Whether this or that: What is your opinion on glory?

The English word "whether" indicates a condition on which something is based. The KJV (King James Version) uses "whether" in many places. In some verses, the Greek word means a selection of two (not the same) alternatives. That is, whether this or that.

The ancient Greek word "πότερος" ≈ "which of the two" and is related to the English word "whether". It is interesting to inspect verses using this word and variations and to determine the alternatives.

In many verses using a word variation only used by Jesus, the Latin Vulgate appears to start a word slide from the Greek question "Which is better, this or that?" to the Latin (and later English) statement "It is easier for this than that."

The field of "meteorology" is the study of atmospheric phenomena.

Here are some clear "weather" jokes that should not be "mist" since few would say that they are about "dew".

Did you hear about the meteorologist that could not decide the forecast?

He was under the whether! You cannot weather a tree, but you can climate!

What do you call a dangerous precipitation - perhaps of jokes?

A rain of terror. Better to rein in the jokes, my dear, as in a reindeer.

More: A haughty and high-up meteor

Aristotle wrote a book called On Sophistic Refutations in which he detailed the "false reasoning" used by Sophists (from the Greek word for "wisdom") who would use invalid logic to convince others of ideas to make money for themselves. In English, "sophistic" logic or "false reasoning" is "sophistry".
One of the many types of invalid logic detailed by Aristotle was "eristic" reasoning. Paul uses that word often but it is often translated, without the "bad logic" connection, as "strife"

More: Eristic reasoning creates strife and contention

More: Aristotle

After outlining a general situation, Aristotle writes (underlining added) in regards to forcing the (verbal argument) opponent to take a side using the following question. In Greek, the semicolon ";" is the question mark.

Greek: πότερόν σοι δοκεῖ;

English: Which (of the two) is your opinion? (as in "What think you?")
English: Is that your opinion? Loeb #400, p. 115.

The ancient Greek word "πότερος" ≈ "which of the two". The Greek for "opinion" is the word translated in the LXX (Septuagint) and GNT (Greek New Testament) as "glory" and is the source of words such as "doxology".

More: Expectation of a glorious Greek opinion on a doxology

The ancient Greek word "πότερος" ≈ "which of the two" is related to the Latin word "uter" ≈ "either, which of two" and is the source of the English word "neuter" which comes from two Latin parts meaning "not either" or "neither".

"ne" ≈ "not".
"uter" ≈ "either".
"neuter" ≈ "neither, neuter".

The Latin will often appear as "utrum" ≈ "whether"which is the adverbial accusative "uter" ≈ "whether".

The Latin word "uter" ≈ "either, which of two" is not related to the English word "uterus" which comes from the Latin word "uterus" ≈ "womb, uterus, fetus, belly".

Matthew 1:18 Now the birth of Jesus Christ was on this wise: When as his mother Mary was espoused to Joseph, before they came together, she was found with child of the Holy Ghost. [kjv]

του δε ιησου χριστου η γενεσις ουτως ην μνηστευθεισης της μητρος αυτου μαριας τω ιωσηφ πριν η συνελθειν αυτους ευρεθη εν γαστρι εχουσα εκ πνευματος αγιου [gnt]

… in utero … [v]

The ancient Greek word "γαστήρ" ≈ "belly, womb" and is the source, through Latin, of the English word "gastric".

More: Expanding on the belly and the womb

Matthew 1:18

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KJV: Now the birth of Jesus Christ was on this wise: When as his mother Mary was espoused to Joseph, before they came together, she was found with child of the Holy Ghost.

Greek: του δε ιησου χριστου η γεννησις γενεσις ουτως ην μνηστευθεισης γαρ της μητρος αυτου μαριας τω ιωσηφ πριν η συνελθειν αυτους ευρεθη εν γαστρι εχουσα εκ πνευματος αγιου

Latin: Christi autem generatio sic erat cum esset desponsata mater eius Maria Ioseph antequam convenirent inventa est in utero habens de Spiritu Sancto

In the following verse, the KJV adds the word "whether" twice while the Greek and Latin have it only once.

John 7:17 If any man will do his will, he shall know of the doctrine, whether it be of God, or whether I speak of myself. [kjv]

εαν τις θελη το θελημα αυτου ποιειν γνωσεται περι της διδαχης ποτερον εκ του θεου εστιν η εγω απ εμαυτου λαλω [gnt]

… utrum … an … [v]

A useful separator word for alternatives is the English word "or".

The ancient Greek word "ή" ≈ "or" which is different than "η" ≈ "the" as the (feminine) definite article. For Greek text without accents, one must use context to determine the meaning.

John 7:17 … whether it be of God, or whether I speak of myself. [kjv]

… utrum … an … [v]

Job 7:12 Am I a sea, or a whale, … [kjv]

numquid mare … aut cetus … [v]

Matthew 18:20 For where two or three are gathered together in my name, there am I in the midst of them. [kjv]

… vel … medio … [v]

The Latin has several words for "or" (i.e., "disjunction").

The Latin word "an" ≈ "or".
The Latin word "aut" ≈ "or".
The Latin word "vel" ≈ "or, rather, either".

Matthew 18:20

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KJV: For where two or three are gathered together in my name, there am I in the midst of them.

Greek: ου γαρ εισιν δυο η τρεις συνηγμενοι εις το εμον ονομα εκει ειμι εν μεσω αυτων

Latin: ubi enim sunt duo vel tres congregati in nomine meo ibi sum in medio eorum

John 7:17

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KJV: If any man will do his will, he shall know of the doctrine, whether it be of God, or whether I speak of myself.

Greek: εαν τις θελη το θελημα αυτου ποιειν γνωσεται περι της διδαχης ποτερον εκ του θεου εστιν η εγω απ εμαυτου λαλω

Latin: si quis voluerit voluntatem eius facere cognoscet de doctrina utrum ex Deo sit an ego a me ipso loquar

*G4220 *1 πότερον (pot'-er-on) : neuter of a comparative of the base of G4226; interrogative as adverb, which (of two), i.e. is it this or that:--whether.

Usage

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ποτερον

John 7:17 ... he shall know of the doctrine, whether it be of God, ...

Words: ποτερον

Philippians 2:28 I sent him therefore the more carefully, that, when ye see him again, ye may rejoice, and that I may be the less sorrowful. [kjv]

σπουδαιοτερως ουν επεμψα αυτον ινα ιδοντες αυτον παλιν χαρητε καγω αλυποτερος ω [gnt]

Paul uses the ancient Greek word "πότερος" ≈ "which of the two" as part of the ancient Greek word "ἀλυπότερος" ≈ "less sorrowful" as in "without grief".

Since this word appears one time in the GNT (and not in the LXX) and since Paul uses a lot of puns and double meanings, this word may have additional meaning. It could be an allusion to some other Greek writer (e.g., Aristotle) who has used the same word.

Details are left as a future topic.

Philippians 2:28

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KJV: I sent him therefore the more carefully, that, when ye see him again, ye may rejoice, and that I may be the less sorrowful.

Greek: σπουδαιοτερως ουν επεμψα αυτον ινα ιδοντες αυτον παλιν χαρητε καγω αλυποτερος ω

*G253 *1 ἀλυπότερος (al-oo-pot'-er-os) : comparative of a compound of G1 (as a negative particle) and G3077; more without grief:--less sorrowful.

Usage

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αλυποτερος

Philippians 2:28 ... ye may rejoice, and that I may be the less sorrowful.

Words: αλυποτερος

The ancient Greek word "πότερος" ≈ "which of the two" appears (in the accusative) once in John (above) and 12 times in Job in the LXX.

The Greek word does appear combined with other words. Some examples of the word in Job are first inspected.

Job 4:6 Is not this thy fear, thy confidence, thy hope, and the uprightness of thy ways? [kjv]

ποτερον ουχ ο φοβος σου εστιν εν αφροσυνη και η ελπις σου και η ακακια της οδου σου [lxx]

Is not your fear founded in folly, your hope also, and the mischief of your way? [bs3]

In some cases, the use of "not" in the condition appears to change the requirement for two distinct cases. It is not clear why. The two cases may not have the connecting "or".

Job 4:6

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KJV: Is not this thy fear, thy confidence, thy hope, and the uprightness of thy ways?

Hebrew: הלא יראתך כסלתך תקותך ותם דרכיך׃

Greek: ποτερον ουχ ο φοβος σου εστιν εν αφροσυνη και η ελπις σου και η ακακια της οδου σου

Brenton: Is not your fear founded in folly, your hope also, and the mischief of your way?

Job 7:1 Is there not an appointed time to man upon earth? are not his days also like the days of an hireling? [kjv]

ποτερον ουχι πειρατηριον εστιν ο βιος ανθρωπου επι της γης και ωσπερ μισθιου αυθημερινου η ζωη αυτου [lxx]

Is not the life of man upon earth a state of trial? and his existence as that of a hireling by the day? [bs3]

Job 7:1

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KJV: Is there not an appointed time to man upon earth? are not his days also like the days of an hireling?

Hebrew: הלא צבא לאנוש על ארץ וכימי שכיר ימיו׃

Greek: ποτερον ουχι πειρατηριον εστιν ο βιος ανθρωπου επι της γης και ωσπερ μισθιου αυθημερινου η ζωη αυτου

Job 7:12 Am I a sea, or a whale, that thou settest a watch over me? [kjv]

ποτερον θαλασσα ειμι η δρακων οτι κατεταξας επ εμε φυλακην [lxx]

Am I a sea, or a serpent, that you have set a watch over me? [bs3]

numquid mare … aut cetus … [v]

The Latin word "aut" ≈ "or". The Latin and KJV have "whale" for the ancient Greek word "δράκων" ≈ "dragon, serpent" which is the ancient name for the modern name of "dinosaur".

Details are left as a future topic.

Job 7:12 Am I a sea, or a whale, … [kjv]

ποτερον θαλασσα ειμι η δρακων οτι κατεταξας επ εμε φυλακην [lxx]

Am I a sea, or a serpent, … [bs3]

numquid mare … aut cetus … [v]

The ancient Greek word "πότερος" ≈ "which of the two" is often translated as the Latin word "numquid" ≈ "is it possible, surely not" and which comes from two Latin words.

The Latin word "num" ≈ "whether, if".
The Latin word "quid" ≈ "something".

When used in the Latin, an assumption is sometimes made as in the response being rhetorical.

Job 7:12

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KJV: Am I a sea, or a whale, that thou settest a watch over me?

Hebrew: הים אני אם תנין כי תשים עלי משמר׃

Greek: ποτερον θαλασσα ειμι η δρακων οτι κατεταξας επ εμε φυλακην

Brenton: Am I a sea, or a serpent, that you have set a watch over me?

Latin: numquid mare sum ego aut cetus quia circumdedisti me carcere

Are are two choices in this verse in Job?

Job 31:15 Did not he that made me in the womb make him? and did not one fashion us in the womb? [kjv]

ποτερον ουχ ως και εγω εγενομην εν γαστρι και εκεινοι γεγονασιν γεγοναμεν δε εν τη αυτη κοιλια [lxx]

Were not they too formed as I also was formed in the womb? yes, we were formed in the same womb. [bs3]

numquid … utero … [v]

The LXX uses "womb" with "stomach" as a secondary meaning and then "stomach" with "womb" as a secondary meaning. Why might the LXX have used two different word? The Hebrew uses the same word, each with a different inflection.

Job 31:15

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KJV: Did not he that made me in the womb make him? and did not one fashion us in the womb?

Hebrew: הלא בבטן עשני עשהו ויכננו ברחם אחד׃

Greek: ποτερον ουχ ως και εγω εγενομην εν γαστρι και εκεινοι γεγονασιν γεγοναμεν δε εν τη αυτη κοιλια

Latin: numquid non in utero fecit me qui et illum operatus est et formavit in vulva unus

Job 15:2 Should a wise man utter vain knowledge, and fill his belly with the east wind? [kjv]

ποτερον σοφος αποκρισιν δωσει συνεσεως πνευματος και ενεπλησεν πονον γαστρος [lxx]

Will a wise man give for answer a mere breath of wisdom? and does he fill up the pain of his belly, [bs3]

Complete the thought pair:

15:3 Should he reason with unprofitable talk? or with speeches wherewith he can do no good? [kjv]

ελεγχων εν ρημασιν οις ου δει εν λογοις οις ουδεν οφελος [lxx]

reasoning with improper sayings, and with words wherein is no profit? [bs3]

The "or" does not appear in the Greek but can be inferred after the "with" from the ending phrase of the next verse.

More: Romans 16 A belly-ache pun on useful Christ-like words

Job 15:2

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KJV: Should a wise man utter vain knowledge, and fill his belly with the east wind?

Hebrew: החכם יענה דעת רוח וימלא קדים בטנו׃

Greek: ποτερον σοφος αποκρισιν δωσει συνεσεως πνευματος και ενεπλησεν πονον γαστρος

Brenton: Will a wise man give for answer a mere breath of wisdom? and does he fill up the pain of his belly,

Job 15:3

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KJV: Should he reason with unprofitable talk? or with speeches wherewith he can do no good?

Hebrew: הוכח בדבר לא יסכון ומלים לא יועיל בם׃

Greek: ελεγχων εν ρημασιν οις ου δει εν λογοις οις ουδεν οφελος

Brenton: reasoning with improper sayings, and with words wherein is no profit?

Job 21:22 Shall any teach God knowledge? seeing he judgeth those that are high. [kjv]

ποτερον ουχι ο κυριος εστιν ο διδασκων συνεσιν και επιστημην αυτος δε φονους διακρινει [lxx]

Is it not the Lord who teaches understanding and knowledge? and does not he judge murders? [bs3]

Job 21:22

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KJV: Shall any teach God knowledge? seeing he judgeth those that are high.

Hebrew: הלאל ילמד דעת והוא רמים ישפוט׃

Greek: ποτερον ουχι ο κυριος εστιν ο διδασκων συνεσιν και επιστημην αυτος δε φονους διακρινει

There is another Greek word used in the GNT that appears to be related to the ancient Greek word "πότερος" ≈ "which of the two". The word is "εὐκοπώτερος" ≈ "which is good toil" (of two choices) and usually appears as a question.

"ευ" ≈ "good" and is the prefix. as in "eulogy" being a "good word".
"κόπος" ≈ "toil, work".
"πότερος" ≈ "which of the two" and is the suffix.

The word, from the constituent parts, appears to be used in the sense of asking "Which of the two is a good toil?". Since one is usually a better toil, one can often read it as "Which of the two is the better toil?".

All such uses of the word are by Jesus (and only Jesus) and may have a double-meaning.

Matthew 6:28 And why take ye thought for raiment? Consider the lilies of the field, how they grow; they toil not, neither do they spin: [kjv]

και περι ενδυματος τι μεριμνατε καταμαθετε τα κρινα του αγρου πως αυξανουσιν ου κοπιωσιν ουδε νηθουσιν [gnt]

… lilia … laborant … [v]

The Latin word "laboro" ≈ "toil, labor, work".

The Greek word for "lilies" appears to be a play on words on "judge" whereby the "lilies" appear to represent the religious establishment and what Jesus says is not a compliment.

More: Matthew 6:32-34 Seek to eat , drink and be married to Jesus

Matthew 6:28

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KJV: And why take ye thought for raiment? Consider the lilies of the field, how they grow; they toil not, neither do they spin:

Hebrew: וללבוש למה תדאגו התבוננו נא אל שושני השדה הצמחות אינן עמלות ואינן טות׃

Greek: και περι ενδυματος τι μεριμνατε καταμαθετε τα κρινα του αγρου πως αυξανει αυξανουσιν ου κοπια κοπιωσιν ουδε νηθει νηθουσιν

Latin: et de vestimento quid solliciti estis considerate lilia agri quomodo crescunt non laborant nec nent

*G2872 *22 κοπιάω (kop-ee-ah'-o) : from a derivative of G2873; to feel fatigue; by implication, to work hard:--(bestow) labour, toil, be wearied.

Usage

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κοπιωντες *2

Matthew 11:28 ... me, all ye that labour and are heavy laden, and I ...
1 Timothy 5:17 ... of double honour, especially they who labour in the word and doctrine.

κοπιωντας *2

Acts 20:35 ... all things, how that so labouring ye ought to support the weak, ...
1 Thessalonians 5:12 ... you, brethren, to know them which labour among you, and ...

εκοπιασεν *2

Romans 16:6 Greet Mary, who bestowed much labour on us.
Romans 16:12 ... and Tryphosa, who labour in the Lord. Salute the beloved Persis, which laboured much in the Lord.

κοπιωμεν *2

1 Corinthians 4:12 And labour, working with our own hands: being reviled, ...
1 Timothy 4:10 For therefore we both labour and suffer reproach, ...

εκοπιασα *2

1 Corinthians 15:10 ... not in vain; but I laboured more abundantly than they all: ...
Philippians 2:16 ... in vain, neither laboured in vain.

κοπιωσιν

Matthew 6:28 ... of the field, how they grow; they toil not, neither do they spin:

κοπιασαντες

Luke 5:5 ... said unto him, Master, we have toiled all the night, and have taken ...

κεκοπιακως

John 4:6 ... there. Jesus therefore, being wearied with his journey, sat ...

κεκοπιακατε

John 4:38 ... that whereon ye bestowed no labour: other men laboured, ...

κεκοπιακασιν

John 4:38 ... that whereon ye bestowed no labour: other men laboured, ...

κοπιωσας

Romans 16:12 ... and Tryphosa, who labour in the Lord. Salute the beloved Persis, which laboured much in the Lord.

κοπιωντι

1 Corinthians 16:16 ... that helpeth with us, and laboureth.

κεκοπιακα

Galatians 4:11 I am afraid of you, lest I have bestowed upon you labour in vain.

κοπιατω

Ephesians 4:28 ... but rather let him labour, working with ...

κοπιω

Colossians 1:29 Whereunto I also labour, striving according to ...

κοπιωντα

2 Timothy 2:6 The husbandman that laboureth must be first partaker of the fruits.

κεκοπιακες

Revelation 2:3 ... my name's sake hast laboured, and hast not fainted.

Note how Paul tends to use this word much more than do the Gospels.

Words: εκοπιασα=2 εκοπιασεν=2 κεκοπιακα κεκοπιακασιν κεκοπιακατε κεκοπιακες κεκοπιακως κοπιασαντες κοπιατω κοπιω κοπιωμεν=2 κοπιωντα κοπιωντας=2 κοπιωντες=2 κοπιωντι κοπιωσας κοπιωσιν

Matthew 11:28 Come unto me, all ye that labour and are heavy laden, and I will give you rest. [kjv]

δευτε προς με παντες οι κοπιωντες και πεφορτισμενοι καγω αναπαυσω υμας [gnt]

… laboratis … reficiam … [v]

Since the Greek word for "rest" or "pause" can be a play on words with Paul's name, Paul is careful when that word, or variants, are used. At times, it appears that Paul uses another word for "pause" to avoid a pun so that one must be careful about inferring any deep theological implications on the use of that other word - used only to avoid an explicit play on words.

More: A pause for rest

Matthew 11:28

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KJV: Come unto me, all ye that labour and are heavy laden, and I will give you rest.

Greek: δευτε προς με παντες οι κοπιωντες και πεφορτισμενοι καγω αναπαυσω υμας

Latin: venite ad me omnes qui laboratis et onerati estis et ego reficiam vos

The parable of the judge and the widow uses the Greek word for "toil" but is translated by the KJV as "troubleth".

Luke 18:5 Yet because this widow troubleth me, I will avenge her, lest by her continual coming she weary me. [kjv]

δια γε το παρεχειν μοι κοπον την χηραν ταυτην εκδικησω αυτην ινα μη εις τελος ερχομενη υπωπιαζη με [gnt]

The word "trouble" appears to follow from the Latin word "molestus" ≈ "troublesome, annoying" and is the source of the English word "molest".

The Greek for "toil" appears to have both a "good" and a "not so good" double meaning. The "trouble" fits the judge and widow story but the "toil" or "work" appears to better fit the intended meaning of the parable.

More: Luke 18:1-8 Parable of the unjust judge

The modern Greek word "ευκοπώτερος" (ev-ko-PO-teh-ros) ≈ "easier" and appears, as with many modern Greek words, to have been influenced by what theologians decided the ancient Greek words used in the GNT meant.

Some modern Greek translations (Eastern Orthodox) will change the word to the modern Greek word "ευκολότερος" (ev-ko-LO-teh-ros) ≈ "easier" from the modern Greek word "εύκολος" (EV-ko-los) ≈ "easy".

The ancient Greek word is "εὔκολος" ≈ "easy" and is not the base word as used (only) by Jesus in the GNT.

*G2123 *7 εὐκοπώτερος (yoo-kop-o'-ter-os) : comparative of a compound of G2095 and G2873; better for toil, i.e. more facile:--easier.

Usage

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ευκοπωτερον *7

Matthew 9:5 For whether is easier, to say, Thy sins be forgiven ...
Matthew 19:24 ... I say unto you, It is easier for a camel to go ...
Mark 2:9 Whether is it easier to say to the sick of the palsy, Thy sins ...
Mark 10:25 It is easier for a camel to go through the eye ...
Luke 5:23 Whether is easier, to say, Thy sins ...
Luke 16:17 And it is easier for heaven and earth ...
Luke 18:25 For it is easier for a camel to go through ...

This word is used only by Jesus and in only three grouped verses.

Camel and eye of the needle and a rich man (3)
Forgiving sins are helping to walk (3)
Heaven and earth and tittles of the law (1)

Words: ευκοπωτερον=7

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?

Which is easier? Which is the better toil? Which is more often than not actually done?

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]

Which of the following make more sense?

Which is easier?
Which is a good or better toil or work?

Matthew 9:5

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KJV: For whether is easier, to say, Thy sins be forgiven thee; or to say, Arise, and walk?

Greek: τι γαρ εστιν ευκοπωτερον ειπειν αφεωνται σοι αφιενται σου αι αμαρτιαι η ειπειν εγειραι εγειρε και περιπατει

Mark 2:9

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KJV: 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?

Greek: τι εστιν ευκοπωτερον ειπειν τω παραλυτικω αφεωνται σοι αφιενται σου αι αμαρτιαι η ειπειν εγειραι εγειρου και αρον σου τον κραββατον κραβαττον σου και περιπατει

Luke 5:23

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KJV: Whether is easier, to say, Thy sins be forgiven thee; or to say, Rise up and walk?

Greek: τι εστιν ευκοπωτερον ειπειν αφεωνται σοι αι αμαρτιαι σου η ειπειν εγειραι εγειρε και περιπατει

The "easier" appears to have entered through the Latin Vulgate translation from about 380 AD by Jerome.

Matthaeus 9:5 quid … facilius … [v]

Marcum 2:9 quid … facilius … [v]

Lucam 5:23 quid … facilius … [v]

The Latin word "quid" ≈ "what, how".
The Latin word "facillius" ≈ "easier" (comparative degree) of "facile" ≈ "easy" and is the source of the English word "facilitate".
The Latin word "facillius" ≈ "easier"came from the Latin word "facilis" ≈ "can be done, can be made, easy"so that the primary meaning fit the Greek much more than the secondary meaning which went into English, Luther German, etc.

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]

The "better toil" might be to help those who cannot walk to walk.

Discuss: Is just "saying" something a toil? There is a saying that "talk is cheap". Does the church do the "better toil" in helping people to walk who cannot walk - whatever walk may mean? Does the church say "your sins are forgiven" as the easier of the options? To whom is it "easier"? To whom is it "better".

James 4:17 Therefore to him that knoweth to do good, and doeth it not, to him it is sin. [kjv]

James 4:17

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KJV: Therefore to him that knoweth to do good, and doeth it not, to him it is sin.

Greek: ειδοτι ουν καλον ποιειν και μη ποιουντι αμαρτια αυτω εστιν

After the resurrection, a beggar in the temple expects money from Peter.

Acts 3:6 Then Peter said, Silver and gold have I none; but such as I have give I thee: In the name of Jesus Christ of Nazareth rise up and walk. [kjv]

ειπεν δε πετρος αργυριον και χρυσιον ουχ υπαρχει μοι ο δε εχω τουτο σοι διδωμι εν τω ονοματι ιησου χριστου του ναζωραιου περιπατει [gnt]

3:7 And he took him by the right hand, and lifted him up: and immediately his feet and ancle bones received strength. [kjv]

Folklore story: (paraphrased):

Pope to Francis of Assisi, showing him a treasure of gold and silver: "They can no longer say gold and silver have we none.".
Francis of Assisi to Pope: "But now you cannot say, in the name of Jesus get up and walk.".

The KJV uses "have I none" where the Greek is "does not exist".

More: Existence is not is existence

More: The bottom line on riches

More: Luke 1:14 Naive about the nativity

The ancient Greek word "εὐκοπώτερος" ≈ "which is good toil" but is often translated as "whether is easier" as in "which is easier".

There is a word for "easy" as in the ancient Greek word "ευκολος" ≈ "easy". This word is similar to the prefix of "εὐκοπώτερος" ≈ "which is good toil" but is not the same.

There may be a play on words or double meaning here.

The following are statements (Latin), not questions (Greek), and assume one of the two options provided, using "than" instead of "or". The Greek has the "or".

Matthew 19:24 And again I say unto you, It is easier for a camel to go through the eye of a needle, than for a rich man to enter into the kingdom of God. [kjv]

παλιν δε λεγω υμιν ευκοπωτερον εστιν καμηλον δια τρηματος ραφιδος η πλουσιον εις την βασιλειαν του θεου [gnt]

Mark 10:25 It is easier for a camel to go through the eye of a needle, than for a rich man to enter into the kingdom of God. [kjv]

ευκοπωτερον εστιν καμηλον δια τρυμαλιας ραφιδος διελθειν η πλουσιον εις την βασιλειαν του θεου εισελθειν [gnt]

Luke 18:25 For it is easier for a camel to go through a needle's eye, than for a rich man to enter into the kingdom of God. [kjv]

ευκοπωτερον γαρ εστιν καμηλον δια τρηματος βελονης εισελθειν η πλουσιον εις την βασιλειαν του θεου εισελθειν [gnt]

The Latin translation appears to start the word slide. In this case, it is no longer a "whether" between two alternatives but the decision has been made in the Latin translation that has not been made in the Greek.

Matthaeus 19:24 … facilius … quam … [v]

Marcum 10:25 facilius … quam … [v]

Lucam 18:25 facilius … quam … [v]

The Latin word "facilius" ≈ "easier".
The Latin word "quam" ≈ "than".

Thus, the Latin Vulgate appears to start the word slide from the Greek question "Which is better, this or that?" to the Latin (and later English) statement "It is easier for this than that."

Luke 18:25 For it is easier for a camel to go through a needle's eye, than for a rich man to enter into the kingdom of God. [kjv]

Matthew 19:24 And again I say unto you, It is easier for a camel to go through the eye of a needle, than for a rich man to enter into the kingdom of God. [kjv]

παλιν δε λεγω υμιν ευκοπωτερον εστιν καμηλον δια τρηματος ραφιδος η πλουσιον εις την βασιλειαν του θεου [gnt]

The Latin changes the Greek question "which is a better toil" to a statement! Matthew uses "kingdom" of "God" rather than "kingdom" of "heaven/air". Is there a difference? If so, is it important?

Paraphrase: Which is a better toil or work, to get a camel through the eye of a needle or a rich man into the kingdom of God?

Discuss: Compare and contrast the KJV statements about a rich man in Luke 18:25 with Jesus and Zacchaeus, a rich man, in Luke 19 (start of the next chapter). Does Zacchaeus keep all or some or none of his wealth?

More: Questionable statements

More: Matthew 11:12-14 Exploring the Kingdom of Heaven

More: Luke 19:1-11 A short discussion on stature

Luke 18:25 For it is easier for a camel to go through a needle's eye, than for a rich man to enter into the kingdom of God. [kjv]

Possible paraphrase: Which is a better toil or work, to get a camel through the eye of a needle or a rich man into the kingdom of God?

Discuss:

Is there a conflict of interest in having the rich turn over their wealth to the church (or others) using this verse?
Do those who turn over their wealth to the church ever have excessive (and not always good) influence on that church?
Provide an example or analogy of a church (or person) trying to get a camel through the eye of a needle.

Mark 10:25

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KJV: It is easier for a camel to go through the eye of a needle, than for a rich man to enter into the kingdom of God.

Greek: ευκοπωτερον εστιν καμηλον δια της τρυμαλιας της ραφιδος εισελθειν διελθειν η πλουσιον εις την βασιλειαν του θεου εισελθειν

Latin: facilius est camelum per foramen acus transire quam divitem intrare in regnum Dei

Luke 18:25

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KJV: For it is easier for a camel to go through a needle's eye, than for a rich man to enter into the kingdom of God.

Greek: ευκοπωτερον γαρ εστιν καμηλον δια τρυμαλιας ραφιδος τρηματος βελονης εισελθειν η πλουσιον εις την βασιλειαν του θεου εισελθειν

Latin: facilius est enim camelum per foramen acus transire quam divitem intrare in regnum Dei

Although the Greek word for "easy" does not appear in the verse where the KJV translates "easy", the Greek word for "difficult" appears only seven times but has an interesting etymology. That word appears in a related verse previous to the verses about a camel and a rich man.

The ancient Greek word "δύσκολος" ≈ "annoyed, grumpy, bad-tempered" with original meaning from "hard to satisfy with food" and comes from two Greek words.

"δυσ" ≈ "bad, hard, unfortunate".
"κολος" ≈ "keeper, tender, watcher".

The meaning of "difficult" is only in the GNT which follows to modern Greek.

The opposite word is "εὔκολος" ≈ "easy". Note the same suffix but the prefix "bad" (difficult) and prefix "good" (easy).

Matthew 19:23 … That a rich man shall hardly enter into the kingdom of heaven. [kjv]

ο δε ιησους ειπεν τοις μαθηταις αυτου αμην λεγω υμιν οτι πλουσιος δυσκολως εισελευσεται εις την βασιλειαν των ουρανων [gnt]

Mark 10:23 … How hardly shall they that have riches enter into the kingdom of God ! [kjv]

και περιβλεψαμενος ο ιησους λεγει τοις μαθηταις αυτου πως δυσκολως οι τα χρηματα εχοντες εις την βασιλειαν του θεου εισελευσονται [gnt]

10:24 … how hard is it for them that trust in riches to enter into the kingdom of God ! [kjv]

οι δε μαθηται εθαμβουντο επι τοις λογοις αυτου ο δε ιησους παλιν αποκριθεις λεγει αυτοις τεκνα πως δυσκολον εστιν εις την βασιλειαν του θεου εισελθειν [gnt]

Luke 18:24 … How hardly shall they that have riches enter into the kingdom of God ! [kjv]

ιδων δε αυτον ο ιησους ειπεν πως δυσκολως οι τα χρηματα εχοντες εις την βασιλειαν του θεου εισπορευονται [gnt]

Jesus is speaking in all the verses.

Consider the above verses and discuss the following.

How hard is it for the "rich" to enter the kingdom?
How hard is it for the "poor" to enter the kingdom?
How hard is it for those who are neither "rich" nor "poor" to enter the kingdom?

What is the difference between the following?

Something that is easy or hard (difficult).
Something that is possible or impossible.

Is there a middle ground for each?

Matthew 19:23 … That a rich man shall hardly enter into the kingdom of heaven. [kjv]

What happens if the original meaning of the words are used?

Paraphrase: A man with many possessions enters the kingdom of heaven in a bad-tempered or grumpy manner (since all those possessions are left behind and now worthless). Whether one gets into the kingdom of heaven is dependent on other factors (e.g., how the possessions were obtained, etc.).

Contrast this paraphrase with the parable of the workers at different times of the day. The ones who started early are "grumpy" and "annoyed" that the ones starting later in the day get the same reward.

Matthew 19:22 But when the young man heard that saying, he went away sorrowful: for he had great possessions. [kjv]

ακουσας δε ο νεανισκος τον λογον τουτον απηλθεν λυπουμενος ην γαρ εχων κτηματα πολλα [gnt]

… tristis … possessiones [v]

Mark 10:22 And he was sad at that saying, and went away grieved: for he had great possessions. [kjv]

ο δε στυγνασας επι τω λογω απηλθεν λυπουμενος ην γαρ εχων κτηματα πολλα [gnt]

… maerens … possessiones … [v]

The ancient Greek word "λῡ́πη" ≈ "annoyance, distress, anguish".

Paraphrase: The young man went away annoyed/distressed for he had many possessions.

Discuss: Did the young man want to let go of his possessions? Would he be "grumpy" about this? Jesus said that ridding himself of his possessions and following Jesus would result in "treasure in heaven". Can one get to heaven without transferring possessions on earth to treasure in heaven?

Matthew 19:22 But when the young man heard that saying, he went away sorrowful: for he had great possessions. [kjv]

ακουσας δε ο νεανισκος τον λογον τουτον απηλθεν λυπουμενος ην γαρ εχων κτηματα πολλα [gnt]

… adulescens … tristis … possessiones [v]

Mark 10:22 And he was sad at that saying, and went away grieved: for he had great possessions. [kjv]

ο δε στυγνασας επι τω λογω απηλθεν λυπουμενος ην γαρ εχων κτηματα πολλα [gnt]

… maerens … possessiones … [v]

The ancient Greek word "λῡ́πη" ≈ "annoyance, distress, anguish" while the Latin word "tristis" ≈ "sad, sorrowful" and "maereo" ≈ "mournful, sad" and start the word slide that is found in English.

*G3076 *26 λυπέω (loo-peh'-o) : from G3077; to distress; reflexively or passively, to be sad:--cause grief, grieve, be in heaviness, (be) sorrow(-ful), be (make) sorry.

Usage

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λυπουμενος *3

Matthew 19:22 ... heard that saying, he went away sorrowful: for he had great possessions.
Mark 10:22 ... at that saying, and went away grieved: for he had ...
2 Corinthians 2:2 For if I make you sorry, who is ...

ελυπηθητε *3

2 Corinthians 7:9 ... not that ye were made sorry, but that ye sorrowed to repentance: ...

ελυπηθησαν *2

Matthew 17:23 ... he shall be raised again. And they were exceeding sorry.
Matthew 18:31 ... saw what was done, they were very sorry, and came ...

λυπουμενοι *2

Matthew 26:22 And they were exceeding sorrowful, and began every one ...
2 Corinthians 6:10 As sorrowful, yet alway rejoicing; as ...

λυπεισθαι *2

Matthew 26:37 ... sons of Zebedee, and began to be sorrowful and very heavy.
Mark 14:19 And they began to be sorrowful, and to say unto him ...

λελυπηκεν *2

2 Corinthians 2:5 But if any have caused grief, he hath not grieved ...

λυπηθεις

Matthew 14:9 And the king was sorry: nevertheless for the oath's sake, ...

λυπηθησεσθε

John 16:20 ... shall rejoice: and ye shall be sorrowful, but your sorrow ...

ελυπηθη

John 21:17 ... lovest thou me? Peter was grieved because he said unto him ...

λυπειται

Romans 14:15 But if thy brother be grieved with thy meat, now ...

λυπω

2 Corinthians 2:2 For if I make you sorry, who is ...

λυπηθητε

2 Corinthians 2:4 ... tears; not that ye should be grieved, but that ye might know ...

ελυπησα

2 Corinthians 7:8 For though I made you sorry with a letter, I do not repent, though I did repent: for I perceive that the same epistle hath made you sorry, ...

ελυπησεν

2 Corinthians 7:8 For though I made you sorry with a letter, I do not repent, though I did repent: for I perceive that the same epistle hath made you sorry, ...

λυπηθηναι

2 Corinthians 7:11 ... this selfsame thing, that ye sorrowed after a godly sort, ...

λυπειτε

Ephesians 4:30 And grieve not the holy Spirit of God, ...

λυπησθε

1 Thessalonians 4:13 ... concerning them which are asleep, that ye sorrow not, even as ...

λυπηθεντες

1 Peter 1:6 ... if need be, ye are in heaviness through manifold temptations:

Words: ελυπηθη ελυπηθησαν=2 ελυπηθητε=3 ελυπησα ελυπησεν λελυπηκεν=2 λυπεισθαι=2 λυπειται λυπειτε λυπηθεις λυπηθεντες λυπηθηναι λυπηθησεσθε λυπηθητε λυπησθε λυπουμενοι=2 λυπουμενος=3 λυπω

Luke 18:23 And when he heard this, he was very sorrowful: for he was very rich. [kjv]

ο δε ακουσας ταυτα περιλυπος εγενηθη ην γαρ πλουσιος σφοδρα [gnt]

… contristatus … dives … [v]

Luke changes the words for both "sorrowful" and "possessions". This appears to better fit in with the story of Zacchaeus at the start of the next chapter. Zacchaeus is described as being very "rich" using the same word.

Was Zacchaeus "sad" or "sorrowful" at having to restore "money" that he had falsely (through accusations) attained? Did Zacchaeus need to get rid of all of his "wealth" or "possessions"?

Matthew 19:22 But when the young man heard that saying, he went away sorrowful: for he had great possessions. [kjv]

ακουσας δε ο νεανισκος τον λογον τουτον απηλθεν λυπουμενος ην γαρ εχων κτηματα πολλα [gnt]

Mark 10:17 … there came one running, and kneeled to him, and asked him, Good Master, what shall I do that I may inherit eternal life? [kjv]

και εκπορευομενου αυτου εις οδον προσδραμων εις και γονυπετησας αυτον επηρωτα αυτον διδασκαλε αγαθε τι ποιησω ινα ζωην αιωνιον κληρονομησω [gnt]

Luke 18:18 And a certain ruler asked him, saying, Good Master, what shall I do to inherit eternal life? [kjv]

και επηρωτησεν τις αυτον αρχων λεγων διδασκαλε αγαθε τι ποιησας ζωην αιωνιον κληρονομησω [gnt]

Matthew says a "young man". Mark uses a pronoun. Since Jesus "loved" him and only Mark would know that, some think that this "young man" was Mark. Luke uses the term "certain ruler" which fits better the analogy to Zacchaeus at the start of the next chapter. Note that this could have happened more than once.

*G4036 *4 περίλυπος (per-il'-oo-pos) : from G4012 and G3077; grieved all around, i.e. intensely sad:--exceeding (very) sorry(-owful).

Usage

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περιλυπος *4

Matthew 26:38 ... My soul is exceeding sorrowful, even unto death: tarry ye ...
Mark 6:26 And the king was exceeding sorry; yet for his oath's sake, and ...
Mark 14:34 ... My soul is exceeding sorrowful unto death: tarry ye ...
Luke 18:23 And when he heard this, he was very sorrowful: for he was very rich.

Words: περιλυπος=4

Matthew 19:22

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KJV: But when the young man heard that saying, he went away sorrowful: for he had great possessions.

Greek: ακουσας δε ο νεανισκος τον λογον τουτον απηλθεν λυπουμενος ην γαρ εχων κτηματα πολλα

Latin: cum audisset autem adulescens verbum abiit tristis erat enim habens multas possessiones

Mark 10:17

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KJV: And when he was gone forth into the way, there came one running, and kneeled to him, and asked him, Good Master, what shall I do that I may inherit eternal life?

Greek: και εκπορευομενου αυτου εις οδον προσδραμων εις και γονυπετησας αυτον επηρωτα αυτον διδασκαλε αγαθε τι ποιησω ινα ζωην αιωνιον κληρονομησω

Luke 18:18

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KJV: And a certain ruler asked him, saying, Good Master, what shall I do to inherit eternal life?

Greek: και επηρωτησεν τις αυτον αρχων λεγων διδασκαλε αγαθε τι ποιησας ζωην αιωνιον κληρονομησω

Latin: et interrogavit eum quidam princeps dicens magister bone quid faciens vitam aeternam possidebo

Mark 10:22

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KJV: And he was sad at that saying, and went away grieved: for he had great possessions.

Greek: ο δε στυγνασας επι τω λογω απηλθεν λυπουμενος ην γαρ εχων κτηματα πολλα

Latin: qui contristatus in verbo abiit maerens erat enim habens possessiones multas

Luke 18:23

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KJV: And when he heard this, he was very sorrowful: for he was very rich.

Greek: ο δε ακουσας ταυτα περιλυπος εγενετο εγενηθη ην γαρ πλουσιος σφοδρα

Latin: his ille auditis contristatus est quia dives erat valde

Whatever Jesus means, it appears to depend on the meaning of the ancient Greek word "δύσκολος" ≈ "annoyed, grumpy, bad-tempered". In each place, the disciples have the same reaction. Were the disciples "rich"? Perhaps the words translated "rich" and/or "hard" had a somewhat different meaning.

Matthew 19:25 When his disciples heard it, they were exceedingly amazed, saying, Who then can be saved? [kjv]

ακουσαντες δε οι μαθηται εξεπλησσοντο σφοδρα λεγοντες τις αρα δυναται σωθηναι [gnt]

Mark 10:26 And they were astonished out of measure, saying among themselves, Who then can be saved? [kjv]

οι δε περισσως εξεπλησσοντο λεγοντες προς αυτον και τις δυναται σωθηναι [gnt]

Luke 18:26 And they that heard it said, Who then can be saved? [kjv]

ειπαν δε οι ακουσαντες και τις δυναται σωθηναι [gnt]

The Greek for "hear" assumes understanding. Why might they be concerned?

Matthew 19:25

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KJV: When his disciples heard it, they were exceedingly amazed, saying, Who then can be saved?

Greek: ακουσαντες δε οι μαθηται αυτου εξεπλησσοντο σφοδρα λεγοντες τις αρα δυναται σωθηναι

Mark 10:26

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KJV: And they were astonished out of measure, saying among themselves, Who then can be saved?

Greek: οι δε περισσως εξεπλησσοντο λεγοντες προς εαυτους αυτον και τις δυναται σωθηναι

Luke 18:26

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KJV: And they that heard it said, Who then can be saved?

Greek: ειπον ειπαν δε οι ακουσαντες και τις δυναται σωθηναι

Latin: et dixerunt qui audiebant et quis potest salvus fieri

Matthew 19:26 But Jesus beheld them, and said unto them, With men this is impossible; but with God all things are possible. [kjv]

εμβλεψας δε ο ιησους ειπεν αυτοις παρα ανθρωποις τουτο αδυνατον εστιν παρα δε θεω παντα δυνατα [gnt]

Mark 10:27 And Jesus looking upon them saith, With men it is impossible, but not with God: for with God all things are possible. [kjv]

εμβλεψας αυτοις ο ιησους λεγει παρα ανθρωποις αδυνατον αλλ ου παρα θεω παντα γαρ δυνατα παρα τω θεω [gnt]

Luke 18:27 And he said, The things which are impossible with men are possible with God. [kjv]

ο δε ειπεν τα αδυνατα παρα ανθρωποις δυνατα παρα τω θεω εστιν [gnt]

… inpossibilia … possibilia … [v]

Mark 10:27

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KJV: And Jesus looking upon them saith, With men it is impossible, but not with God: for with God all things are possible.

Greek: εμβλεψας δε αυτοις ο ιησους λεγει παρα ανθρωποις αδυνατον αλλ ου παρα τω θεω παντα γαρ δυνατα εστιν παρα τω θεω

Matthew 19:26

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KJV: But Jesus beheld them, and said unto them, With men this is impossible; but with God all things are possible.

Greek: εμβλεψας δε ο ιησους ειπεν αυτοις παρα ανθρωποις τουτο αδυνατον εστιν παρα δε θεω παντα δυνατα εστιν

Luke 18:27

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KJV: And he said, The things which are impossible with men are possible with God.

Greek: ο δε ειπεν τα αδυνατα παρα ανθρωποις δυνατα εστιν παρα τω θεω εστιν

Latin: ait illis quae inpossibilia sunt apud homines possibilia sunt apud Deum

Mark 10:24 … how hard is it for them that trust in riches to enter into the kingdom of God ! [kjv]

The Greek in Mark for "that trust in" is not in some Greek manuscripts and not in Matthew or Luke or the other verse in Mark (right before this one). Might Mark have been the rich man who later changed his ways?

Details are left as a future topic.

Discuss:

Does how one obtains riches matter? What are ill-gotten gains?
Does trust in riches or oneself (mammon) matter?

More: Matthew 6:24 A wealth of logical ideas on mammon

More: The bottom line on riches

More: Matthew 13:7,22 A pointed discussion of thorny riches

More: The rich and powerful words of the kingdom of the Goths

Matthew 19:23

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KJV: Then said Jesus unto his disciples, Verily I say unto you, That a rich man shall hardly enter into the kingdom of heaven.

Greek: ο δε ιησους ειπεν τοις μαθηταις αυτου αμην λεγω υμιν οτι δυσκολως πλουσιος δυσκολως εισελευσεται εις την βασιλειαν των ουρανων

Mark 10:23

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KJV: And Jesus looked round about, and saith unto his disciples, How hardly shall they that have riches enter into the kingdom of God !

Greek: και περιβλεψαμενος ο ιησους λεγει τοις μαθηταις αυτου πως δυσκολως οι τα χρηματα εχοντες εις την βασιλειαν του θεου εισελευσονται

Mark 10:24

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KJV: And the disciples were astonished at his words. But Jesus answereth again, and saith unto them, Children, how hard is it for them that trust in riches to enter into the kingdom of God !

Greek: οι δε μαθηται εθαμβουντο επι τοις λογοις αυτου ο δε ιησους παλιν αποκριθεις λεγει αυτοις τεκνα πως δυσκολον εστιν τους πεποιθοτας επι τοις χρημασιν εις την βασιλειαν του θεου εισελθειν

Luke 18:24

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KJV: And when Jesus saw that he was very sorrowful, he said, How hardly shall they that have riches enter into the kingdom of God !

Greek: ιδων δε αυτον ο ιησους περιλυπον γενομενον ειπεν πως δυσκολως οι τα χρηματα εχοντες εισελευσονται εις την βασιλειαν του θεου εισπορευονται

Job 34:30 That the hypocrite reign not, lest the people be ensnared. [kjv]

βασιλευων ανθρωπον υποκριτην απο δυσκολιας λαου [lxx]

causing a hypocrite to be king, because of the waywardness of the people. [bs3]

The Greek for "hypocrite" meant acting or pretending.

More: An actor as a hypocrite is not real

An older definition of "difficult" as "hard to satisfy with food" could be related to the Roman idea of keeping in power by making sure the people had "food and circuses".

Details are left as a future topic.

Job 34:30

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KJV: That the hypocrite reign not, lest the people be ensnared.

Hebrew: ממלך אדם חנף ממקשי עם׃

Greek: βασιλευων ανθρωπον υποκριτην απο δυσκολιας λαου

Brenton: causing a hypocrite to be king, because of the waywardness of the people.

Jeremiah 49:8 Flee ye, turn back, dwell deep, O inhabitants of Dedan; for I will bring the calamity of Esau upon him, the time that I will visit him. [kjv]

ηπατηθη ο τοπος αυτων βαθυνατε εις καθισιν οι κατοικουντες εν δαιδαν οτι δυσκολα εποιησεν ηγαγον επ αυτον εν χρονω ω επεσκεψαμην επ αυτον [lxx]

Note that Esau lost his birthright, in part, due to being "hard to satisfy with food" in that he wanted "instant gratification".

Jeremiah 49:8

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KJV: Flee ye, turn back, dwell deep, O inhabitants of Dedan; for I will bring the calamity of Esau upon him, the time that I will visit him.

Hebrew: נסו הפנו העמיקו לשבת ישבי דדן כי איד עשו הבאתי עליו עת פקדתיו׃

Greek: ηπατηθη ο τοπος αυτων βαθυνατε εις καθισιν οι κατοικουντες εν δαιδαν οτι δυσκολα εποιησεν ηγαγον επ αυτον εν χρονω ω επεσκεψαμην επ αυτον

Matthew 5:18 … Till heaven and earth pass, one jot or one tittle shall in no wise pass from the law, till all be fulfilled. [kjv]

Compare Luke to Matthew: (uses word for "which is a better toil")

Luke 16:17 And it is easier for heaven and earth to pass, than one tittle of the law to fail. [kjv]

ευκοπωτερον δε εστιν τον ουρανον και την γην παρελθειν η του νομου μιαν κεραιαν πεσειν [gnt]

The KJV does not account for the word "whether" and introduces a "than" for the Greek "or". Possible paraphrase: Which is a better toil, to get heaven and earth to pass away or to get one tittle of the law removed?

How can the idea of the "difficulty of getting one tittle of the law removed" help relate Matthew and Luke?

More: Matthew 5:18 The true reality of jots and tittles

More: Matthew 13:7,22 A pointed discussion of thorny riches

Again, the Latin Vulgate appears to start the word slide from the Greek question "Which is better, this or that?" to the Latin (and later English) statement "It is easier for this than that."

Luke 16:17 And it is easier for heaven and earth to pass, than one tittle of the law to fail. [kjv]

ευκοπωτερον δε εστιν τον ουρανον και την γην παρελθειν ή του νομου μιαν κεραιαν πεσειν [gnt]

facilius … quam … [v]

The ancient Greek word "εὐκοπώτερος" ≈ "which is good toil" (of two choices).
The ancient Greek word "ή" ≈ "or".
The Latin word "facilius" ≈ "easier".
The Latin word "quam" ≈ "than".

Luke 16:17

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KJV: And it is easier for heaven and earth to pass, than one tittle of the law to fail.

Greek: ευκοπωτερον δε εστιν τον ουρανον και την γην παρελθειν η του νομου μιαν κεραιαν πεσειν

Latin: facilius est autem caelum et terram praeterire quam de lege unum apicem cadere

Matthew 5:18

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KJV: For verily I say unto you, Till heaven and earth pass, one jot or one tittle shall in no wise pass from the law, till all be fulfilled.

Greek: αμην γαρ λεγω υμιν εως αν παρελθη ο ουρανος και η γη ιωτα εν η μια κεραια ου μη παρελθη απο του νομου εως αν παντα γενηται

Luke 16:17 And it is easier for heaven and earth to pass, than one tittle of the law to fail. [kjv]

ευκοπωτερον δε εστιν τον ουρανον και την γην παρελθειν η του νομου μιαν κεραιαν πεσειν [gnt]

Possible paraphrase: Which is a better toil, to get heaven and earth to pass away or to get one tittle of the law removed?

For humans, good luck getting heaven and earth to pass away.

A "tittle" in Greek is a "horn" or "antenna" (e.g., of an insect). The "horns" are often taken to be parts of letters of the law. Man-made horns can be added to the law of God. How hard can it be to get those man-made horns removed? Might that be a better use of one's time and toil?

More: Matthew 13:7,22 A pointed discussion of thorny riches

An old software programming book (to be found in my library) had a question in the exercises at the end of a chapter that went something like this.

Simple question: Find and summarize an obvious problem at the user site of the information systems group (which provided mainframe computer support).
Semester (or career) research project: Try to get it changed.

The Russian word "чудо" (choo-da) ≈ "miracle". A connection has been made to the Greek word «κυδος» meaning glory or fame, and from which we get the English word "kudos". The Greek word «κυδος» is used once in the LXX.

Isaiah 14:25 That I will break the Assyrian in my land, and upon my mountains tread him under foot: then shall his yoke depart from off them, and his burden depart from off their shoulders. [kjv]

του απολεσαι τους ασσυριους απο της γης της εμης και απο των ορεων μου και εσονται εις καταπατημα και αφαιρεθησεται απ αυτων ο ζυγος αυτων και το κυδος αυτων απο των ωμων αφαιρεθησεται [lxx]

… montibus … onus … [v]

… Bergen… Bürde … [lu]

… горах … слава … [ocs]

… горах … бремя … [rus]

… montes … carga … [es]

Note that the word is in the singular but a back-formation has been mode in English to assuming that "kudos" is plural and thus inferring a singular form of "kudo".

Isaiah 14:25

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KJV: That I will break the Assyrian in my land, and upon my mountains tread him under foot: then shall his yoke depart from off them, and his burden depart from off their shoulders.

Hebrew: לשבר אשור בארצי ועל הרי אבוסנו וסר מעליהם עלו וסבלו מעל שכמו יסור׃

Greek: του απολεσαι τους ασσυριους απο της γης της εμης και απο των ορεων μου και εσονται εις καταπατημα και αφαιρεθησεται απ αυτων ο ζυγος αυτων και το κυδος αυτων απο των ωμων αφαιρεθησεται

Brenton: even to destroy the Assyrians upon my land, and upon my mountains: and they shall be for trampling; and their yoke shall be taken away from them, and their glory shall be taken away from their shoulders.

Latin: sic eveniet ut conteram Assyrium in terra mea et in montibus meis conculcem eum et auferetur ab eis iugum eius et onus illius ab umero eorum tolletur

Wycliffe: That Y al to-breke the kyng of Assiriens in my lond, and that Y defoule hym in myn hillis; and his yok schal be takun awei fro hem, and his birthun schal be takun awei fro the schuldur of hem.

Luther: daß Assur zerschlagen werde in meinem Lande, und ich ihn zertrete auf meinen Bergen, auf daß sein Joch von ihnen genommen werde und seine Bürde von ihrem Halse komme.

Slavonic: еже погубити Ассириан на земли Моей и на горах Моих: и будут в попрание, и отимется от них ярем их, и слава их от рамен их отимется.

Russian: чтобы сокрушить Ассура в земле Моей и растоптать его на горах Моих; и спадет с них ярмо его, и снимется бремя его с рамен их.

Spanish: Que quebrantaré al asirio en mi tierra, y en mis montes lo hollaré; y su yugo será apartado de ellos, y su carga será quitada de su hombro.

Isaiah 14:25 That I will break the Assyrian in my land, and upon my mountains tread him under foot: then shall his yoke depart from off them, and his burden depart from off their shoulders. [kjv]

The Russian word "бремя" ≈ "burden".
However, the corresponding Old Church Slavonic word used here is "слава" ≈ "glory", same as in modern Russian.
The Latin word "onus" ≈ "burden" from which we get the word "onus".
The Spanish word "carga" ≈ "burden" from which we get the word "cargo".
The German word "Bürde" ≈ "burden".

Is the LXX more correct in the removing the "glory" from their shoulders, as translated into the Old Church Slavonic? Or are the other versions more correct in the removing the "burden" from their shoulders.

Greek: "Which is the better toil, this or that?". (question)
Latin: "Which is easier, this or that?". (question)

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]

Latin: "It is easer for this than that". (statement)

Luke 16:17 And it is easier for heaven and earth to pass, than one tittle of the law to fail. [kjv]

ευκοπωτερον δε εστιν τον ουρανον και την γην παρελθειν η του νομου μιαν κεραιαν πεσειν [gnt]

18:25 For it is easier for a camel to go through a needle's eye, than for a rich man to enter into the kingdom of God. [kjv]