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Bible oaths
1. Bible oaths
2. Sermon on the Mount : Matthew 5:1-20
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5:17. Not come to reside in the law
5:18. Jots and tittles of the law
5:19. Birdhouse rules
5:20. Birdhouse righteousness
7:21. Not everyone will enter
7:22 Many works will not count
7:23 I never knew you. Depart !
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[7 RC + 7 KP + 7 B + 7 + 7 = 35 ARMS, plus more]
3. Bigger more complete picture
Thinking: oaths, head and hairs, yes-yes no-no
Doing: turn the cheek, walk the mile, loan, etc.
Loving: enemies (as neighbors)
Acting: not doing it, doing it
Praying: asking (not doing it). Lord's Prayer
...
4. Matthew 5:23-24 Gift at the alter
Matthew 5:23 Therefore if thou bring thy gift to the altar, and there rememberest that thy brother hath ought against thee; [kjv]
εαν ουν προσφερης το δωρον σου επι το θυσιαστηριον κακει μνησθης οτι ο αδελφος σου εχει τι κατα σου [gnt]
5:24 Leave there thy gift before the altar, and go thy way; first be reconciled to thy brother, and then come and offer thy gift. [kjv]
αφες εκει το δωρον σου εμπροσθεν του θυσιαστηριου και υπαγε πρωτον διαλλαγηθι τω αδελφω σου και τοτε ελθων προσφερε το δωρον σου [gnt]
5. The beggars hear the Good News
RC:
Ephesus. KP:
Sower and seed (sheep vs. birds, pigs, fish).
Matthew 5:17 Think not that I am come to destroy the law, or the prophets: I am not come to destroy, but to fulfil. [kjv]
11:5 … and the poor have the gospel preached to them. [kjv]
5:3 Blessed are the poor in spirit: for theirs is the kingdom of heaven. [kjv]
5:16 Let your light so shine before men, that they may see your good works, and glorify your Father which is in heaven. [kjv]
These are the most important parts of what you are to do. The others are mostly warnings on heresies, deceptions, etc.
How well do these three verses in the Sermon on the Mount fit the first topic after these introductory verses?
[prison, watch]
6. Build summary and verse structure
1 Passive
2 Active
3 Divorced
4 Passive
5 Active
6 Divorced
7 Model
Here is a summary build of the progression. The verse structure is as follows.
Matthew 5:27-32: adultery/separation
primary literal meaning of man and woman.
secondary (intended) meaning Christ and church, etc.
Verse groups:
27-28. Passive desire (potential adultery in the mind).
29-30. Active desire rejected/blocked
31-32. Active desire accepted/separated (actualized adultery in reality)
7. Matthew 5:33-37 Reasoning about oaths - yes no
Matthew 5:33 Again, ye have heard that it hath been said by them of old time, Thou shalt not forswear thyself, but shalt perform unto the Lord thine oaths: [kjv]
5:34 But I say unto you, Swear not at all; neither by heaven; for it is God's throne: [kjv]
5:35 Nor by the earth; for it is his footstool: neither by Jerusalem; for it is the city of the great King. [kjv]
5:36 Neither shalt thou swear by thy head, because thou canst not make one hair white or black. [kjv]
5:37 But let your communication be, Yea, yea; Nay, nay: for whatsoever is more than these cometh of evil. [kjv]
A reasoning about
"oaths" and
"swearing" is covered here. The
"head" and
"hairs" are covered separately.
8. A swearing stooge
[slapstick humor]
[play on words]
From the
Three Stooges episode
Disorder in the court. The episode is one of the few in the public domain (used as a marketing promotion).
Judge: Why don't you answer him?
Curly: He's talkin' Pig Latin; I don't know what he's saying!
Judge: He's asking you if you swear.
Curly: No! But I know all the words!
Curly was fond of saying "
nyuk nyuk nyuk".
What is the difference between "thinking" and "saying"?
Can you "reason" without "saying" anything?
Can you "read" without "speaking"? [Augustine]
9. Bible oaths
There are several types of oaths in the
GNT (Greek New Testament).
Those having to do with what happened in the past. Peter does this when denying Christ in the courtyard.
Those about what one will do in the future. Herod does this to promise anything - which ends up being the head of John the Baptist.
The idea of "corban" is that of using an "oath" to get out of some commitment.
In the Sermon on the Mount, Jesus talks about oaths and reasoning about oaths.
An underlying theme is that of not taking "
oaths" because one might be deceived into feeling compelled to do something that is not what Jesus wants you to do.
[bait and switch, equivocation]
10. Aristotle: Oaths and paradoxes
In his Sophistic Refutations,
Aristotle uses, as an example,
"oaths", to talk about what some 2,000 years later would become known as the
Russell Paradox summarized as the following self-referential sentence.
This sentence is false.
English: Nor if a man keeps his oath in this particular instance or in this particular respect, is he bound also to be a keeper of oaths (for he who swears that he will break his oath, and then breaks it, keeps this particular oath only; he is not a keeper of his oath)... (Barnes 1984, p. 307)
Greek: οὔτ´ εἰ εὐορκεῖ τόδε ἢ τῇδε, ἀνάγκη καὶ εὐορκεῖν ὁ γὰρ ὀμόσας ἐπιορκήσειν εὐορκεῖ ἐπιορκῶν τοῦτο μόνον, εὐορκεῖ δὲ οὔ. Aristotle: Sophistic Refutations [181a]
Aristotle points out some strange problems associated with the
"swearing" and then breaking of
"oaths" while being bound to an
"oath".
11. Matthew 26:69-72 Oath in the courtyard
Both the Greek word for
"courtyard", translated as
"palace",
and the Greek word for
"oath" appear in Matthew when Peter "
denies" Christ (three times).
Matthew 26:69 Now Peter sat without in the palace: and a damsel came unto him, saying, Thou also wast with Jesus of Galilee. [kjv]
ο δε πετρος εκαθητο εξω εν τη αυλη και προσηλθεν αυτω μια παιδισκη λεγουσα και συ ησθα μετα ιησου του γαλιλαιου [gnt]
26:70 But he denied before them all, saying, I know not what thou sayest. [kjv]
ο δε ηρνησατο εμπροσθεν παντων λεγων ουκ οιδα τι λεγεις [gnt]
26:71 And when he was gone out into the porch, another maid saw him, and said unto them that were there, This fellow was also with Jesus of Nazareth. [kjv]
εξελθοντα δε εις τον πυλωνα ειδεν αυτον αλλη και λεγει τοις εκει ουτος ην μετα ιησου του ναζωραιου [gnt]
26:72 And again he denied with an oath, I do not know the man. [kjv]
και παλιν ηρνησατο μετα ορκου οτι ουκ οιδα τον ανθρωπον [gnt]
This
"oath" is a "
testimony" about something that did or did not happen in the past.
12. Luke 22:31-32 Sift as wheat
Luke 22:31 And the Lord said, Simon, Simon, behold, Satan hath desired to have you, that he may sift you as wheat: [kjv]
σιμων σιμων ιδου ο σατανας εξητησατο υμας του σινιασαι ως τον σιτον [gnt]
22:32 But I have prayed for thee, that thy faith fail not: and when thou art converted, strengthen thy brethren. [kjv]
εγω δε εδεηθην περι σου ινα μη εκλιπη η πιστις σου και συ ποτε επιστρεψας στηρισον τους αδελφους σου [gnt]
The ancient Greek word
"ἐξηγέομαι" ≈ "lead the way, dictate, prescribe".
The ancient Greek word
"ἐκλείπω" ≈ "leave out, pass over, forsake" and means, literally, "
out" of "
leaving" as in "
leaving out".
13. Matthew 14:6-8 Oath given
Matthew 14:6 But when Herod's birthday was kept, the daughter of Herodias danced before them, and pleased Herod. [kjv]
γενεσιοις δε γενομενοις του ηρωδου ωρχησατο η θυγατηρ της ηρωδιαδος εν τω μεσω και ηρεσεν τω ηρωδη [gnt]
14:7 Whereupon he promised with an oath to give her whatsoever she would ask. [kjv]
οθεν μετα ορκου ωμολογησεν αυτη δουναι ο εαν αιτησηται [gnt]
14:8 And she, being before instructed of her mother, said, Give me here John Baptist's head in a charger. [kjv]
η δε προβιβασθεισα υπο της μητρος αυτης δος μοι φησιν ωδε επι πινακι την κεφαλην ιωαννου του βαπτιστου [gnt]
This
"oath" by Herod was a "
promise" to do something in the future - without knowing what the "
request" or "
ask" would be.
The Greek for "promised" is that translated elsewhere as "confessed" as in "same word".
14. Matthew 14:9-10 Oath required
Matthew 14:9 And the king was sorry: nevertheless for the oath's sake, and them which sat with him at meat, he commanded it to be given her. [kjv]
και λυπηθεις ο βασιλευς δια τους ορκους και τους συνανακειμενους εκελευσεν δοθηναι [gnt]
14:10 And he sent, and beheaded John in the prison. [kjv]
και πεμψας απεκεφαλισεν ιωαννην εν τη φυλακη [gnt]
Herod had given an
"oath" and that
"oath" was used against what Herod would have otherwise done.
Was Herod "sorry"? This Greek word means "annoyed".
The Greek word for "prison" is that of a "watch".
Jesus says you are to "follow" as an "acolyte" and not be a "leader" as in "command".
Jesus often uses the Greek word for
"watch" or
"prison" to refer to the
"watch" of the religious institution as part of their "
yoke" of "
compulsion" , as in the "
gift" on top of the "
alter" for which you paid them money.
15. Matthew 14:6
KJV: But when Herod's birthday was kept, the daughter of Herodias danced before them, and pleased Herod.
Greek: γενεσιων γενεσιοις δε αγομενων γενομενοις του ηρωδου ωρχησατο η θυγατηρ της ηρωδιαδος εν τω μεσω και ηρεσεν τω ηρωδη
16. Matthew 14:7
KJV: Whereupon he promised with an oath to give her whatsoever she would ask.
Greek: οθεν μεθ μετα ορκου ωμολογησεν αυτη δουναι ο εαν αιτησηται
17. Matthew 14:8
KJV: And she, being before instructed of her mother, said, Give me here John Baptist's head in a charger.
Greek: η δε προβιβασθεισα υπο της μητρος αυτης δος μοι φησιν ωδε επι πινακι την κεφαλην ιωαννου του βαπτιστου
18. Matthew 14:9
KJV: And the king was sorry: nevertheless for the oath's sake, and them which sat with him at meat, he commanded it to be given her.
Greek: και ελυπηθη λυπηθεις ο βασιλευς δια δε τους ορκους και τους συνανακειμενους εκελευσεν δοθηναι
19. Matthew 14:10
KJV: And he sent, and beheaded John in the prison.
Greek: και πεμψας απεκεφαλισεν τον ιωαννην εν τη φυλακη
20. Rich young ruler
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 10:22 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]
Which word fits best?
"annoyed", "annoyance", etc. (primary meaning)
"distressed", "distress", "troubled", etc.(secondary meaning)
"sorrowful", "sorry", "grieved", etc.
The ancient Greek word
"λύπη" ≈ "annoyance, distress". The modern Greek word
"λύπη" (LEE-pee) ≈ "sorrow, sadness, suffering". It appears this meaning comes from the meaning assumed in the
GNT from Latin, etc.
21. Riches and the kingdom
22. Discussion
The word translated as
"hardly" in the
KJV (King James Version) and
"difficult" in many other translations is the ancient Greek word
"δύσκολος" ≈ "annoyed, grumpy, bad-tempered" which means, literally,
"bad colon" as in
"bad intestine".
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?
Why might the "
right man" be
"annoyed",
"grumpy" or
"bad-tempered" at hearing the remarks of Jesus? Why might the disciples be upset too at what Jesus said.
23. Matthew 19:23 Paraphrase
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]
What happens if the original meaning of the words are used?
Paraphrase: (if otherwise qualified)
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, how they were used, etc.).
24. Luke 18:22-24 Rich young ruler
Luke 18:22 Now when Jesus heard these things, he said unto him, Yet lackest thou one thing: sell all that thou hast, and distribute unto the poor, and thou shalt have treasure in heaven: and come, follow me. [kjv]
ακουσας δε ο ιησους ειπεν αυτω ετι εν σοι λειπει παντα οσα εχεις πωλησον και διαδος πτωχοις και εξεις θησαυρον εν τοις ουρανοις και δευρο ακολουθει μοι [gnt]
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]
18:24 And when Jesus saw that he was very sorrowful, he said, 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 uses the Greek word for "fallen" or "poor", as in a "beggar", to refer to those who need the Good News. As appropriate, this can be a reflexive (self) reference. There is another Greek word for "destitute".
25. Luke 18:22
KJV: Now when Jesus heard these things, he said unto him, Yet lackest thou one thing: sell all that thou hast, and distribute unto the poor, and thou shalt have treasure in heaven: and come, follow me.
Greek: ακουσας δε ταυτα ο ιησους ειπεν αυτω ετι εν σοι λειπει παντα οσα εχεις πωλησον και διαδος πτωχοις και εξεις θησαυρον εν ουρανω τοις ουρανοις και δευρο ακολουθει μοι
26. Luke 18:23
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
27. Luke 18:24
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
28. Luke 18:25-28 Leaving all
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]
18:26 And they that heard it said, Who then can be saved? [kjv]
ειπαν δε οι ακουσαντες και τις δυναται σωθηναι [gnt]
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]
18:28 Then Peter said, Lo, we have left all, and followed thee. [kjv]
ειπεν δε ο πετρος ιδου ημεις αφεντες τα ιδια ηκολουθησαμεν σοι [gnt]
The Greek question word
"which of the two is a better work" is changed to a statement
"it is easier". The Greek word for
"or" (separating the two choices) is changed to
"than for".
Why would Peter, who asks insightful and thoughtful questions, be concerned about
"leaving" all and following?
29. Luke 18:25
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
30. Luke 18:26
KJV: And they that heard it said, Who then can be saved?
Greek: ειπον ειπαν δε οι ακουσαντες και τις δυναται σωθηναι
31. Luke 18:28
KJV: Then Peter said, Lo, we have left all, and followed thee.
Greek: ειπεν δε ο πετρος ιδου ημεις αφηκαμεν παντα και αφεντες τα ιδια ηκολουθησαμεν σοι
32. Luke 18:27
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
33. Matthew 14:6-7,9 Oaths and dancing
34. Trees and roots
Organizational charts are trees turned upside down with the root at the top and branches at the bottom. In the Bible, trees represent man-made hierarchies such as kingdoms.
The root of the tree is the leader of the organization.
The leaves are those at the bottom of the organization (citizens, slaves, etc.).
Nebuchadnezzar in Daniel 4 is the
root of the tree which is left when God, for a time, removes him from power.
Herod, who does not have a
root in himself, is a
fox with a
nest near the
tree.
35. Daniel 4:14-15 Root dream awakening
Daniel is requested to interpret the dream of
Nebuchadnezzar because the
false prophets decline to do so.
Daniel 4:14 He cried aloud, and said thus, Hew down the tree, and cut off his branches, shake off his leaves, and scatter his fruit: let the beasts get away from under it, and the fowls from his branches: [kjv]
και εφωνησεν εν ισχυι και ουτως ειπεν εκκοψατε το δενδρον και εκτιλατε τους κλαδους αυτου και εκτιναξατε τα φυλλα αυτου και διασκορπισατε τον καρπον αυτου σαλευθητωσαν τα θηρια υποκατωθεν αυτου και τα ορνεα απο των κλαδων αυτου [lxx]
4:15 Nevertheless leave the stump of his roots in the earth, even with a band of iron and brass, in the tender grass of the field; and let it be wet with the dew of heaven, and let his portion be with the beasts in the grass of the earth: [kjv]
πλην την φυην των ριζων αυτου εν τη γη εασατε και εν δεσμω σιδηρω και χαλκω και εν τη χλοη τη εξω και εν τη δροσω του ουρανου κοιτασθησεται και μετα των θηριων η μερις αυτου εν τω χορτω της γης [lxx]
36. Daniel 4:20,26
Daniel interprets the dream of Nebuchadnezzar.
Daniel 4:20 The tree that thou sawest, which grew, and was strong, whose height reached unto the heaven, and the sight thereof to all the earth; [kjv]
...
4:26 And whereas they commanded to leave the stump of the tree roots; thy kingdom shall be sure unto thee, after that thou shalt have known that the heavens do rule. [kjv]
και οτι ειπαν εασατε την φυην των ριζων του δενδρου η βασιλεια σου σοι μενει αφ ης αν γνως την εξουσιαν την ουρανιον [lxx]
The "tree" is the empire, in this case the Babylonian empire.
The "branches" are the human (grains of sand) infrastructure of the empire.
The "root" is the leader, in this case, Nebuchadnezzar.
The ancient Greek word
"ῥίζα" ≈ "root" of a plant and, later, as a math root such as the square root of two. It is related to the Latin word
"radix" ≈ "root" and the English word
"root" from the Old English word
"wyrt" ≈ "root".
37. Foxes and birds and nests
Jesus mentions foxes and birds together and connects a
"fox" with "
Herod" using the derogatory word for the hybrid of a fox and dog. Herod was not a "
root" (ruler of a tree) in himself so Herod had to settle with a "
nest" next to the tree and root.
Matthew 8:20 And Jesus saith unto him, The foxes have holes, and the birds of the air have nests; but the Son of man hath not where to lay his head. [kjv]
και λεγει αυτω ο ιησους αι αλωπεκες φωλεους εχουσιν και τα πετεινα του ουρανου κατασκηνωσεις ο δε υιος του ανθρωπου ουκ εχει που την κεφαλην κλινη [gnt]
Luke 13:31 The same day there came certain of the Pharisees, saying unto him, Get thee out, and depart hence: for Herod will kill thee. [kjv]
εν αυτη τη ωρα προσηλθαν τινες φαρισαιοι λεγοντες αυτω εξελθε και πορευου εντευθεν οτι ηρωδης θελει σε αποκτειναι [gnt]
13:32 And he said unto them, Go ye, and tell that fox, Behold, I cast out devils, and I do cures to day and to morrow, and the third day I shall be perfected. [kjv]
και ειπεν αυτοις πορευθεντες ειπατε τη αλωπεκι ταυτη ιδου εκβαλλω δαιμονια και ιασεις αποτελω σημερον και αυριον και τη τριτη τελειουμαι [gnt]
Jesus did not come to "
reside" in the tree of the law. He came to "
reside" with sinners so they could be saved. The "
reside" is often mistranslated as "
destroy" or "
abolish", etc.
38. Matthew 13:20 Play on words
Matthew 13:20 But he that received the seed into stony places, the same is he that heareth the word, and anon with joy receiveth it; [kjv]
ο δε επι τα πετρωδη σπαρεις ουτος εστιν ο τον λογον ακουων και ευθυς μετα χαρας λαμβανων αυτον [gnt]
*G4075 *4 πετρώδης (pet-ro'-dace) : from G4073 and G1491; rock-like, i.e. rocky:--stony.
*G2264 *43 Ἡρώδης (hay-ro'-dace) : compound of heros (a "hero") and G1491; heroic; Herod, the name of four Jewish kings:--Herod.
Given that the "
birds" appear to have a play on words with the "
Romans", the use of "
stony places" could be a play on words "
Herod".
"πετρώδη" as "pe-tro-thee" for "stony places".
"Ἡρώδης" as "he-ro-thees" for "Herod".
The play on words on "
rocky places" and "
Herod" would be better, in Greek, with the "
s" at the end.
Similar to a "
poetic license" or a "
joke license", Jesus here uses the word "
rock" to get a play on words. This is not the "
rock" on which the church is built.
39. Matthew 13:20 Inflected languages and word order
Matthew 13:20 But he that received the seed into stony places, the same is he that heareth the word, and anon with joy receiveth it; [kjv]
ο δε επι τα πετρωδη σπαρεις ουτος εστιν ο τον λογον ακουων και ευθυς μετα χαρας λαμβανων αυτον [gnt]
The Greek word translated as
"received" is that of
"take". The only thing Jesus says to
"take" is your "
cross" and "
follow" Him.
As an inflected language, word order in Greek is very flexible.
English: "he that" "received the seed" (one word) "into stony places" (three words)
Greek: "he that" "into stony places" (three words) "received the seed" (one word)
That change in word order provides the ending "
s" and, removing the "
s" from that next word, provides another play on words. There were no spaces in the Greek and people talk fast such that those spaces are not pronounced (both meanings intended).
40. Matthew 13:9,20 Give up
Matthew 13:9 Who hath ears to hear, let him hear. [kjv]
ο εχων ωτα ακουετω [gnt]
13:20 But he that received the seed into stony places, the same is he that heareth the word, and anon with joy receiveth it; [kjv]
ο δε επι τα πετρωδη σπαρεις ουτος εστιν ο τον λογον ακουων και ευθυς μετα χαρας λαμβανων αυτον [gnt]
As written:
... received the seed into stony places ...
"πετρώδη" ≈ "stony places" as "pe-tro-thee".
"σπαρείς" ≈ "having been sown" as "spa-rees"
Play on words:
... take Herod (for example) ...
"Ἡρώδης" ≈ "Herod" as "hee-ro-thees".
"παρείς" ≈ "take, get, move" as "pa-rees".
Herod did "
take the word" by putting John the Baptist into prison and, with "
joy", liked to listen to him. Herod (as a sly fox) only kept his token power as Rome (as a bird) saw fit.
Note: Jesus is not making hidden political or social change statements. He is embedding authentication codes in his messages so that, when those prophecies happen and the codes are discovered, one has (statistical) proof that the word is the true word from the creator.
41. Matthew 13:21 Entrapped roots
Matthew 13:21 Yet hath he not root in himself, but dureth for a while: for when tribulation or persecution ariseth because of the word, by and by he is offended. [kjv]
ουκ εχει δε ριζαν εν εαυτω αλλα προσκαιρος εστιν γενομενης δε θλιψεως η διωγμου δια τον λογον ευθυς σκανδαλιζεται [gnt]
Herod received his power from Rome through conniving, etc. He was not a "
root" in and of himself, but had to settle, as a fox, with a hole near the tree.
Herod will "
endure for a while". Whose "
word"? Herod received the "
word" or "
reasoning" from John the Baptist. The "
ariseth" could be the "
tribulation" or "
persecution" caused by "
reasoning" of Herod himself.
When difficulties come from Rome (or his wife), he will "
misinterpret" or "
deceive" or "
entrap" himself - by his own "
word" or "
reasoning". This part happens after Jesus says this.
The story of Herod and John the Baptist is at the start of the next chapter.
Note: Any second or third meaning may not be important. It may be interesting.
42. Matthew: Sitting in the markets
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]
11:16 But whereunto shall I liken this generation? It is like unto children sitting in the markets, and calling unto their fellows, [kjv]
τινι δε ομοιωσω την γενεαν ταυτην ομοια εστιν παιδιοις καθημενοις εν ταις αγοραιςα προσφωνουντα τοις ετεροις [gnt]
The "
markets", in a literal sense, is the "
market". Part of the temple was the "
courtyard" where the "
buying" of required sacrifices was done by "
selling". Jesus had overturned the "
tables" or "
benches" of these "
sellers" who had desecrated the temple.
In times since then, the Pope of the Catholic Church, as part of "
Papal infallibility", can issue or speak "
ex cathedra" which is, in Latin, "
out of the seat".
The Greek for "
liken" is a play on words on "
the Moses".
43. Matthew 11:15-16 Ears
Matthew 11:15 He that hath ears to hear, let him hear. [kjv]
ο εχων ωτα ακουετω [gnt]
11:16 But whereunto shall I liken this generation? It is like unto children sitting in the markets, and calling unto their fellows, [kjv]
τινι δε ομοιωσω την γενεαν ταυτην ομοια εστιν παιδιοις καθημενοις εν ταις αγοραιςα προσφωνουντα τοις ετεροις [gnt]
The ancient Greek words
"ὁ" ≈ "the" and
"Μωϋσῆ" ≈ "Moses".
Jesus said: "ὁμοιόσω" ≈ "I make similar, compare".
Switch the somewhat similar sounding vowels: last omega "ω" with the second omicron-iota "οι" and make it an eta "η".
Play on words: "ὁ Μωϋσῆ" ≈ "the Moses".
In (approximate) modern Greek sounds: "
o-mee-O-so" to "
o Mo-e-SEE". Remember that the previous verses appear to associate taking (by those in charge) by compulsion of the "
kingdom of heaven".
Just like the Greek word for "
liken", Jesus appears to use the Greek word for "
swear" as a play on words with "
Moses".
44. Matthew 11:15,17 Paraphrase
45. Matthew 11:16-17 Paraphrase
Matthew 11:16 But whereunto shall I liken this generation? It is like unto children sitting in the markets, and calling unto their fellows, [kjv]
τινι δε ομοιωσω την γενεαν ταυτην ομοια εστιν παιδιοις καθημενοις εν ταις αγοραιςα προσφωνουντα τοις ετεροις [gnt]
11:17 And saying, We have piped unto you, and ye have not danced; we have mourned unto you, and ye have not lamented. [kjv]
λεγουσιν ηυλησαμεν υμιν και ουκ ωρχησασθε εθρηνησαμεν και ουκ εκοψασθε [gnt]
One possible meaning using play on words. The "
market place" is the "
courtyard".
With the "no" or "not": In the Temple courtyard/palace, no oaths or deals or else that seat/throne will be cutoff/burned.
Without the "no" or "not": If there are oaths or deals in the Temple courtyard/palace, that seat/throne will be cutoff/burned.
46. 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]
47. Oaths
There are several types of oaths in the
GNT.
Those having to do with what happened in the past. Peter does this when denying Christ in the courtyard.
Those about what one will do in the future. Herod does this to promise anything - which ends up being the head of John the Baptist.
The idea of "corban" is that of using an "oath" to get out of some commitment.
In the Sermon on the Mount, Jesus talks about oaths and reasoning about oaths. Some problems with
oaths:
☐ One can be
deceived into
"swearing" an
"oath".
☐ One cannot get out of a
deceptive "oath" except by
breaking the oath.
In making decisions, one should take into consideration what one does
not know. That is, a
deception.
Discuss: Has any church throughout history ever required followers to go against what Jesus said? If so, provide some examples.
[bait and switch, equivocation, Quakers, Brethren, Catholic Church, etc.]
48. Matthew 5:33-37 Reasoning about oaths - yes no
Matthew 5:33 Again, ye have heard that it hath been said by them of old time, Thou shalt not forswear thyself, but shalt perform unto the Lord thine oaths: [kjv]
5:34 But I say unto you, Swear not at all; neither by heaven; for it is God's throne: [kjv]
5:35 Nor by the earth; for it is his footstool: neither by Jerusalem; for it is the city of the great King. [kjv]
5:36 Neither shalt thou swear by thy head, because thou canst not make one hair white or black. [kjv]
5:37 But let your communication be, Yea, yea; Nay, nay: for whatsoever is more than these cometh of evil. [kjv]
A reasoning about
"oaths" and
"swearing" is covered here. The
"head" and
"hairs" are covered separately.
49. Matthew 5:39-42 Next set of verses
Matthew 5:39 But I say unto you, That ye resist not evil: but whosoever shall smite thee on thy right cheek, turn to him the other also. [kjv]
5:40 And if any man will sue thee at the law, and take away thy coat, let him have thy cloke also. [kjv]
5:41 And whosoever shall compel thee to go a mile, go with him twain. [kjv]
5:42 Give to him that asketh thee, and from him that would borrow of thee turn not thou away. [kjv]
50. End of page
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]
Matthew 14:6 But when Herod's birthday was kept, the daughter of Herodias danced before them, and pleased Herod. [kjv]
γενεσιοις δε γενομενοις του ηρωδου ωρχησατο η θυγατηρ της ηρωδιαδος εν τω μεσω και ηρεσεν τω ηρωδη [gnt]
14:7 Whereupon he promised with an oath to give her whatsoever she would ask. [kjv]
οθεν μετα ορκου ωμολογησεν αυτη δουναι ο εαν αιτησηται [gnt]
14:9 And the king was sorry: nevertheless for the oath's sake, and them which sat with him at meat, he commanded it to be given her. [kjv]
και λυπηθεις ο βασιλευς δια τους ορκους και τους συνανακειμενους εκελευσεν δοθηναι [gnt]
Matthew 11:15 He that hath ears to hear, let him hear. [kjv]
ο εχων ωτα ακουετω [gnt]
11:17 And saying, We have piped unto you, and ye have not danced; we have mourned unto you, and ye have not lamented. [kjv]
λεγουσιν ηυλησαμεν υμιν και ουκ ωρχησασθε εθρηνησαμεν και ουκ εκοψασθε [gnt]
