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Matthew 5:33-37: Black and white and read all over again
1. Matthew 5:33-37: Black and white and read all over again
2. Verses with Greek
Matthew 5:36 Neither shalt thou swear by thy head, because thou canst not make one hair white or black. [kjv]
μητε εν τη κεφαλη σου ομοσης οτι ου δυνασαι μιαν τριχα λευκην ποιησαι η μελαιναν [gnt]
5:37 But let your communication be, Yea, yea; Nay, nay: for whatsoever is more than these cometh of evil. [kjv]
εστω δε ο λογος υμων ναι ναι ου ου το δε περισσον τουτων εκ του πονηρου εστιν [gnt]
3. Matthew 5:36
KJV: Neither shalt thou swear by thy head, because thou canst not make one hair white or black.
Greek: μητε εν τη κεφαλη σου ομοσης οτι ου δυνασαι μιαν τριχα λευκην ποιησαι η μελαιναν ποιησαι
4. Matthew 5:37
KJV: But let your communication be, Yea, yea; Nay, nay: for whatsoever is more than these cometh of evil.
Greek: εστω δε ο λογος υμων ναι ναι ου ου το δε περισσον τουτων εκ του πονηρου εστιν
Latin: sit autem sermo vester est est non non quod autem his abundantius est a malo est
Wessex: Soðlice sye eowre spraece. hyt is. hit is. hyt nis. hyt nys. Soðlice gyf þaer mare beoð. þaet beoð of yfele.
Gothic: sijaiththan waurd izwar: ja, ja; ne, ne; ith thata managizo thaim us thamma ubilin ist.
Luther: Eure Rede aber sei: Ja, ja; nein, nein; was darüber ist, das ist vom Übel.
Russian: Но да будет слово ваше: да, да; нет, нет; а что сверх этого, то от лукавого.
5. Matthew 5:33-37: Black and white and read all over again
6. Parables and secret codes explained by Jesus
Jesus often uses
code words so that sayings have more than one meaning.
All the meanings can be true. The encoded (literal) form makes (some) sense and the decoded form makes sense. In general:
Noun words can be code words. Pronouns can be ambiguous.
Verb words are carefully chosen to work in both contexts.
By definition, in the security field, a
code word is a word that needs to be substituted with another word (e.g., using a
code book) to determine the meaning. By definition, in the security field, a
secret code is a code whose meaning is to be obscured to anyone without the code book.
So Jesus, by definition, uses
secret codes. However, these codes appear to provide only authentication information (and warnings about certain heresies) but no special salvation knowledge - which is always is clear text.
7. Context
The context appears to be important to a better understanding of the Matthew 5:36-37. The general context is that of after the beginning of the sermon on the mount.
Matthew 5:1-12: Beatitudes starting with blessed.
Matthew 5:13-15: Salt of the earth, light of the world, candles
Matthew 5:17-18: Law, jots, tittles
Matthew 5:19-20: Commandments and righteousness
Matthew 5:21-24: Killing and anger, gifts at the altar
Matthew 5:25-27: Adversaries, adultery
Matthew 5:29-30: Plucking out eyes and offenses
Matthew 5:31-32: Divorce
Matthew 5:33-37: Oaths, hairs white or black, yes-yes, no-no
Matthew 5:38-41: Eye for eye, turning cheeks, walking miles, cloaks.
8. Swearing and oaths
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]
An
"oath" is a
"promise" to do something as in an
"oath of office". The Hebrew word for
"oath" is related to the word "
seven". The Greek word for
"oath" is related to the Greek words for "
fence" and
"shoulder".
9. Matthew 5:33
KJV: 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:
Greek: παλιν ηκουσατε οτι ερρεθη τοις αρχαιοις ουκ επιορκησεις αποδωσεις δε τω κυριω τους ορκους σου
10. Matthew 5:34
KJV: But I say unto you, Swear not at all; neither by heaven; for it is God's throne:
Greek: εγω δε λεγω υμιν μη ομοσαι ολως μητε εν τω ουρανω οτι θρονος εστιν του θεου
11. Matthew 5:35
KJV: Nor by the earth; for it is his footstool: neither by Jerusalem; for it is the city of the great King.
Greek: μητε εν τη γη οτι υποποδιον εστιν των ποδων αυτου μητε εις ιεροσολυμα οτι πολις εστιν του μεγαλου βασιλεως
12. Hebrew oath: seven oneself
In Hebrew, the word for "
seven" and the word for "
oath" is the same. That is, it has the same Hebrew letters but may have been pronounced somewhat differently.
The value of seven was considered complete and/or lucky. The take an oath or vow was literally to "
seven oneself".
So in the Hebrew, "
Beer-sheba" is two words. The first word (on the right) is "
well" and the second word (on the left) is "
oath". That is, "
well of the oath".
13. Greek oath
Mark 6:23 And he sware unto her, Whatsoever thou shalt ask of me, I will give it thee, unto the half of my kingdom. [kjv]
και ωμοσεν αυτη ο τι εαν με αιτησης δωσω σοι εως ημισους της βασιλειας μου [gnt]
In ancient times, one might take an "
oath" or "
vow". The ancient Greek word
"ὅρκος" ≈ "oath" as in the "
object by which one swears" and is related to
"ἕρκος" ≈ "fence".
The Greek word is related to the shoulder. In the next verse, Luke uses the word for "
swear" (verb) as «
ωμοσεαν» whereas the word «
ορκον» (noun) is used for the "
oath".
Luke 1:73 The oath which he sware to our father Abraham, [kjv]
ορκον ον ωμοσεν προς αβρααμ τον πατερα ημων του δουναι ημιν [gnt]
The root word is
"ὠμός" ≈ "rude, raw, savage".
14. Make
Matthew 5:36 Neither shalt thou swear by thy head, because thou canst not make one hair white or black. [kjv]
μητε εν τη κεφαλη σου ομοσης οτι ου δυνασαι μιαν τριχα λευκην ποιησαι η μελαιναν [gnt]
The Greek for
"make" is the
"make" of a "
peacemaker" and requires doing something active and not passive.
The ancient Greek word "ποιέω" ≈ "make, do" and has and active sense and is the source of the English word "poetry".
The ancient Greek word "πᾰ́σχω" ≈ "undergo, experience" and has a passive sense. This word is often translated as "suffer" which has the narrowed sense of undergoing something painful or unpleasant and should not be confused with the Greek word for "allow" which is also translated as "suffer".
The Greek for
"make" is the opposite of the Greek for "
undergo". Aristotle would call them "
contraries". What does "
suffer for Christ" mean?
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Details are left as a future topic.
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15. Make
Matthew 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]
εστω δε ο λογος υμων ναι ναι ου ου το δε περισσον τουτων εκ του πονηρου εστιν [gnt]
Jesus says in many ways that, besides loving God and loving one's neighbor as oneself, one should do other things in a "
passive" way such that one "
suffers" for Christ. Since the world will hate the followers of Jesus, such passivity will often result in unpleasant pain. In contrast, the Greek word for "
make", as in "
peacemaker", is not used in a positive sense.
Matthew 5:36: "make" is active and discouraged.
Matthew 5:37: "words" or "communication" or "reasoning" (same Greek word) is passive and encouraged, but not "more" as in a "make".
Paul uses this idea in Philippians though it is sometimes not immediately obvious.
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Details are left as a future topic.
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16. One cookie rule
Growing up, the siblings would often leave the last cookie, piece of cake, etc., not eaten (which annoyed mom).
So, if we were asked "
Did you eat all of the cookies?" we could say, "
No, I did not have one of them". If pressed, we could point to the "
one" cookie that we did
not eat. If we had eaten than
one, then they would be
all (i.e., gone).
There are two general forms of the "
one cookie rule" where the
exceptions are important.
"not one cookie ..." (negative statement)
"one cookie ..." (positive statement)
In general, this is called an "
equivocation" in that it could deceive the listener. Equivocations can be used to hide double meanings as in a code or secret code.
Equivocations can be used as jokes which some people like and some do not.
17. One hair
The idea of "
one hair" could have multiple meanings. It is assumed that the "
head" in question has one or more hairs.
It could be "one hair" as not even one hair of all the hairs.
It could be "one hair" as not a chosen and specific hair from all the hairs.
It could be from "no hairs" as in "bald" or one or two hairs.
The word "
one" and the use of the word "
one" can be ambiguous.
18. Bad hair jokes
What did the hairbrush say to the other hairbrush?
Comb over hair!
What do you say after a bad haircut?
Hair, hair. I think it will grow on me.
In the book of Judges, what did Delilah do to Samson?
She unlocked the secret of Sampson's strength, and it was a shortcut to disaster.
19. Hairs on a head
Matthew 5:36 Neither shalt thou swear by thy head, because thou canst not make one hair white or black. [kjv]
μητε εν τη κεφαλη σου ομοσης οτι ου δυνασαι μιαν τριχα λευκην ποιησαι η μελαιναν [gnt]
10:30 But the very hairs of your head are all numbered. [kjv]
υμων δε και αι τριχες της κεφαλης πασαι ηριθμημεναι εισιν [gnt]
There are many jokes and comments about this verse by those who do not have many hairs. Might this digression be "
hairsplitting"? Or "
split ends". But not a football player position as a "
split end".
The verse in Matthew 5:36 and 10:30 that both use the Greek word for "
hair", which might have another meaning (as a
code word) where both are true.
20. Hairsplitting
The English idiom
"hairsplitting" means "
pettifoggery" as in "
too much unimportant detail" to the person who is listening - who may or may not understand what is being said (as Aristotle says right before this comment).
The idiom "
hairsplitting" is not the same as "
split ends".
The phrase "
split ends" is not the same as a "
split end" as in a "
wide receiver" in the game of football.
21. Number
Matthew 10:30 But the very hairs of your head are all numbered. [kjv]
υμων δε και αι τριχες της κεφαλης πασαι ηριθμημεναι εισιν [gnt]
The ancient Greek word
"ἀριθμός" ≈ "amount, number" the source of the English word
"arithmetic" and is related to
"rhyme" (number, verse).
Interestingly, the ancient Greek word
"ῥυθμός" ≈ "rhythm" as in a regular, repeating "
flow". The ancient Greek word
" ῥέω" ≈ "flow". Percussive instruments such as the drum provide
"rhythm" as a regular, repeating flow of sound.
If one negates the Greek word for
"rhythm" with a prefix of alpha or "
α" and a somewhat similar-sounding vowel change, one gets a "
non-repeating flow". In
AIT (Algorithmic Information Theory), information is a non-repeating flow of symbols (with meaning if appropriate). A Greek
"number" is thus the negation of
"rhythm". Random numbers are a non-repeating flow of symbols (without meaning). Thus, information is the opposite (or contrary) of randomness.
22. Strongs - number
- *G705 *3 ἀριθμέω (ar-ith-meh'-o) : from G706 ἀριθμός; to enumerate or count:--number.
- ηριθμημεναι
- Matthew 10:30 ... head are all numbered.
- ηριθμηνται
- Luke 12:7 ... your head are all numbered. Fear not ...
- αριθμησαι
- Revelation 7:9 ... no man could number, of all nations, ...
- *G706 *18 ἀριθμός (ar-ith-mos') : from G142; a number (as reckoned up):--number.
- αριθμος *10
- Acts 4:4 ... the word believed; and the number of the men was about ...
- Acts 5:36 ... to be somebody; to whom a number of men, about four hundred, ...
- Acts 6:7 ... of God increased; and the number of the disciples multiplied in ...
- Acts 11:21 ... them: and a great number believed, and turned unto the Lord.
- Romans 9:27 ... concerning Israel, Though the number of the children of Israel be ...
- Revelation 5:11 ... and the elders: and the number of them was ten thousand times ten thousand, ...
- Revelation 9:16 And the number of the army of the horsemen were two hundred thousand thousand: and I heard the number of them.
- Revelation 13:18 ... understanding count the number of the beast: for it is the number of a man; and ...
- Revelation 20:8 ... together to battle: the number of whom is as the sand of the sea.
- αριθμον *5
- John 6:10 ... So the men sat down, in number about five thousand.
- Revelation 7:4 And I heard the number of them which were sealed: and there were sealed ...
- Revelation 9:16 And the number of the army of the horsemen were two hundred thousand thousand: and I heard the number of them.
- Revelation 13:17 ... the name of the beast, or the number of his name.
- Revelation 13:18 ... understanding count the number of the beast: for it is the number of a man; and ...
- αριθμου *2
- Luke 22:3 ... Iscariot, being of the number of the twelve.
- Revelation 15:2 ... his mark, and over the number of his name, stand ...
- αριθμω
- Acts 16:5 ... the faith, and increased in number daily.
23. Usage - number
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Words: αριθμησαι αριθμον=5 αριθμος=10 αριθμου=2 αριθμω ηριθμημεναι ηριθμηνται
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*G705 *3 ἀριθμέω (ar-ith-meh'-o) : from G706 ἀριθμός; to enumerate or count:--number.
*G706 *18 ἀριθμός (ar-ith-mos') : from G142; a number (as reckoned up):--number.
24. Matthew 10:30
KJV: But the very hairs of your head are all numbered.
Greek: υμων δε και αι τριχες της κεφαλης πασαι ηριθμημεναι εισιν
25. Song: Count your blessings
The song "
Count your blessings" was written in 1897 by Johnson Oatman, Jr.(1856-1922) from New Jersey. He worked in the mercantile business, in the life insurance business, and served as a local preacher. He wrote over 3,000 hymns. The tune is by E. O. Excell (1851-1921).
26. Verse 1
When upon life's billows you are tempest tossed,
When you are discouraged, thinking all is lost,
Count your many blessings, name them one by one,
And it will surprise you what the Lord hath done.
Count your blessings, name them one by one;
Count your blessings, see what God hath done;
Count your blessings, name them one by one;
Count your many blessings, see what God hath done.
27. Verse 3
When you look at others with their lands and gold,
Think that Christ has promised you His wealth untold;
Count your many blessings, money cannot buy
Your reward in heaven, nor your home on high.
Count your blessings, name them one by one;
Count your blessings, see what God hath done;
Count your blessings, name them one by one;
Count your many blessings, see what God hath done.
28. Matthew and Luke
Matthew 10:30 But the very hairs of your head are all numbered. [kjv]
υμων δε και αι τριχες της κεφαλης πασαι ηριθμημεναι εισιν [gnt]
Luke 12:7 But even the very hairs of your head are all numbered. Fear not therefore: ye are of more value than many sparrows. [kjv]
αλλα και αι τριχες της κεφαλης υμων πασαι ηριθμηνται μη φοβεισθε πολλων στρουθιων διαφερετε [gnt]
Matthew is carefully worded. Luke often tends towards the more literal meaning. The
KJV (King James Version) translates as "
more value" the Greek word for "
different".
Meaning: ... you are different than many sparrows. (The "many" is not in Matthew)
Matthew 6:26 Behold the fowls of the air: for they sow not, neither do they reap, nor gather into barns; yet your heavenly Father feedeth them. Are ye not much better than they? [kjv]
εμβλεψατε εις τα πετεινα του ουρανου οτι ου σπειρουσιν ουδε θεριζουσιν ουδε συναγουσιν εις αποθηκας και ο πατηρ υμων ο ουρανιος τρεφει αυτα ουχ υμεις μαλλον διαφερετε αυτων [gnt]
29. Matthew and Luke
1 Jesus teaches people
2 Matthew writes Gospel
3 Luke writes Gospel
Luke records and correctly reports what people remembered as to the meaning of what Jesus said, sometimes using other words. This often loses the additional meanings as recorded in Matthew.
30. Differences
Many of the differences between Matthew and Luke can be explained by the context in which each was written.
Jesus: Jew, spoke Aramaic and Greek.
Matthew: Jew, spoke Aramaic and Greek, eyewitness, took notes.
Luke: Greek, spoke Greek, interviewed eyewitnesses about their memory.
31. Luke 12:7
KJV: But even the very hairs of your head are all numbered. Fear not therefore: ye are of more value than many sparrows.
Greek: αλλα και αι τριχες της κεφαλης υμων πασαι ηριθμηνται μη ουν φοβεισθε πολλων στρουθιων διαφερετε
32. Psalms and numbered hairs
Psalms 40:12 For innumerable evils have compassed me about: mine iniquities have taken hold upon me, so that I am not able to look up; they are more than the hairs of mine head: therefore my heart faileth me. [kjv]
οτι περιεσχον με κακα ων ουκ εστιν αριθμος κατελαβον με αι ανομιαι μου και ουκ ηδυνηθην του βλεπειν επληθυνθησαν υπερ τας τριχας της κεφαλης μου και η καρδια μου εγκατελιπεν με [lxx]
69:4 They that hate me without a cause are more than the hairs of mine head: they that would destroy me, being mine enemies wrongfully, are mighty: then I restored that which I took not away. [kjv]
επληθυνθησαν υπερ τας τριχας της κεφαλης μου οι μισουντες με δωρεαν εκραταιωθησαν οι εχθροι μου οι εκδιωκοντες με αδικως α ουχ ηρπασα τοτε απετιννυον [lxx]
The idea of the number of
"hairs" on a
"head" appears twice in Psalms in the
LXX (Septuagint).
In both verses, the
"hairs" are
associated with "
evils" and with "
enemies". In a prophetic sense, the
"head" is the "
Messiah".
33. Psalms 40:12
KJV: For innumerable evils have compassed me about: mine iniquities have taken hold upon me, so that I am not able to look up; they are more than the hairs of mine head: therefore my heart faileth me.
Hebrew: כי אפפו עלי רעות עד אין מספר השיגוני עונתי ולא יכלתי לראות עצמו משערות ראשי ולבי עזבני׃
Greek: οτι περιεσχον με κακα ων ουκ εστιν αριθμος κατελαβον με αι ανομιαι μου και ουκ ηδυνηθην του βλεπειν επληθυνθησαν υπερ τας τριχας της κεφαλης μου και η καρδια μου εγκατελιπεν με
34. Psalms 69:4
KJV: They that hate me without a cause are more than the hairs of mine head: they that would destroy me, being mine enemies wrongfully, are mighty: then I restored that which I took not away.
Hebrew: רבו משערות ראשי שנאי חנם עצמו מצמיתי איבי שקר אשר לא גזלתי אז אשיב׃
Greek: επληθυνθησαν υπερ τας τριχας της κεφαλης μου οι μισουντες με δωρεαν εκραταιωθησαν οι εχθροι μου οι εκδιωκοντες με αδικως α ουχ ηρπασα τοτε απετιννυον
35. White or black
Matthew 5:36 Neither shalt thou swear by thy head, because thou canst not make one hair white or black. [kjv]
μητε εν τη κεφαλη σου ομοσης οτι ου δυνασαι μιαν τριχα λευκην ποιησαι η μελαιναν [gnt]
There are more than just two choices for
"white" or
"black".
All "white" or all "black".
Part "white" and part "black" as in "gray".
Neither "white" nor "black" (bottom "⊥" in information theory).
Aristotle points out that
"white" hair can be a sign of old age and, from his observation, only appears in humans (and just a few animals).
The idea of "
color" is not specifically mentioned in the
GNT (Greek New Testament).
36. White and black
Thus, a translation of Matthew 5:36 as "
white" or "
black" requires a context that requires colors or some separation of visible ideas.
People tend to see things as "
black" and "
white" or, in general, in one of two separate and distinct categories.
In reality, there are often "
shades of gray" in between. People do this in flipping coins. In reality, there are (at least) four possibilities.
37. Colors
There are many jokes about colors in general and black and white in particular.
My mom told me that "the world is not just black and white"
She still hasn't coped with me being colorblind.
Some riddles work best when spoken as a written riddle may give away the (deceptive or surprise) answer.
What is black and white and read/red all over?
Newspaper, wounded zebra, etc.
38. Strongs - white
- *G3022 *25 λευκός (lyoo-kos') : from luke ("light"); white:--white.
- λευκην *3 of 25
- Matthew 5:36 ... make one hair white or black.
- Mark 16:5 ... the right side, clothed in a long white garment; and they were affrighted.
- Revelation 2:17 ... will give him a white stone, and in ...
39. Clear, light and white
*G3022 *25 λευκός (lyoo-kos') : from luke ("light"); white:--white.
The ancient Greek word
"λευκός" ≈ "bright, light, pale, happy" and, if the
context is
color,
"white". The word is related to the Latin word
"lux" ≈ "light" and the English word
"light" and is the source of the English word
"leukemia", a cancer having to do with, in part, white blood cells.
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Words: λευκα=3 λευκαι=2 λευκαις λευκας=2 λευκη=2 λευκην=3 λευκοις=5 λευκον=4 λευκος=3
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40. Strongs - black
- *G3189 *3 μέλας (mel'-as) : apparently a primary word; black:--black.
- μελας *2
- Revelation 6:5 ... I beheld, and lo a black horse; and he ...
- Revelation 6:12 ... and the sun became black as sackcloth of hair, ...
- μελαιναν
- Matthew 5:36 ... hair white or black.
41. Unclear, dark and black
*G3189 *3 μέλας (mel'-as) : apparently a primary word; black:--black.
The ancient Greek word
"μέλας" ≈ "dark, dim, indistinct" and, if the
context is
color,
"black". It the source of the English word
"melanoma" (dark skin spots),
"melancholy" (dark bile) and
"Melanie" which was a female name from ancient Greek.
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Words: μελαιναν=1 μελας=2
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Since this word appears only three times in the
GNT and
once in this form, by Jesus, a play on words may be
in play five verses later.
"μελαιναν" ≈ "indistinct, dark, black" (sound or color)
"μίλιον" ≈ "mile" and "ἑν" ≈ "one"
Greek: ... μελαιναν
Greek: ... μιλιον εν
Both have the same consonants but somewhat similar vowel sounds. Both verses have to do with "
communication" and "
messages".
42. Matthew 25:16,22,24 Talents
Matthew 25:16 Then he that had received the five talents went and traded with the same, and made them other five talents. [kjv]
πορευθεις ο τα πεντε ταλαντα λαβων ηργασατο εν αυτοις και εκερδησεν αλλα πεντε [gnt]
25:22 He also that had received two talents came and said, Lord, thou deliveredst unto me two talents: behold, I have gained two other talents beside them. [kjv]
προσελθων και ο τα δυο ταλαντα ειπεν κυριε δυο ταλαντα μοι παρεδωκας ιδε αλλα δυο ταλαντα εκερδησα [gnt]
25:24 Then he which had received the one talent came and said, Lord, I knew thee that thou art an hard man, reaping where thou hast not sown, and gathering where thou hast not strawed: [kjv]
προσελθων δε και ο το εν ταλαντον ειληφως ειπεν κυριε εγνων σε οτι σκληρος ει ανθρωπος θεριζων οπου ουκ εσπειρας και συναγων οθεν ου διεσκορπισας [gnt]
In the "
talent" verses, it is "
five talents", "
two talents", "
one talent" with the number
before the "
talent". In the "
mile" verse, it is "
mile one" with the number
after the "
mile".
43. Matthew 25:16
KJV: Then he that had received the five talents went and traded with the same, and made them other five talents.
Greek: πορευθεις δε ο τα πεντε ταλαντα λαβων ειργασατο ηργασατο εν αυτοις και εποιησεν εκερδησεν αλλα πεντε ταλαντα
44. Matthew 25:22
KJV: He also that had received two talents came and said, Lord, thou deliveredst unto me two talents: behold, I have gained two other talents beside them.
Greek: προσελθων δε και ο τα δυο ταλαντα λαβων ειπεν κυριε δυο ταλαντα μοι παρεδωκας ιδε αλλα δυο ταλαντα εκερδησα επ αυτοις
45. Matthew 25:24
KJV: Then he which had received the one talent came and said, Lord, I knew thee that thou art an hard man, reaping where thou hast not sown, and gathering where thou hast not strawed:
Greek: προσελθων δε και ο το εν ταλαντον ειληφως ειπεν κυριε εγνων σε οτι σκληρος ει ανθρωπος θεριζων οπου ουκ εσπειρας και συναγων οθεν ου διεσκορπισας
46. Aristotle
Aristotle defines these words that are often translated as
"white" and
"black" and explains, at length, how these words have different meanings in different contexts, giving several examples.
For color, it is "light" and "dark", which could be "white" and "black".
For sound, as in a musical sound, it is "clear" and "dim" or "indistinct".
Reference:
Topica 111a, to be added.
47. Compromise
There is a difference between finding a compromise between two competing alternatives when both are to be accomplished but not all of each can be accomplished
and whether one alternative is important or not.
Example:
Love God
Love neighbor (as yourself)
Each is important in and of itself. But doing both may require some compromise. This can be difficult to accomplish.
The "
yes yes" and "
no no" appear to mean, in part, to avoid ambiguity such that that ambiguity, or condoning by silence, could allow "
evil", which is the idea of "
oppression" of "
toils" (by some on others), to flourish.
48. Bowels of Jesus Christ
Philippians 1:8 For God is my record, how greatly I long after you all in the bowels of Jesus Christ. [kjv]
μαρτυς γαρ μου ο θεος ως επιποθω παντας υμας εν σπλαγχνοις ιησου χριστου ιησου [gnt]
testis … visceribus … [v]
|
Jesus
|
church
|
 |
 |
prudent
|
wise
|
gut feeling
|
head knowledge
|
active
|
passive
|
The Greek for passive "
record" is that of being an active "
witness".
The Greek word for "
bowels" has to do with an active "
gut feeling"or being "
prudent" with "
street smarts" rather than passive "
wisdom" that is "
head knowledge".
49. Philippians 1:8
KJV: For God is my record, how greatly I long after you all in the bowels of Jesus Christ.
Greek: μαρτυς γαρ μου εστιν ο θεος ως επιποθω παντας υμας εν σπλαγχνοις ιησου χριστου ιησου
Latin: testis enim mihi est Deus quomodo cupiam omnes vos in visceribus Christi Iesu
50. Yes and no answers
Matthew 5:37 But let your communication be, Yea, yea; Nay, nay: for whatsoever is more than these cometh of evil. [kjv]
εστω δε ο λογος υμων ναι ναι ου ου το δε περισσον τουτων εκ του πονηρου εστιν [gnt]
The words "
yes" and "
no" are associated with digital communication where a "
bit" consists of two (and only two) distinct values.
Have you ever been asked to give a "
yes" or "
no" answer to a question? How many times do you give a "
maybe" or are not very clear in your answer?
Do you minimize information entropy by providing definitive answers to questions?
Is no your answer to this question?
51. Repetition
Matthew 5:37 But let your communication be, Yea, yea; Nay, nay: for whatsoever is more than these cometh of evil. [kjv]
εστω δε ο λογος υμων ναι ναι ου ου το δε περισσον τουτων εκ του πονηρου εστιν [gnt]
The repetition of the word "
yes yes" or "
no no" could be emphatic in that it should be definitely in one direction or the other, not in the middle, in addition to being a natural part of the sentence.
The modern Greek for "
early morning" is, literally, "
morning morning".
If you cannot answer "
yes" or "
no", you may be "
under the whether".
52. A digital world
We live in a digital world of
0 and
1,
no and
yes,
off and
on, quantum mechanics, etc.: ways of representing "
information" (and "
randomness").
0111011011001100101000000010011001010101001101000111101001000011
0010110101101010000011100100110100101111100000100001100010011110
0010001011110001001010110110010101101000010110111101001100000010
0100111000110111000011010100011111111010101111000010001100111010
1111000010010010101100101011110101101011001010001110110111000110
0000010101101010101010011010010111000111110110110100010001100110
1001100101100000101011100110000010101111010101000000011101000010
0100000111111010001011111001000100110110110110001011010010111001
53. Claude Shannon and information
Claude Shannon did his master's thesis in 1939. It was on how to build a working digital computer - none had ever been built before.
Claude Shannon, in the 1950's, used the term "
information" to describe the statistical properties of data transmitted from one place to another. He was working for the telephone company AT&T at Bell Labs in order to improve the quality of phone calls. He founded the modern field of (statistical) information - he was not overly concerned with the meaning of the "
data" that he called "
information".
Previously, the term "
information" was used as the verb "
to inform". That is, one is "
informed" that such and such is true - what we now call "
information".
54. Claude Shannon
The verse Matthew 5:37 was used on presentation slides by the founder of modern information theory, Claude Shannon, as he presented his new theory of information to interested groups.
Matthew 5:37 But let your communication be, Yea, yea; Nay, nay: for whatsoever is more than these cometh of evil. [kjv]
εστω δε ο λογος υμων ναι ναι ου ου το δε περισσον τουτων εκ του πονηρου εστιν [gnt]
Source: Gleick's book
The Information: A history, a theory, a flood.
55. Paul and yes-yes no-no
2 Corinthians 1:17 When I therefore was thus minded, did I use lightness? or the things that I purpose, do I purpose according to the flesh, that with me there should be yea yea, and nay nay? [kjv]
τουτο ουν βουλομενος μητι αρα τη ελαφρια εχρησαμην η α βουλευομαι κατα σαρκα βουλευομαι ινα η παρ εμοι το ναι ναι και το ου ου [gnt]
1:18 But as God is true, our word toward you was not yea and nay. [kjv]
πιστος δε ο θεος οτι ο λογος ημων ο προς υμας ουκ εστιν ναι και ου [gnt]
1:19 For the Son of God, Jesus Christ, who was preached among you by us, even by me and Silvanus and Timotheus, was not yea and nay, but in him was yea. [kjv]
ο του θεου γαρ υιος χριστος ιησους ο εν υμιν δι ημων κηρυχθεις δι εμου και σιλουανου και τιμοθεου ουκ εγενετο ναι και ου αλλα ναι εν αυτω γεγονεν [gnt]
Paul appears to be referring to what Jesus said in three successive verses in 2 Corinthians 1:17-19.
56. 2 Corinthians 1:17
KJV: When I therefore was thus minded, did I use lightness? or the things that I purpose, do I purpose according to the flesh, that with me there should be yea yea, and nay nay?
Greek: τουτο ουν βουλευομενος μη τι βουλομενος μητι αρα τη ελαφρια εχρησαμην η α βουλευομαι κατα σαρκα βουλευομαι ινα η παρ εμοι το ναι ναι και το ου ου
57. 2 Corinthians 1:18
KJV: But as God is true, our word toward you was not yea and nay.
Greek: πιστος δε ο θεος οτι ο λογος ημων ο προς υμας ουκ εγενετο εστιν ναι και ου
58. 2 Corinthians 1:19
KJV: For the Son of God, Jesus Christ, who was preached among you by us, even by me and Silvanus and Timotheus, was not yea and nay, but in him was yea.
Greek: ο γαρ του θεου γαρ υιος ιησους χριστος ιησους ο εν υμιν δι ημων κηρυχθεις δι εμου και σιλουανου και τιμοθεου ουκ εγενετο ναι και ου αλλα ναι εν αυτω γεγονεν
59. James and yes-yes no-no
James 5:12 But above all things, my brethren, swear not, neither by heaven, neither by the earth, neither by any other oath: but let your yea be yea; and your nay, nay; lest ye fall into condemnation. [kjv]
προ παντων δε αδελφοι μου μη ομνυετε μητε τον ουρανον μητε την γην μητε αλλον τινα ορκον ητω δε υμων το ναι ναι και το ου ου ινα μη υπο κρισιν πεσητε [gnt]
James appears to be referring to what Jesus said, but without any secondary or hidden meaning.
60. James 5:12
KJV: But above all things, my brethren, swear not, neither by heaven, neither by the earth, neither by any other oath: but let your yea be yea; and your nay, nay; lest ye fall into condemnation.
Greek: προ παντων δε αδελφοι μου μη ομνυετε μητε τον ουρανον μητε την γην μητε αλλον τινα ορκον ητω δε υμων το ναι ναι και το ου ου ινα μη εις υποκρισιν υπο κρισιν πεσητε
Latin: ante omnia autem fratres mei nolite iurare neque per caelum neque per terram neque aliud quodcumque iuramentum sit autem vestrum est est non non uti non sub iudicio decidatis
61. Zesty hot and frigid cold
Revelation 3:15 I know thy works, that thou art neither cold nor hot: I would thou wert cold or hot. [kjv]
οιδα σου τα εργα οτι ουτε ψυχρος ει ουτε ζεστος οφελον ψυχροςης η ζεστος [gnt]
… frigidus … calidus … frigidus … calidus [v]
3:16 So then because thou art lukewarm, and neither cold nor hot, I will spue thee out of my mouth. [kjv]
ουτως οτι χλιαρος ει και ουτε ζεστος ουτε ψυχρος μελλω σε εμεσαι εκ του στοματος μου [gnt]
Jesus would prefer that the church be either
"hot" or
"cold" rather than "
lukewarm" (neither
"hot" nor
"cold", shown as "
?"). In this case, both
"hot" and
"cold" are good (e.g., refreshing).
The ancient Greek word
"ζεστός" ≈ "seethed, boiled, hot" and is the source of the English word
"zesty".
The ancient Greek word
"ψυχρός" ≈ "cold, frigid, cold-hearted, lifeless, ineffectual"
Is there a pattern to how
"hot" and
"cold" are used in the Bible as far as being "
good", "
bad", etc.?
62. Analogies
Let us look at a table of the comparisons in Matthew 5:33-36 as an analogy. Aristotle goes over analogies in
Topica where he covers the different meanings of "
white" and "
black".
Some analogies in the Bible.
Stephen in Acts (lecture to the religious establishment)
Peter in 2 Peter (false teachers in the end times)
Paul (Philippians, Colossians, etc.)
63. Table
| Letter |
X |
has |
Y |
|
| A |
heaven |
has |
throne |
is to |
| B |
earth |
has |
footstool |
as |
| C |
Jerusalem |
has |
great King |
is to |
| D |
head |
has |
hair (white or black) |
but |
| E |
person |
has |
word (yes or no) |
|
|
There appears to be a relationship of A is to B as C is to D but E. What does each represent? This may be at more than one level.
|
Matthew 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]
64. Table and transposed table
| Letter |
X |
has |
Y |
|
| A |
heaven |
has |
throne |
is to |
| B |
earth |
has |
footstool |
as |
| C |
Jerusalem |
has |
great King |
is to |
| D |
head |
has |
hair (white or black) |
but |
| E |
person |
has |
word (yes or no) |
|
|
There appears to be a relationship of A is to B as C is to D but E. What does each represent? This may be at more than one level.
|
| Letter |
X |
is to |
Y |
|
| A |
heaven |
is to |
Jerusalem |
as |
| B |
throne |
is to |
great King |
and |
| C |
earth |
is to |
head |
as |
| D |
footstool |
is to |
hair (white or black) |
but |
| E |
person |
has |
word (yes or no) |
|
|
In many analogies, a transposed table may make a second analogy more clear. In this case, it can help obtain more meaning to the verses.
|
65. Analogies
"heaven" is related to the new "Jerusalem"
"throne" is related to the "great King".
"earth" is related to the "head" where Christ is "head" of the church.
"footstool" is related to "hair" as people or believers and which come in two variations.
Thus:
Only "Jesus" as "head" can "make" or "judge" or "divide" those two colors.
The person or believer should clearly speak the truth as "yes" or "no" but not "do" more as in a "make".
66. Hairs on a head revisited
Matthew 5:36 Neither shalt thou swear by thy head, because thou canst not make one hair white or black. [kjv]
10:30 But the very hairs of your head are all numbered. [kjv]
As a secondary meaning, Jesus is the "
head" of the "
church" of "
believers". Let us
paraphrase both verses using this insight and using a "
person" (or "
believer") as a "
hair".
Matthew 5:36: Do not swear by Jesus because you cannot make/judge/separate one believer/person as 'white' or 'black'. (or "narrow gate" or "wide gate" or "heaven" or "hell", etc.).
Matthew 10:30: But the very believers/persons of Jesus are all numbered.
67. Hairs and believers
Is "
one believer" you? This secondary meanings of both verses are an equivocation used not to deceive but to conceal.
Might this provide some insight into the secondary meaning of "
white" and "
black" which in the Greek have other meanings as "
shades" of color or sound? Here are some possibilities.
"distinct" or "indistinct"
"clear" or "dim"
"saved" or "not saved"
"narrow gate" or "wide gate"
"sheep" or (kid) "goats"
68. Consideration
Consider that Christ is "
your head" of the "
church" (called-out believers). If the "
hair" are believers, then "
you" cannot even "
make" the "
one hair" representing "
you" to be "
saved" or "
not saved". You must request the "
head", Jesus, to do that. This may require a definitive "
yes" or "
no" from you.
In terms of decision theory and the theory of computation it appears that the "
yes" or "
no" is an "
opt in" offer and not an "
opt out" offer.
|
|
Details are left as a future topic.
|
69. One cookie
Have you "
eaten" (criticized, accused, etc.) all of the other cookies. Are you the "
one cookie" that you have not "
eaten".
This appears to be an underlying point in the parable of the sheep and the goats.
The "
least of these" refers in general to all believers at the same level and, specifically, to you as a believer. All integers have values, some are more than others, but all integers are at the same semantic domain level.
Have you "
loved your neighbor as yourself" doing what you have not done to yourself? Are you your own neighbor?
The golden rule is "
love your neighbor as yourself". In terms of what Christ wants, you need to first "
love yourself". That is, be "
baptized for the remission of sins" and then "
washed in the blood" before you go out and make disciples and do that to others.
70. Matthew 25: 31-46 Parable of the sheep and goats
A somewhat misunderstood and sometimes controversial part of the
NT (New Testament) is the parable of the sheep and goats in Matthew 25. For context, the parable of the "
sheep" and "
goat" judgment comes after some other parables. Chapter 24 is the Olivet Discourse about the "
end times" and "
all of it".
The parable of the ten virgins, five wise and five foolish in Matthew 25:1-13.
The parable of the talents in Matthew 25:14-30.
The parable of the sheep and the goats in Matthew 25:31-46.
The parables in this chapter could be called the "
division parables" because each deals with some form of division into groups. Let us first go through the verses of the parable in English.
Matthew 25:31 When the Son of man shall come in his glory, and all the holy angels with him, then shall he sit upon the throne of his glory: [kjv]
οταν δε ελθη ο υιος του ανθρωπου εν τη δοξη αυτου και παντες οι αγγελοι μετ αυτου τοτε καθισει επι θρονου δοξης αυτου [gnt]
71. Lists and books
You might want to be on the "
Dean's List" or "
Jesus's List" but not on the "
Other Dean's List" or "
Other Jesus's List".
That is, the distinction between the "
wide gate" and the "
narrow gate".
In the Bible, these lists are usually referred to as "
books" as in the "
book of life".
|
|
Details are left as a future topic.
|
72. Song: Jesus loves the little children
The song "
Jesus loves the little children" is by Clare Woolton (1856-1927), a Baptist minister who lived in New Jersey and Philadelphia. The tune is by George Frederick Root (1820-1895) that was used for the American Civil War song "
Tramp, Tramp, Tramp" or "
Prisoner's hope". His pseudo-name was "
Wurzel", German for "
root" (his last name).
73. Traditional verse
Jesus loves the little children,
All the children of the world;
Red and
yellow,
black and
white,
They are precious in his sight,
Jesus loves the little children of the world.
74. Review of head and hairs
Matthew 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]
10:30 But the very hairs of your head are all numbered. [kjv]
Insight: Jesus is your "
head".
Matthew 5:36:
Do not swear by Jesus because you cannot make/judge/separate one believer/person as 'white' or 'black'. (or "
narrow gate" or "
wide gate" or "
heaven" or "
hell", etc.).
The Greek translated as "
white" and "
black" mean "
distinct" or "
indistinct"
Matthew 5:37:
But let your rational explanation for everything be yes, yes, or no, no. Whatever is more comes from evil/oppression.
Matthew 10:30:
But the very believers/persons of Jesus are all numbered.
75. Revelation 1:14 Head and white hairs
Does the discussion on the head and white hairs add meaning to the verse in Revelation 1:14?
Revelation 1:14 His head and his hairs were white like wool, as white as snow; and his eyes were as a flame of fire; [kjv]
η δε κεφαλη αυτου και αι τριχες λευκαιως εριον λευκον ως χιων και οι οφθαλμοι αυτου ως φλοξ πυρος [gnt]
Are any two snowflakes the exact same pattern? How are snowflakes formed?
A snowflake is created as it falls to earth in a chaotic manner - a deterministic chaos. Most are symmetric as the temperature, pressure, etc., are approximately the same at any point in space.
Note: The same argument that no two snowflakes are the same is the same argument that information (i.e., DNA via evolution) cannot arise by chance.
76. Revelation 1:14
KJV: His head and his hairs were white like wool, as white as snow; and his eyes were as a flame of fire;
Greek: η δε κεφαλη αυτου και αι τριχες λευκαιωσει ως εριον λευκον ως χιων και οι οφθαλμοι αυτου ως φλοξ πυρος
Latin: caput autem eius et capilli erant candidi tamquam lana alba tamquam nix et oculi eius velut flamma ignis
Wycliffe: And the heed of hym and his heeris weren whijt, as whijt wolle, and as snow; and the iyen of hym as flawme of fier,
Tyndale: His heed and his heares were whyte as whyte woll and as snowe: and his eyes were as a flame of fyre:
Luther: Sein Haupt aber und sein Haar war weiß wie weiße Wolle, wie der Schnee, und seine Augen wie eine Feuerflamme
Russian: глава Его и волосы белы, как белая волна, как снег; и очи Его, как пламень огненный;
77. End of page
