Some "seeds" fell "beyond" the "way/path". Some fell onto "good" "ground". Is the "way/path" where the "good" "ground" lies? How well do "seeds" "grow" when planted on the "way/path"?

• "ὁδός" ≈ "way, path" and "καλός" ≈ "beautiful, good, right" and "γη" ≈ "earth".

Does the literal view need to make complete sense? Explain. This parable lends itself to many "seedy" jokes.

More: Omens on the one hand

More: Sets: Mutually exclusive and collectively exhaustive

More: Parables and secret codes used and explained by Jesus

More: Matthew 13:3-23 KP1 Parable of the sower

All seeds fall. What places ore there that are not on the way/path? (literal view issues)

• 1. On the one hand (omen): by/beyond the way/path (birds).
• 2. But on another hand: on the rocks.
• 3. But on another hand: on the thorns.
• 4. But on another hand: on good ground (one of 100, 60, or 30).

Are these places mutually exclusive? Are they collectively exhaustive?

More: Matthew 13:3-23 KP1 Parable of the sower

More: Matthew 9:14-17 Old and new garments and bottles

Numbers are approximate as military unit size has historically varied (for the same unit in the same country) over time.

• "λεγεών" ≈ "legion" and is from Latin "legio" ≈ "(military) legion".


• "σπεῖρα" ≈ "twisted, coiled, wound" and is from Latin "cohort" ≈ "cohort".


• "κεντύριον" ≈ "century" (singular).
• "κεντυρίων" ≈ "century" (plural).
• "ἑκατόνταρχος" ≈ "centurion". Appears 24 times in the GNT.



More: Roman and Greek military terminology

The ancient Greek word "ἑκατόν" ≈ "hundred" (cardinal). The KJV (King James Version) (and other) translation sometimes translates this as "hundredfold" even though the Greek word is just "hundred". The suffix of "-fold" is an assumption.

A relation R on set A is an equivalence relation if the following properties hold.


Equivalence classes reduce the amount of information that must be considered when working with properties of the set A. An equivalence class induces equivalence sets on a set, provided a suitable relation R can be defined. If a suitable relation R cannot be defined, there are only two conclusions.

☐ Every member is an equivalence set in and of itself.
☐ Every member is a member of the one equivalence set of the entire set.

[gender, language - standardized/nurture, race - genetic/nature]

More: Equivalence relations: math

• "ἑκατόν" ≈ "hundred".
• "ἔχω" ≈ "(I) have/keep".
• "ἔχε" ≈ "(you) have/keep" (imperative).
• "τον" ≈ "the/it" (accusative masculine).

If everyone in a group or set of members says "(I) have" "it" and "(you) have" "it" then (if true) the relation on "it" is reflexive, symmetric and transitive (by induction) and thus forms an equivalence relation and induces an equivalence set (of the entire group).
Note that the reasoning only requires the "(you) have" "it" (imperative) within the group. Sayings: The in thing, out of it. Jazz saying: Be around or be square.

How well does this play on words fit for the times when Jesus uses the word for "hundred"? That is, does the "hundred" refer to a group that has some relation, called "it", that holds for the entire group (member by member)? Note: The resulting group (equivalence class) could be either "good" or not "good" (in some sense).

The ancient Greek word "ἑκατόν" ≈ "hundred" (cardinal number). The Latin word "centum" ≈ "hundred".

Are these "sheep" all "together" as a group? It would appear so. Are these "sheep" together in a "good" or not "good" sense? If it is not clear, any decision tree modeling this idea is split into two worlds so each can be considered separately.

More: Matthew 18:12-14 Sheep astray downward from the mountains

• What happens to a "sheep" that leaves a not "good" group? Could this be the "sheep" that went "astray"?
• What happens to a "sheep" that stays with a not "good" group? That is, they do not "cut off" the part of the "body" that is trying to "entrap" them?

Business saying when the ship (business) starts to sink: The rats that can swim best jump ship first.

More: Matthew 18:12-14 Sheep astray downward from the mountains

More: Matthew 18:18-20 Middle agreement to have anything done

• Two ways to relate to others: "fellow believer" or "neighbor".
• It may not be clear which group is right or wrong. Do not be deceived. The "bird" or "false leader" will try to coerce everyone to be in the same boat - even if that boat is going to sink.

• You need to make your best choice and "glue" yourself to the best choice and "distance" yourself from the other choice. You live or are lost by that choice.
• Correct "actions" such as "good works" matter. What one "thinks" does not appear to matter.

The mathematical idea of the equivalence relation "agrees that x is a sin" divides a group into two separate equivalence classes. Has this happened in recent times? What is "x" in the relation?

More: Equivalence relations: math

More: Equivalence relations: race

More: Matthew 18:18-20 Middle agreement to have anything done

Consider two viewpoints of the same phenomena from Matthew 18:15-17.
Discuss: Why is it important that no action be taken against the individual and why might such actions not have been included in the guidelines provided by Jesus?

Discuss: Do churches that have established a book of discipline, or something similar, violated what Jesus says in Matthew 18:15-17

Are we "better together"? Are we "better apart"? Jesus answers this question in the next verses. [Paul, Early Church Fathers, Catholic Church]

An issue with "division" without "action" is when the "gathering of believers" has stored up "treasure" on earth in terms of property, buildings, investments, etc. In any division, each side tends to want that "treasure".

More: Matthew 18:15-17 Conflicting and faulty resolutions

The ancient Greek word "ἑκατόν" ≈ "hundred" and is cognate with the English word "hundred" and the Latin word "centum" ≈ "hundred" and many other PIE languages.

This, by analogy and projection, is the "millstone" "deception/entrapment". This servant, is told that he owes a "hundred", as a group together, as if it is "through a lamb" but, in actuality, it is "through a bird" that is for the benefit of the unforgiving servant.

[better/bitter together]

More: Matthew 18:23-35 Parable of the unforgiving servant

• What happens to a "sheep" that leaves a not "good" group? Could this be the "sheep" that went "astray"?
• What happens to a "sheep" that stays with a not "good" group? That is, they do not "cut off" the part of the "body" that is trying to "entrap" them?



More: Matthew 18:23-35 Parable of the unforgiving servant

The "-fold" comes from the Latin and not from the Greek. The Greek has a way to say "-fold" but that way is not used here (e.g., forgive seventy-fold).

To some, the forgiving "seventy-times" (plus) "seven" became "four hundred ninety".

More: Matthew 18:21-22 The forgiving tymes they are a changin

More: Matthew 13:3-23 KP1 Parable of the sower

• "ἑπτά" ≈ "seven" - originally starting with an "s" that later dropped off - but stayed in many other PIE languages.

An interesting verse in Genesis uses the same "seventy" and "seven" and was translated the same in the LXX and Latin Vulgate as Matthew 18:22.

The exact meaning of the verse is unclear. We are here interested in the numbers.

The modern Greek word "επτά" (eh-PTA) ≈ "seven".

More: Matthew 18:21-22 The forgiving tymes they are a changin

Peter uses the ancient Greek word "ποσάκις" ≈ "how many times, how often" (adverbial). This is not the "times" operator for multiplication. Each time is one occurrence.
The ancient Greek word "πόσος" ≈ "how much, how many" and similar concepts and is used to indicate a question.

Jesus provides an answer.

More: Matthew 18:21-22 The forgiving tymes they are a changin

What is the "correct" translation? Here are some choices.

• 70 + 7 = 77 times (as written in Greek)
• 70 * 7 = 490 times (as sometimes translated or stated in English)

The GNT clears states "εβδομηκοντακις επτα".

The modern Greek word "εβδομήντα" (eh-vtho-MEEN-ta) ≈ "seventy", similar to the ancient Greek word.

More: Seven days without God makes one weak

More: Matthew 18:21-22 The forgiving tymes they are a changin

• "πολλαπλασίων" ≈ "many times as much".
• "πολλᾰ́" ≈ "many, much, a lot" (neuter plural nominative/accusative) from "πολύς" ≈ "many, much, a lot" and "πλάσσον" ≈ "formed in clay" as in "sand".

Note that this verse shows that there a way to say "many times" or "manifold times" in an abstract sense. Jesus says it. The Latin word "uxor" ≈ "wife, spouse, consort".

One can do things in the "name" of Jesus. One can also deceive in the "name" of Jesus. One may be good. One is not good. It can be hard to determine the difference.

• "πράσον" ≈ "leak".



More: Matthew 19:25-30 Division of thrones

The ancient Greek word "ἑκατόν" ≈ "hundred" (cardinal). The KJV (and other) translation sometimes translates this as "hundredfold" even though the Greek word is just "hundred".

The Latin word "centesimus" ≈ "hundredth" and appears to be the origin of the English adding "fold" or "times" to the Greek "hundred". This "fold" or "times" was then used in other verses even when the Latin and Greek words have just the number "hundred".

Discuss: Is "seed" inherently "good" or not "good"? Can "seed" change their nature via nurture?

More: Jeremiah 13:23 Nature and nurture and leopard spots

More: Matthew 13:3-23 KP1 Parable of the sower

Greek, like Hebrew, associated letters with numbers. The study of this is called gematria. The most famous instance of gematria is the 666 from Revelation 13.

• 100 = "Ρ" or "ρ" or "rho".
• 60 = "Ξ" or "ξ" or "ski".
• 30 = "Λ" or "λ" or "lambda".

Any gematria meaning of 100, 60 and 30 is not clear but may indicate some interesting connections.
Keep in mind that the historical connection of this parable is that of the time of Jesus in Judea where the Romans ruled and had let Herod (and descendent's) have some local rule.

More: Matthew 13:3-23 KP1 Parable of the sower

The symbol of Rome, the ruling power of the world at that time, in letters was SPQR (Senatus Populusque Romanus) (as an initialism) from the Latin phrase "senātus populusque rōmānus" ≈ "The Roman Senate and People".

This is just one of many possible gematria connections.

What might the "K" and "S" mean (as code words) in Greek?

• Latin "Senatus" ≈ "Senate" and "Populusque" ≈ "people and" and "Romanus" ≈ "Rome".
• Greek "και" ≈ "and" and "λαός" ≈ "people".



More: Matthew 13:3-23 KP1 Parable of the sower

• Who is right? Does it matter? Who copied from whom?
• How might this discrepancy have arisen?

Mark repeats some of what Matthew writes but also changes and adds some things. Many details in Matthew are not in Mark (or Luke). Note the order of the numbers.

More: Matthew 13:3-23 KP1 Parable of the sower

Does the play on words with Latin "omen" have any meaning here? With the modified meaning (i.e., declarative statements), does it matter that Mark reverses the order of the numbers?
Are the numbers a time sequence of events? Could these be happening at the same time (e.g., in different places or hands).
Does using the Greek meaning of "on the one hand" change usual meaning of the verse?

More: Omens on the one hand

More: Matthew 13:3-23 KP1 Parable of the sower

Note: The "fold" or "times" is not in the Greek and needs to be assumed. Even the Berean Literal Bible includes it.

NIV (New International Version): Still other seed fell on good soil, where it produced a crop—a hundred, sixty or thirty times what was sown.

NLT (New Living Translation): Still other seeds fell on fertile soil, and they produced a crop that was thirty, sixty, and even a hundred times as much as had been planted!

Berean Literal Bible: And others fell upon the good soil and were giving fruit—some indeed a hundredfold, and some sixty, and some thirty.

More: Matthew 13:3-23 KP1 Parable of the sower

The play on words is that of Greek "good" with "raca" (not doing what the council wants when it conflicts with what Jesus wants). This play on words is lost in the Latin word for "good" as "bonam" ≈ "good" as in the English word "bona fide".
Note that Jesus says the "ground" is "good". He never says that the "fruit" is "good". Can we make the assumption that "good" "ground" always "gives" "good" "fruit"?

Nothing is said about not "good" "ground" giving "good", or even not ""good"", "fruit".

More: Matthew 5:22 The danger of brotherly anger

More: Matthew 13:3-23 KP1 Parable of the sower

What type of people are in king's houses? Many kings (and people) prefer those who tell them what they want to hear. Jesus and others refer to these speakers as false prophets.

More: A hard look at soft ideas

As usual, Luke changes some of the words to express the literal meaning that was remembered but not any secondary meanings from carefully chosen words that Matthew records.

Some of the words used in Matthew appear to have been back-translated from Luke which obscures the double meanings of some words in the corresponding Matthew verse.

More: Matthew 19:21 Existence of essential attributes

More: A hard look at soft ideas

The "soft" has meanings that transcend clothing - a word added in some Greek manuscripts. The ancient Greek word "ἀμφινέμομαι" ≈ "dwell around" and starts with "ambi" meaning "both". The word for "clothing" is inferred from the word "carry" which is almost the same word used for a "tax". The tense of the word used by Jesus makes the word for "clothing" a close match with "tax" or "tribute".

• "φορέω" ≈ "bear habitually" (used in Matthew 11:8)
• "φόρος" ≈ "tribute, tax" (used in Luke 20:22)

Ideas: the "tax" load.

More: A hard look at soft ideas

The ancient Greek word "καρποφορέω" ≈ "carry fruit, fertile, bear fruit". Since it can be a play on words with three different ideas, let us distribute it into the three hands.

• One the one hand, bearing fruit 100.
• On the other hand, bearing fruit 60.
• On another hand, bearing fruit 30.

Note: In math, 2 * (1 + 3 + 5) is distributed to 2*1 + 2*3 + 2*5 .

Making a play on words with the Greek word for bear is barely reasonable and might be called, "bear play" according to a grim law (Grimm's Law) of how the sounds "p" and "b" relate. Example: A funny bunny was punny.

More: Matthew 13:3-23 KP1 Parable of the sower

The modern Greek word "φόρεμα" (FO-reh-ma) ≈ "dress (clothing)" from the ancient Greek word "φόρημα" ≈ "that which is carried, worn" from "φορέω" ≈ "bear carry, wear". The ancient Greek word "φόρος" ≈ "tribute, tax" from "φέρω" ≈ "bring, bear, carry". Thus, there are several play on words here.

• 100: Birds: "tax" "fruit" (of the group bitter together via the millstone deception).
• 60: Sheep: "bear/carry" "fruit".
• 30: Goats: "wear" "fruit" (as a badge of honor from the birds who have branched them to the tree).

The birds may use the "millstone deception" where the goat (or sheep) owes a 100 of "through a lamb" but, in reality, it is 100 of "through a bird"

• "φέρω" ≈ "carry, bear" and is related by Grimm's Law to the English word "bear".



More: Matthew 13:3-23 KP1 Parable of the sower

The ancient Greek word "καρπός" ≈ "fruit" and is related to the English word "harvest". What is the difference between the following?

• English: "bring forth fruit". The older meaning of "bear" in English is that of "carrying".
• Greek: "carry fruit". It must be inferred from context from where and how the fruit came into being.

The ancient Greek word "καρποφορέω" ≈ "carry fruit, fertile, bear fruit". The modern Greek word "καρποφορέω" (kar-po-fo-REH-o) ≈ "bear fruit" which is a narrowed meaning from what was decided for the meaning of the word in the GNT.

More: Matthew 13:3-23 KP1 Parable of the sower

The ancient Greek word "δορυφόρος" ≈ "carrying a (long) spear" which was shortened to "δόρῠ" ≈ "(long) spear, lance" which comes from "δρῦς" ≈ "tree, timber, oak" and is related to the English word "druid". The modern Greek word "δορυφόρος" (tho-ree-FO-ros) ≈ "satellite".

The ancient Greek word "κοντοφόρος" ≈ "carrying a (short) spear" which was shortened to "κοντός" ≈ "short, (short) spear".

• "καρποφόρος" ≈ "carrying fruit" and "καρπός" ≈ "fruit". [twig]

Having covered 100, the numbers 60 and 30 are now covered.

• "ἑξήκοντα" ≈ "sixty".
• "τριάκοντα." ≈ "thirty".



More: Matthew 13:3-23 KP1 Parable of the sower

The ancient Greek word "εξει" ≈ "will have" (used one time by Jesus in Matthew) from "ἔχω" ≈ "have".

How might this "sheep" compare with the "one" "sheep" that left the group (hundred) "sheep"?

• "εί" ≈ "if, whether".
• "ἕξ" ≈ "six" as in the first part of "hexagon" or "ἐξ" ≈ "out of" as in the first part of "exodus", translated in this verse as "among".

The "six" and "one" sum to "seven".

More: Matthew 12:9-13 Healing on the Sabbath

The ancient Greek word "εξει" ≈ "will have" (used one time by Jesus in Matthew) from "ἔχω" ≈ "have".

More: Luke 11:5-8: Parable of the friend at midnight

The previous part in John 8 was about the woman caught in adultery. The next part in John 8 is the reaction to Jesus stating that he is the "light of the world".
The contrast is between light and darkness. Shades of gray can appear different depending on context.
The ancient Greek word "εξει" ≈ "will have" (used one time by Jesus in Matthew) from "ἔχω" ≈ "have".

More: John 8:1-20 A top-down view of the woman caught in adultery

According to Paul, instead of comparing our work to others, one should compare one's work to one's own work.


The word for "prove" here is that of "testing" and not a mathematical "proof".

The ancient Greek word "εξει" ≈ "will have" (used one time by Jesus in Matthew) from "ἔχω" ≈ "have".

More: Reflexive relationships in the Bible

The Latin word "sexaginta" ≈ "sixty".

• "ἑξήκοντα" ≈ "sixty" (cardinal).
• "ἑξηκοστός" ≈ "sixty" (ordinal).
• "ἑξηκοντάκις" ≈ "sixty" (adverbial, as in 60-fold).
• "ἑξηκοντάς" ≈ "sixty" (collective).

The number 60 was used in Babylon (60 minutes in an hour, etc.), in part because of the number of ways it could be evenly divided: 1 2 3 4 5 6 10 12 15 20 30 60

The Latin word "triginta" ≈ "thirty".

• "τριάκοντα" ≈ "thirty" (cardinal).
• "τρῐᾱκοστός" ≈ "thirty" (ordinal).
• "τρῐᾱκοντᾰ́κῐς" ≈ "thirty" (adverbial as in 30-fold).
• "τρῐᾱκοντᾰ́ς" ≈ "thirty" (collective).

Jesus tends not use the word for "three" in a good sense. The idea and word of the trinity originated a few hundred years later.

More: Addition: mathematical dimensions of the Trinity

More: Trinitarianism and Modalism

More: The number three