was just and who was unjust.
What does Jesus say about this? Does Jesus provide any examples?
☐ Tragedies of local reality here on earth in this world.
☐ Tragedies of eternal significance.
[indecisive weather prediction]
79. Matthew 7:12 Golden rule with play on words
80. Matthew 23:3 Play on words
Matthew 23:3 All therefore whatsoever they bid you observe, that observe and do; but do not ye after their works: for they say, and do not. [kjv]
παντα ουν οσα εαν ειπωσιν υμιν ποιησατε και τηρειτε κατα δε τα εργα αυτων μη ποιειτε λεγεουσιν γαρ και ου ποιουσιν [gnt]
Greek:
... all (do) not be sick/distressed if/when they say ...
"οὔν" ≈ "therefore".
"ὅσα" ≈ "as far as".
"ἐάν" ≈ "if, when".
(move spaces, inflect one vowel)
"ου" ≈ "not, no".
"νόσε" ≈ "be sick, be distressed, etc." (vocative singular) from "νόσος" ≈ "sickness, disease, illness, plague, misery, suffering, distress"
"αν" ≈ "if, when".
This exact wording is used only
two times in the
GNT, both an Matthew and by Jesus, and not in the
LXX (Septuagint).
Jesus will use the Greek word for
"sick" or
"distressed" as a play on words later in this discourse.
81. Matthew 23:2-3 Paraphrase
82. Matthew 7:12 Play on words
Matthew 7:12 Therefore all things whatsoever ye would that men should do to you, do ye even so to them: for this is the law and the prophets. [kjv]
παντα ουν οσα εαν θελητε ινα ποιωσιν υμιν οι ανθρωποι ουτως και υμεις ποιειτε αυτοις ουτος γαρ εστιν ο νομος και οι προφηται [gnt]
"οὔν" ≈ "therefore".
"ὅσα" ≈ "as far as".
"ἐάν" ≈ "if, when".
"ου" ≈ "not, no".
"νόσε" ≈ "be sick, be distressed, etc." (vocative singular) from "νόσος" ≈ "sickness, disease, illness, plague, misery, suffering, distress"
"αν" ≈ "if, when".
83. Matthew 7:12 Paraphrase
Matthew 7:12 Therefore all things whatsoever ye would that men should do to you, do ye even so to them: for this is the law and the prophets. [kjv]
παντα ουν οσα εαν θελητε ινα ποιωσιν υμιν οι ανθρωποι ουτως και υμεις ποιειτε αυτοις ουτος γαρ εστιν ο νομος και οι προφηται [gnt]
| 7:12 |
to the left |
(so do) not (be) sick/distressed if/when |
| 7:12 |
to the left |
you desire that (them, good things) are done to you |
| 7:12 |
to the right |
by men. Thus also do (them, good things) to them. |
| 7:12 |
to the right |
(for) this is the law |
| 7:12 |
to the left |
and the prophets. [newly planted ones going before] |
Bottom line: Do good to
all without expecting anything in return. That is, love neighbor as oneself. What Jesus says is a declarative design rule. How might one achieve this? How can one decide between alternatives (sides)? Better check the next verses.
[shared expectations, opposite of Epicurean philosophy]
84. Matthew 7:7-8 Paraphrase
85. Table paraphrase Matthew 7:6-6:8
| 7:6 |
to the left |
Do not give that which is holy [never a holy split] |
| 7:6 |
to the right |
to the dogs [bird] |
| 7:6 |
to the left |
Neither cast your pearls |
| 7:6 |
to the right |
in front of pigs [bad, hand] |
| 7:6 |
to the left |
lest [sarcastic] they trample them/you |
| 7:6 |
to the right |
under their feet and turn |
| 7:6 |
to the left |
andrend (rupture) you. |
| 7:7 |
to the left |
You ask and it will be given you. |
| 7:7 |
to the left |
You seek and you shall find. |
| 7:7 |
to the left |
You knock and it shall be opened to you. |
| 7:7 |
lower left hand |
|
| 7:8 |
to the right |
Every one (bird, pig, etc.) that asks, takes. |
| 7:8 |
to the right |
That one that seeks will find. |
| 7:8 |
to the right |
That one that knocks, it will open. |
| 7:8 |
lower right hand |
|
86. Paraphrase
87. Table paraphrase Matthew 7:9-10
| 7:9 |
(3rd person singular) |
or: Which man out of you: |
| 7:9 |
to the left |
The son asks for bread. (eat, smile) |
| 7:9 |
to the right |
not a stone. (spit, frown) |
| 7:9 |
to the right |
He gives [spit out] him (what)? |
| 7:9 |
disciples indicate left |
(it was an ambiguous statement) |
| 7:10 |
to the left |
or: (The son) asks for a fish. (eat, smile) |
| 7:10 |
to the right |
not a snake/serpent. (spit, frown) |
| 7:10 |
to the right |
He give [spit out] him (what)? |
| 7:10 |
disciples indicate left |
(it was an ambiguous statement) |
| 7:11 |
to the left |
if you (disciples) then, being evil/oppressed (smiles and laughter) |
| 7:11 |
to the left |
know to give good (smile) |
| 7:11 |
to the right |
gifts [houses] to your children (frown, who would give bad houses) |
| 7:11 |
to the left |
then how much rather shall your Father in heaven |
| 7:11 |
to the left |
give good (no gift word here) to them that ask. |
| 7:11 |
to the right |
(look disparagingly with a frown, then change to neutral) |
| 7:11 |
both sides |
All (of them) |
88. Table paraphrase Matthew 7:12
| 7:12 |
to the left |
(so do) not (be) sick/distressed if/when |
| 7:12 |
to the left |
you desire that (them, good things) are done to you |
| 7:12 |
to the right |
by men. Thus also do (them, good things) to them. |
| 7:12 |
to the right |
(for) this is the law |
| 7:12 |
to the left |
and the prophets. [newly planted ones going before] |
Bottom line: Do good to
all without expecting anything in return. That is, love neighbor as oneself.
[shared expectations, opposite of Epicurean philosophy]
89. Golden rules review
Review: (think joke rules
not jokes rule).
Positive Golden Rule: Do unto others as you would have them do unto you.
Negative Golden Rule: Do not do unto others as you would not have them do unto you.
Platinum Rule: Do unto others as they want to have done to them. [Grove]
Paraphrase of what Jesus appears to say:
Do not be concerned about what others (good or bad) do to you (good or bad). You are to do (mutually agreed) good to others. This is the law and the prophets.
1. Love God and God's rules.
2. Love neighbor as oneself.
[shared mutually-agreed-to expectations]
90. Matthew 18:2,5,19-20 Build
Who is
greatest? This is a part of Matthew 18.
You
and Jesus (in you) must
agree. That establishes a
shared expectation of what is "
good".
1. Love God and God's rules.
2. Love neighbor as oneself.
If
not agreed, it appears that God will decide.
Matthew 18:2 And Jesus called a little child unto him, and set him in the midst of them, [kjv]
18:5 And whoso shall receive one such little child in my name receiveth me. [kjv]
18:19 Again I say unto you, That if two of you shall agree on earth as touching any thing that they shall ask, it shall be done for them of my Father which is in heaven. [kjv]
18:20 For where two or three are gathered together in my name, there am I in the midst of them. [kjv]
The
"sheep" are those that have
"come into being" and are
"forgiven".
91. Matthew 7:13-14 Strait talk about narrow and wide gates
Matthew 7:13 Enter ye in at the strait gate: for wide is the gate, and broad is the way, that leadeth to destruction, and many there be which go in thereat: [kjv]
7:14 Because strait is the gate, and narrow is the way, which leadeth unto life, and few there be that find it. [kjv]
In Matthew 7, Jesus talks of the
"straight" "gate" and
"wide" "
area". The
TR adds the
"gate" to the
"wide" "
area". What exactly is a
"strait" "gate"? The ancient Greek word
"πλατύς" ≈ "wide, flat" and is related to the English word
"flat" and
"platypus" as, literally, "
flat feet".
How
"many" is
"many"? How
"few" is
"few"?
What does the word translated as "leadeth" mean?
What is the "life"? Is this eternal "life"?
What is the "loss" - translated as "destruction"? Is this eternal "destruction"?
[Psalm 23, He Leadeth Me (hymn)]
92. Golden Rule in the Old Testament
Let us first look at the
"Golden Rule" as it appears in the
OT (Old Testament) and then as it appears in the
GNT.
93. Leviticus 19:18
Leviticus 19:18 Thou shalt not avenge, nor bear any grudge against the children of thy people, but thou shalt love thy neighbour as thyself: I am the LORD. [kjv]
και ουκ εκδικαται σου η χειρ και ου μηνιεις τοις υιοις του λαου σου και αγαπησεις τον πλησιον σου ως σεαυτον εγω ειμι κυριος [lxx]
לא תקם ולא תטר את בני עמך ואהבת לרעך כמוך אני יהוה׃ [he]
Both trying to "
avenge" (active or action) or bearing a "
grudge" (passive or inaction) that is "
against " a neighbor is
not to be done.
"grudge" is passive inaction
"avenge" is active action
Focusing on these words and the differences can be a "
red herring" that distracts from what is more important.
94. Leviticus 19:18
KJV: Thou shalt not avenge, nor bear any grudge against the children of thy people, but thou shalt love thy neighbour as thyself: I am the LORD.
Hebrew: לא תקם ולא תטר את בני עמך ואהבת לרעך כמוך אני יהוה׃
Greek: και ουκ εκδικαται σου η χειρ και ου μηνιεις τοις υιοις του λαου σου και αγαπησεις τον πλησιον σου ως σεαυτον εγω ειμι κυριος
95. Leviticus 19:33-34: Strangers
96. Leviticus 19:33
KJV: And if a stranger sojourn with thee in your land, ye shall not vex him.
Hebrew: וכי יגור אתך גר בארצכם לא תונו אתו׃
Greek: εαν δε τις προσελθη προσηλυτος υμιν εν τη γη υμων ου θλιψετε αυτον
97. Leviticus 19:34
KJV: But the stranger that dwelleth with you shall be unto you as one born among you, and thou shalt love him as thyself; for ye were strangers in the land of Egypt: I am the LORD your God.
Hebrew: כאזרח מכם יהיה לכם הגר הגר אתכם ואהבת לו כמוך כי גרים הייתם בארץ מצרים אני יהוה אלהיכם׃
Greek: ως ο αυτοχθων εν υμιν εσται ο προσηλυτος ο προσπορευομενος προς υμας και αγαπησεις αυτον ως σεαυτον οτι προσηλυτοι εγενηθητε εν γη αιγυπτω εγω ειμι κυριος ο θεος υμων
98. Matthew 22:14 Election callings of the chosen elect
Matthew 22:14 For many are called, but few are chosen. [kjv]
πολλοι γαρ εισιν κλητοι ολιγοι δε εκλεκτοι [gnt]
Who are the "many"?
What does it mean to be "called"?
How are the "many" culled to get the "few"?
Who are the "few"? Is there a curfew?
What does it mean to be "chosen"? Are the "chosen" nice? What is the mean value of the "chosen"?
Who are the
"elect"? How might being
"elected" differ from being
"called"? Can we
"vote" (e.g., use
opinion) on what this verse means? If you do not agree with the "
majority", might you be "
ostracized"? Is there "
rock" hard evidence? The "
sands" of "
time" will tell. Let us
cultivate some ideas much as one might
cull the
"birds".
Many (sheep of pray) are called. The few (birds of prey) are culled.
[code words]
99. End of page
Matthew 19:19 Honour thy father and thy mother: and, Thou shalt love thy neighbour as thyself. [kjv]
22:39 And the second is like unto it, Thou shalt love thy neighbour as thyself. [kjv]
Mark 12:31 And the second is like, namely this, Thou shalt love thy neighbour as thyself. There is none other commandment greater than these. [kjv]
Luke 10:27 And he answering said, Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy strength, and with all thy mind; and thy neighbour as thyself. [kjv]
Luke 12:48 But he that knew not, and did commit things worthy of stripes, shall be beaten with few stripes. For unto whomsoever much is given, of him shall be much required: and to whom men have committed much, of him they will ask the more. [kjv]
ο δε μη γνους ποιησας δε αξια πληγων δαρησεται ολιγας παντι δε ω εδοθη πολυ πολυ ζητηθησεται παρ αυτου και ω παρεθεντο πολυ περισσοτερον αιτησουσιν αυτον [gnt]
Matthew 7:9 Or what man is there of you, whom if his son ask bread, will he give him a stone? [kjv]
η τις εξ υμων ανθρωπος ον αιτησει ο υιος αυτου αρτον μη λιθον επιδωσει αυτω [gnt]
7:10 Or if he ask a fish, will he give him a serpent? [kjv]
η και ιχθυν αιτησει μη οφιν επιδωσει αυτω [gnt]
Matthew 7:12 Therefore all things whatsoever ye would that men should do to you, do ye even so to them: for this is the law and the prophets. [kjv]
παντα ουν οσα εαν θελητε ινα ποιωσιν υμιν οι ανθρωποι ουτως και υμεις ποιειτε αυτοις ουτος γαρ εστιν ο νομος και οι προφηται [gnt]
Matthew 23:2 Saying, The scribes and the Pharisees sit in Moses' seat: [kjv]
λεγων επι της μωυσεως καθεδρας εκαθισαν οι γραμματεις και οι φαρισαιοι [gnt]
23:3 All therefore whatsoever they bid you observe, that observe and do; but do not ye after their works: for they say, and do not. [kjv]
παντα ουν οσα εαν ειπωσιν υμιν ποιησατε και τηρειτε κατα δε τα εργα αυτων μη ποιειτε λεγεουσιν γαρ και ου ποιουσιν [gnt]
Matthew 7:7 Ask, and it shall be given you; seek, and ye shall find; knock, and it shall be opened unto you: [kjv]
αιτειτε και δοθησεται υμιν ζητειτε και ευρησετε κρουετε και ανοιγησεται υμιν [gnt]
7:8 For every one that asketh receiveth; and he that seeketh findeth; and to him that knocketh it shall be opened. [kjv]
πας γαρ ο αιτων λαμβανει και ο ζητων ευρισκει και τω κρουοντι ανοιγησεται [gnt]
Matthew 7:9 Or what man is there of you, whom if his son ask bread, will he give him a stone? [kjv]
η τις εξ υμων ανθρωπος ον αιτησει ο υιος αυτου αρτον μη λιθον επιδωσει αυτω [gnt]
7:10 Or if he ask a fish, will he give him a serpent? [kjv]
η και ιχθυν αιτησει μη οφιν επιδωσει αυτω [gnt]
Leviticus 19:33 And if a stranger sojourn with thee in your land, ye shall not vex him. [kjv]
וכי יגור אתך גר בארצכם לא תונו אתו׃ [he]
εαν δε τις προσελθη προσηλυτος υμιν εν τη γη υμων ου θλιψετε αυτον [lxx]
19:34 But the stranger that dwelleth with you shall be unto you as one born among you, and thou shalt love him as thyself; for ye were strangers in the land of Egypt: I am the LORD your God. [kjv]
כאזרח מכם יהיה לכם הגר הגר אתכם ואהבת לו כמוך כי גרים הייתם בארץ מצרים אני יהוה אלהיכם׃ [he]
ως ο αυτοχθων εν υμιν εσται ο προσηλυτος ο προσπορευομενος προς υμας και αγαπησεις αυτον ως σεαυτον οτι προσηλυτοι εγενηθητε εν γη αιγυπτω εγω ειμι κυριος ο θεος υμων [lxx]
