- *G1186 *25 δένδρον (den'-dron) : probably from drus (an oak); a tree:--tree.
- δενδρον *17
- Matthew 3:10 ... unto the root of the trees: therefore every tree which bringeth not ...
- Matthew 7:17 Even so every good tree bringeth forth good fruit; but a corrupt tree bringeth forth evil fruit.
- Matthew 7:18 A good tree cannot bring forth evil fruit, neither can a corrupt tree bring forth good fruit.
- Matthew 7:19 Every tree that bringeth not forth good ...
- Matthew 12:33 Either make the tree good, and his fruit good; or else make the tree corrupt, and ...
- Matthew 13:32 ... among herbs, and becometh a tree, so that the birds of the air ...
- Luke 3:9 ... unto the root of the trees: every tree therefore which bringeth ...
- Luke 6:43 For a good tree bringeth not forth corrupt fruit; neither doth a corrupt tree bring forth good fruit.
- Luke 6:44 For every tree is known by his own ...
- Luke 13:19 ... and waxed a great tree; and the fowls of the air ...
- Revelation 7:1 ... nor on any tree.
- Revelation 9:4 ... green thing, neither any tree; but only those ...
- δενδρων *4
- Matthew 3:10 ... unto the root of the trees: therefore every tree which bringeth not ...
- Matthew 21:8 ... cut down branches from the trees, and strawed them in the way.
- Luke 3:9 ... unto the root of the trees: every tree therefore which bringeth ...
- Revelation 8:7 ... the earth: and the third part of trees was burnt up, and all ...
- δενδρα *4
- Mark 8:24 ... I see men as trees, walking.
- Luke 21:29 ... the fig tree, and all the trees;
- Jude 1:12 ... carried about of winds; trees whose fruit withereth, without fruit, twice ...
- Revelation 7:3 ... neither the sea, nor the trees, till we have sealed the servants ...
31. Rhododendron
32. Some shallow and deep ideas about tree structures
Jesus tends to use nouns as code words.
What might a "tree" represent?
Is a "tree" good, bad, something else?
There are many types of matches.
Same literal word match (inflection endings).
Same meaning word match (inflection endings).
Play on word match.
Sound match.
Jesus uses the Greek word for
"tree" five times in Matthew in
three groups of verses.
33. Structure comparison
34. Equality
Declaration of Independence: "
All men are created equal". This is from Galatians (and other places) but always refers to "
equal before God" and not "
equal before humans". This distinction is often blurred by those wishing to promote worldly social change rather than or in addition to the change to which Jesus refers.
Sometimes this social change goes against rules establish by God. This almost requires that the distinction be blurred.
35. Worldly equality
The world will create human hierarchical structures of power, etc.
36. Equality before God
All those in the human hierarchy are not equal in the world but are still "
equal before God".
37. Rock and sand
The "
human hierarchy" is a deep worldly house built on or of "
sand".
The "
Jesus hierarchy" is a shallow house built on or of "
rock"
Consider the parable of the sheep and the goats. Who is represented by the "
least of these"?
Consider the
"houses" "
built" or "
edified" on "
sand" and "
rock".
Where is the "fruit"? How important is the "fruit"?
Where is the "tree"? How important is the "tree"?
38. Trees and fruit
Let us consider the idea of a tree - both literal and as a code word meaning. Assume that a
"tree" produces or
makes "fruit".
If a "tree" represents a person, then what might the "fruit" represent?
If the "fruit" represents a person, then what might the "tree" represent?
Can both "tree" and "fruit" represent a person at the same time?
Further questions:
How important is the "tree"?
How important is the "fruit"?
Can the "fruit" exist without the "tree"? How about if the "fruit" is on the "vine"?
39. Programming language domain theory
Consider the Russell Paradox. Are each of the following contradiction in terms? Can they actually exist?
Can a "rotten" "tree" ever have "beautiful" or "raca" "fruit"?
Can a "good" or "not eating" "tree" ever have "oppressive" "fruit"?
40. Bertrand Russell
Bertrand Russell (1872-1970) was a famous mathematician and humanist/socialist. The Russell Paradox (1901), a fundamental paradox in logic. is named after him. The Russell Paradox appears in reality in many forms.
This statement is false.
You must hate all forms of hate.
You must not tolerate intolerance.
It is interesting when people are pressed to reconcile, say, the toleration paradox, with ideas such as, say, inclusiveness, they fall back on the type system of Russell that did not resolve the logical issue. The only solution appears to be to give up on actual logic but pretend to be using logic.
41. Short forms
Some short forms of the Russell Paradox are the following.
This statement is false.
I am lying.
Is no your answer to this question?
Pinocchio: My nose will grow now.
There is no resolution of the Russell paradox in logic, computability or information within the system under consideration.
Gödel (mathematics): Incompletness (must go outside the system)
Turing (computation): Incomputability (must go outside the system).
Chaiten (information): Randomness (must go outside the system).
Gödel told Chaiten (by phone, Gödel avoided meeting people) that it does not matter which paradox one uses.
42. Paradox of Trees
The
Paradox of Trees in Type Theory (as often used in programming language theory) shows how overly permissive or self-referential definitions of tree structures can lead to logical contradictions.
This paradox leads to a common analogy of turtles all the way down as a way to visualize an infinite regress.
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Details are left as a future topic.
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43. Matthew 13:47-50 KP7 parable verses
The seventh kingdom parable is the harvest at the end of the age.
Matthew 13:47 Again, the kingdom of heaven is like unto a net, that was cast into the sea, and gathered of every kind: [kjv]
13:48 Which, when it was full, they drew to shore, and sat down, and gathered the good into vessels, but cast the bad away. [kjv]
Verses 49 and 50 appear to be a
restatement of verses 47 and 48.
13:49 So shall it be at the end of the world: the angels shall come forth, and sever the wicked from among the just, [kjv]
13:50 And shall cast them into the furnace of fire: there shall be wailing and gnashing of teeth. [kjv]
One assumes that there are "
fish" in the "
net" but this is
never stated. In real life, "
birds", "
animals" and other creatures might be caught in a "
net".
44. Matthew 13:47-50: KP7 Parable of the harvest at the end of the age
Matthew 13:47 Again, the kingdom of heaven is like unto a net, that was cast into the sea, and gathered of every kind: [kjv]
13:48 Which, when it was full, they drew to shore, and sat down, and gathered the good into vessels, but cast the bad away. [kjv]
The 7th and last of the Kingdom Parables in Matthew 13 is about the (implied) fish in the sea (of humanity).
The
"bad" is that of
"rotten" or
"putrid" or
"spoiled" (e.g., fruit). The
"vessels" may be
reflexive. Only the
"good" are
"arranged", not necessarily
"put", into
"vessels".
45. Matthew 13:48 Vessels
Matthew 13:48 Which, when it was full, they drew to shore, and sat down, and gathered the good into vessels, but cast the bad away. [kjv]
ην οτε επληρωθη αναβιβασαντες επι τον αιγιαλον και καθισαντες συνελεξαν τα καλα εις αγγη τα δε σαπρα εξω εβαλον [gnt]
Perhaps the
"rotten" do have a
"vessel".
What might be the
code word meaning of
"vessel"?
46. Matthew 13:48 Vessel build
Matthew 13:48 Which, when it was full, they drew to shore, and sat down, and gathered the good into vessels, but cast the bad away. [kjv]
The
"rotten" or
"bad" have been
eliminated from proceeding to the next step.
The
"good" are in the "
ark", so to speak. Do the
"good" with their
"vessels" now proceed to the next step? What is than next step?
They are now on the
"shore" which is a play on words with "
holy". Perhaps the next step is the "
wedding" "
feast".
47. Matthew 13:48-50 Rotten and good
Matthew 13:48 Which, when it was full, they drew to shore, and sat down, and gathered the good into vessels, but cast the bad away. [kjv]
ην οτε επληρωθη αναβιβασαντες επι τον αιγιαλον και καθισαντες συνελεξαν τα καλα εις αγγη τα δε σαπρα εξω εβαλον [gnt]
13:49 So shall it be at the end of the world: the angels shall come forth, and sever the wicked from among the just, [kjv]
ουτως εσται εν τη συντελεια του αιωνος εξελευσονται οι αγγελοι και αφοριουσιν τους πονηρους εκ μεσου των δικαιων [gnt]
13:50 And shall cast them into the furnace of fire: there shall be wailing and gnashing of teeth. [kjv]
και βαλουσιν αυτους εις την καμινον του πυρος εκει εσται ο κλαυθμος και ο βρυγμος των οδοντων [gnt]
The Greek word translated as
"bad" is that of
"rotten". The end of the
"rotten" is the "
furnace" of "
fire".
The ancient Greek word
"σαπρός" ≈ "rotten, putrid" and comes from
"σήπω" ≈ "make rotten, putrid". [Rodney Dangerfield, sap] The ancient Greek word
"πράσον" ≈ "leek" (plant).
The ancient Greek word
"καλός" ≈ "beautiful, good, right" and is often associated with
"ἀγαθός" ≈ "good, capable, trustworthy". A play on words can be
"ἀγηθής" ≈ "joyless" (of a person).
48. Nets
Discuss: The "
nets" are neither "
good" nor "
bad". It is what is in the "
nets" that are "
good" or "
bad".
If the
"fruit" is collected (and then separated) from the "
nets", are the "
nets" needed?
49. Matthew 23:38-39 House of oppressed believers
Matthew 23:38 Behold, your house is left unto you desolate. [kjv]
ιδου αφιεται υμιν ο οικος υμων [gnt]
23:39 For I say unto you, Ye shall not see me henceforth, till ye shall say, Blessed is he that cometh in the name of the Lord. [kjv]
λεγω γαρ υμιν ου μη με ιδητε απ αρτι εως αν ειπητε ευλογημενος ο ερχομενος εν ονοματι κυριου [gnt]
Paraphrase:
I say to you, you will not (potentially and actually) see (with understanding) me (what I have been saying) from now until you say, blessed (as a good word, not as in happy) is the one (house of believers who you have been oppressing) who comes (to truly worship) in the name of the Lord.
As the last verse in chapter 23, this meaning fits well everything Jesus says before (in Matthew 23) and after (in Matthew 24). This is not, however, the traditional meaning of this verse. Why might that be?
When might the religious elite start to cooperate, on an equal level, with those they are (deceptively) oppressing (for their own benefit)?
50. Houses
Discuss: The "
houses" are neither "
good" nor "
bad". It is what is in the "
houses" that are "
good" or "
bad".
How does one determine if a
"house" is "
good" or "
bad"?
If the
"fruit" is collected from the
"houses", are the
"houses" needed?
51. Trees
Discuss: The
"trees" are neither "
good" nor "
bad". It is what is in the
"trees" that are "
good" or "
bad".
How does one determine if a
"tree" is "
good" or "
bad"? If the
"fruit" is collected from the
"trees", are the
"trees" needed? Can all of the
"trees" then be thrown into the "
fire"?
Are there any "good" "trees"? Are all "trees" "bad"?
52. Matthew 3:10 Root of trees
Matthew 3:10 And now also the axe is laid unto the root of the trees: therefore every tree which bringeth not forth good fruit is hewn down, and cast into the fire. [kjv]
ηδη δε η αξινη προς την ριζαν των δενδρων κειται παν ουν δενδρον μη ποιουν καρπον καλον εκκοπτεται και εις πυρ βαλλεται [gnt]
As commentary added by Matthew, John the Baptist is speaking. Neither appears to be clued into the specific code meanings used by Jesus for these words. To what does the "
root" and the associated
"tree" refer?
☐ A person who does not bring forth good fruit (the ultimate "
fish fry").
☐ A human infrastructure (empire, church, etc.) that does not bring forth good fruit where the "
root" is the leader (in for a "
rude" or "
root" awakening).
What could this
"tree" refer to
historically?
☐ Rome, ☐ Judea under Herod, ☐ Israel (as the fig tree),
☐ church (sand infrastructure), ☐ other trees/empires/mountains,
53. Matthew 3:10
Matthew 3:10 And now also the axe is laid unto the root of the trees: therefore every tree which bringeth not forth good fruit is hewn down, and cast into the fire. [kjv]
ηδη δε η αξινη προς την ριζαν των δενδρων κειται παν ουν δενδρον μη ποιουν καρπον καλον εκκοπτεται και εις πυρ βαλλεται [gnt]
"και" ≈ "and".
"εις" ≈ "into".
"καιεις" ≈ "(you) burn".
It appears that Matthew wrote down what Jesus said verbatim. When it came time to fill in the background and, in some cases, add commentary, Matthew tends to use some of the phrases that Jesus had actually stated. It is not clear that Matthew was aware of any play on words in what Jesus said since they were actual phrases with an actual literal meaning.
Some people take everything literally. Did you know that kleptomaniacs take everything literally?
54. Matthew 3:10
KJV: And now also the axe is laid unto the root of the trees: therefore every tree which bringeth not forth good fruit is hewn down, and cast into the fire.
Greek: ηδη δε και η αξινη προς την ριζαν των δενδρων κειται παν ουν δενδρον μη ποιουν καρπον καλον εκκοπτεται και εις πυρ βαλλεται
55. Matthew 7:17-20 Verses
Matthew 7:17 Even so every good tree bringeth forth good fruit; but a corrupt tree bringeth forth evil fruit. [kjv]
ουτως παν δενδρον αγαθον καρπους καλους ποιει το δε σαπρον δενδρον καρπους πονηρους ποιει [gnt]
7:18 A good tree cannot bring forth evil fruit, neither can a corrupt tree bring forth good fruit. [kjv]
ου δυναται δενδρον αγαθον καρπους πονηρους ενεγκειν ουδε δενδρον σαπρον καρπους καλους ποιειν [gnt]
7:19 Every tree that bringeth not forth good fruit is hewn down, and cast into the fire. [kjv]
παν δενδρον μη ποιουν καρπον καλον εκκοπτεται και εις πυρ βαλλεται [gnt]
7:20 Wherefore by their fruits ye shall know them. [kjv]
αραγε απο των καρπων αυτων επιγνωσεσθε αυτους [gnt]
56. Matthew 7:17 Statements
Matthew 7:17 Even so every good tree bringeth forth good fruit; but a corrupt tree bringeth forth evil fruit. [kjv]
ουτως παν δενδρον αγαθον καρπους καλους ποιει το δε σαπρον δενδρον καρπους πονηρους ποιει [gnt]
Before continuing, let us look at this verse that starts the sequence. Is this verse a statement of reality? What is the domain of
"every"? The
"bringeth forth" is that of
"make". Jesus does not use the word
"make" in a good sense.
Does a "good" "not-eating" "tree" "make" "good" "raca" "fruit"? Isn't this a contradiction in terms?
Does a "rotten" or "plastic" "made-in-clay" or "sand" "tree" "make" "evil" or "oppressive" "fruit" or "twigs"? Isn't this a tautology?
Can a "rotten" "tree" appear to produce "good" "fruit"? Is that not the definition of "hypocrite" or "acting" or "pretending"?
Since the statements appear to have issues, perhaps they are intended as questions.
57. Matthew 7:17 Questions
Matthew 7:17 Even so every good tree bringeth forth good fruit; but a corrupt tree bringeth forth evil fruit. [kjv]
ουτως παν δενδρον αγαθον καρπους καλους ποιει το δε σαπρον δενδρον καρπους πονηρους ποιει [gnt]
The verse starts with the Greek word for
"therefore" is a conclusion from what was just said. The domain of
"all" may be the domain of what was just said. Here is a paraphrase of this verse as questions which would be the exact same words but with the voice raised at the end.
Therefore, (does) every tree that is good make good/tasty fruit?
And (does) every tree that is rotten make evil/oppressive fruit?
From this, should you be concerned about the
"all", just mentioned, being
deceptive, as in a "
hypocrite", in "
pretending" to
"make" "good/tasty" "fruit"? What was just mentioned?
58. Matthew 7:17 Hypocrites
Matthew 7:17 Even so every good tree bringeth forth good fruit; but a corrupt tree bringeth forth evil fruit. [kjv]
ουτως παν δενδρον αγαθον καρπους καλους ποιει το δε σαπρον δενδρον καρπους πονηρους ποιει [gnt]
Would a
deceptive hypocrite want you to think that these are
rules to determine between
"good" and
"rotten" "trees"? And they will certainly let you know the criteria on which to make this outer judgment. They may even offer to provide you with the
next steps.
Let us look at the context of the preceding verse and then the verse preceding that.
59. Matthew 7:16 Observation of fruit inspection
Matthew 7:16 Ye shall know them by their fruits. Do men gather grapes of thorns, or figs of thistles? [kjv]
απο των καρπων αυτων επιγνωσεσθε αυτους μητι συλλεγουσιν απο ακανθων σταφυλας η απο τριβολων συκα [gnt]
Who is
"them"? Who is
"their"? The ancient Greek word
"ἀπο" ≈ "away from" and which has an idea of a
"separating distance".
"You" will "know" them by their "fruits".
God will "know" them by their "fruits".
What is the difference in what is known? Might this verse be a question rather than a statement? That is, the same words but voice raised at the end.
As questions:
Away/apart from the fruit of them, will you know them? Neither gather they away from thorns grapes or away from thistles figs?
There are three Greek words that appear not to have been translated as well as part of another word. Might these be important?
60. Matthew 7:18 Carry forth
Matthew 7:18 A good tree cannot bring forth evil fruit, neither can a corrupt tree bring forth good fruit. [kjv]
ου δυναται δενδρον αγαθον καρπους πονηρους ενεγκειν ουδε δενδρον σαπρον καρπους καλους ποιειν [gnt]
"ενεγκειν" ≈ "carry".
"ἐν" ≈ "in".
"ἔχειν" ≈ "had"
A
"good" "tree" does
"not" "carry" or
"have" "in" it
"rotten" "fruit".
Note that some Greek manuscripts have
"make" or
"cause" rather than
"carry".
Salt verse: It is not good to keep or carry bad salt.
Eye verse: If the eye (bird, leader) entraps, cut it out (block it off).
Eye verse: If the hand (pig) entraps, cut it out (block it off).
61. Matthew 7:19 Cut down
Matthew 7:19 Every tree that bringeth not forth good fruit is hewn down, and cast into the fire. [kjv]
παν δενδρον μη ποιουν καρπον καλον εκκοπτεται και εις πυρ βαλλεται [gnt]
"κάρφος" ≈ "twig, splinter"
"καρπός" ≈ "fruit"
A
"tree" represents the human infrastructure of a human organization.
If the "
good"
"fruit" is taken off a
"tree", can the
"tree" then be "
burnt"?
What happens if you have no
"fruit" and are just a
"twig" and still attached to the
"tree"?
62. Matthew 7:19 Fire
Matthew 7:19 Every tree that bringeth not forth good fruit is hewn down, and cast into the fire. [kjv]
παν δενδρον μη ποιουν καρπον καλον εκκοπτεται και εις πυρ βαλλεται [gnt]
The Greek word for
"red" is related to the ancient Greek word
"πῦρ" ≈ "fire" which is from the
PIE (Proto Indo-European) root
"*PEHWR" ≈ "fire" and is related to the English word
"fire" through Grimm's Law.
The English word
"pyre" comes from the Latin word
"pyre" ≈ "funeral pyre" which comes from the ancient Greek word
"πυρά" ≈ "funeral pyre" which comes from
"πῦρ" ≈ "fire". How do we know that a
"fire" is
burning? Who is burning in a
"fire"?
Greek (order used):
... and into (a) fire thrown. (play on words)
English:
... and thrown into (a) fire. (no play on words)
Greek (order not used):
... and thrown into (a) fire. (no play on words)
63. Matthew 7:19 Thrown into the fire
Matthew 7:19 Every tree that bringeth not forth good fruit is hewn down, and cast into the fire. [kjv]
παν δενδρον μη ποιουν καρπον καλον εκκοπτεται και εις πυρ βαλλεται [gnt]
Greek:
... and into (a) fire thrown. (play on words)
Greek:
... and thrown into (a) fire. (no play on words)
English:
... and thrown into (a) fire. (no play on words)
"και" ≈ "and" and "εις" ≈ "into".
"καίεις" ≈ "(you) burn" (second person singular indicative).
"βάλλω" ≈ "throw" which is the source of the English word "ballistic".
64. Matthew 7:19 Trees and fire
Matthew 7:19 Every tree that bringeth not forth good fruit is hewn down, and cast into the fire. [kjv]
παν δενδρον μη ποιουν καρπον καλον εκκοπτεται και εις πυρ βαλλεται [gnt]
Discuss:
If the "fruit" is removed, is there any need for the "tree".
Are all "trees" cut down and thrown into the "fire"?
What happens if you are a "twig" and still attached to the "tree"?
65. Matthew 7:20 Fruits and twigs
Matthew 7:20 Wherefore by their fruits ye shall know them. [kjv]
αραγε απο των καρπων αυτων επιγνωσεσθε αυτους [gnt]
"ἆράγε" ≈ "therefore"
"ἄρακα" ≈ "not raca" (with the negating alpha prefix).
"καρπός" ≈ "fruit"
"κάρφος" ≈ "twig, splinter"
Greek: So (in fact), you shall know them by their fruit. (statement)
Greek: So (in fact), you shall know them by their fruit? (question)
Play: Not raca (supporting the council), you shall secure/fasten them by their twigs. (play on words)
66. Matthew 7:17 Trees
Matthew 7:17 Even so every good tree bringeth forth good fruit; but a corrupt tree bringeth forth evil fruit. [kjv]
ουτως παν δενδρον αγαθον καρπους καλους ποιει το δε σαπρον δενδρον καρπους πονηρους ποιει [gnt]
The
ancient Greek word
"δένδρον" ≈ "tree". The Bible in general and Jesus in particular use the word for
"tree" as the
human infrastructure of an empire or organization. A
"bird" can "
reside" in a
"tree".
By contrast,
grapes grow on a
vine and are
not trees. A
vine can
appear as a
tree given proper trellising.
67. Matthew 7:13 Paraphrase
Matthew 7:13 Enter ye in at the strait gate: for wide is the gate, and broad is the way, that leadeth to destruction, and many there be which go in thereat: [kjv]
εισελθατε δια της στενης πυλης οτι πλατεια και ευρυχωρος η οδος η απαγουσα εις την απωλειαν και πολλοι εισιν οι εισερχομενοι δι αυτης [gnt]
Paraphrase.
Go/come in through the [way of life] narrow gate [cave] seeing that wide [the ships] and broad [good calling] the path that leads away [devotion] into the loss/destruction and many there are who go/come in [into works remain]through it
| 7:13 |
to the right |
Go /come in through the [way of life] narrow/tight gate [cave] |
| 7:13 |
to the left |
seeing that wide [the ships] and broad [good calling] the path |
| 7:13 |
to the left |
that leads away [devotion] into the loss (from doing good) |
| 7:13 |
to the left |
and many there are who go/come in [into works remain] |
| 7:13 |
to the left |
through it. |
68. Matthew 7:14 Paraphrase
Matthew 7:14 Because strait is the gate, and narrow is the way, which leadeth unto life, and few there be that find it. [kjv]
οτι στενη η πυλη και τεθλιμμενη η οδος η απαγουσα εις την ζωην και ολιγοι εισιν οι ευρισκοντες αυτην [gnt]
Paraphrase.
Seeing that narrow (is) the gate [clay/sand] and scattered [but cattle] the path that leads away into the life and few there are who find it
| 7:14 |
to the right |
seeing that narrow/tight (is) the gate [clay/sand] |
| 7:14 |
to the right |
and scattered [but cattle feeding] the path that leads away [devotion] |
| 7:14 |
to the left |
into the life (as a wolf/bird inside as a sheep) |
| 7:14 |
to the right |
and few [I burn wolves/birds] there are |
| 7:14 |
to the right |
who will find it. |
69. Matthew 7:15 Warning
Matthew 7:15 Beware of false prophets, which come to you in sheep's clothing, but inwardly they are ravening wolves. [kjv]
προσεχετε απο των ψευδοπροφητων οιτινες ερχονται προς υμας εν ενδυμασιν προβατων εσωθεν δε εισιν λυκοι αρπαγες [gnt]
Can you determine what is
inside from what you see
outside?
How are we to understand this verse?
Are there any examples we can use? What is the nature of the "
wolf"?
☐ External threat that is to be resisted from inside using "
unity".
☐ Internal threat that is to be handled from inside.
Has it ever happened that a wolf-dog posing as sheep-dog will claim that someone coming in to point out the truth is the real wolf-dog and a threat to the congregation?
70. Matthew 7:15 Sheep dogs and wolf dogs
Matthew 7:15 Beware of false prophets, which come to you in sheep's clothing, but inwardly they are ravening wolves. [kjv]
προσεχετε απο των ψευδοπροφητων οιτινες ερχονται προς υμας εν ενδυμασιν προβατων εσωθεν δε εισιν λυκοι αρπαγες [gnt]
Dogs are known as man's best friend. The
dog breed is related to the
wolf breed and can
interbreed. Two
dogs may appear similar, but one may be a
sheep dog and another a
wolf dog.
A sheep dog is like a bishop who travels around keeping the faithful in line.
A wolf dog or ravenous wolf is a (false ) leader or eye in the church not sparing the flock. Jesus uses the word "wolf" in a manner similar to how he refers to the "birds".
Jesus warns of this. It might be important and useful to distinguish these types of
dogs.
71. Matthew 7:15
Matthew 7:15 Beware of false prophets, which come to you in sheep's clothing, but inwardly they are ravening wolves. [kjv]
7:16: Away/apart from the fruit of them, will you know them? Neither gather they away from thorns grapes or away from thistles figs?
7:17a: Therefore, (does) every tree that is good make good fruit?
7:17b: And (does) every tree that is rotten make evil/oppressive fruit?
7:18: (You are telling me that) A good tree cannot carry evil/oppressive fruit? Neither can an evil tree make good fruit?
7:19: Every tree that does not make good fruit is cut down and into [you burn] fire thrown.
What happens if a wold-dog deceives using these verses? That is, changes questions into statements and then claims verification/validation that they are making a good tree (so they are good)? How good will those sheep feel about what they have been doing to support their
"tree" for the wolf-dog?
72. Matthew 7:21-23
Matthew 7:21 Not every one that saith unto me, Lord, Lord, shall enter into the kingdom of heaven; but he that doeth the will of my Father which is in heaven. [kjv]
7:22 Many will say to me in that day, Lord, Lord, have we not prophesied in thy name? and in thy name have cast out devils? and in thy name done many wonderful works? [kjv]
7:23 And then will I profess unto them, I never knew you: depart from me, ye that work iniquity. [kjv]
These
three verses seem somewhat out of place at the end of the Sermon on the Mount, right
before the summary of the houses on rock and sand.
Trying to connect these verses in sequence can lead to some strange results. If one puts then in the context of the TenWordPin model, they can make more sense.
73. Matthew 7:21-23 Sermon on the Mount before the summary
Matthew 7:21 Not every one that saith unto me, Lord, Lord, shall enter into the kingdom of heaven; but he that doeth the will of my Father which is in heaven. [kjv]
7:22 Many will say to me in that day, Lord, Lord, have we not prophesied in thy name? and in thy name have cast out devils? and in thy name done many wonderful works? [kjv]
7:23 And then will I profess unto them, I never knew you: depart from me, ye that work iniquity. [kjv]
There is a
surprise waiting. The verses for the "
houses" built on "
rock" and on "
sand" follow which end the Sermon on the Mount.
How valuable is a "prophet's" "reward"?
How valuable is a "righteous" or "ministering" reward? Think "goats" in the parable of the "sheep" and "goats".
If one is not of God, can one actually "
cast out" "
devils" since that would "
divide" the "
house" (built on sand)? The Greek word for
"profess" is that of "
agree" as in "
same reasoning" and often translated as
"confess".
In the TenWordPin model, this sequence of
three verses completes
four verses after the Beatitudes and the first sequence of seven.
74. Matthew 12:33 Good and rotten trees
Matthew 12:33 Either make the tree good, and his fruit good; or else make the tree corrupt, and his fruit corrupt: for the tree is known by his fruit. [kjv]
η ποιησατε το δενδρον καλον και τον καρπον αυτου καλον η ποιησατε το δενδρον σαπρον και τον καρπον αυτου σαπρον εκ γαρ του καρπου το δενδρον γινωσκεται [gnt]
It's a tree, wooden you know! Let's make like a tree and get out of here.
Jesus: Freely you have received. Freely give. ... Know the truth and the truth will make you free.
Birds: Treely you have received. Treely give. ... Know the root and the root will make you (a) tree.
75. Matthew 12:33 Good and rotten trees
Matthew 12:33 Either make the tree good, and his fruit good; or else make the tree corrupt, and his fruit corrupt: for the tree is known by his fruit. [kjv]
η ποιησατε το δενδρον καλον και τον καρπον αυτου καλον η ποιησατε το δενδρον σαπρον και τον καρπον αυτου σαπρον εκ γαρ του καρπου το δενδρον γινωσκεται [gnt]
Can one "make" the "tree" and the "fruit" "beautiful" or "raca"?
Can one "make" the "tree" and the "fruit" "rotten" or "plastic"?
Is the "tree" really "known" by it's "fruit"?
What is the
information content? Whose
POV (Point of View) is being used?
76. Matthew 12:33 Good and rotten trees
Matthew 12:33 Either make the tree good, and his fruit good; or else make the tree corrupt, and his fruit corrupt: for the tree is known by his fruit. [kjv]
η ποιησατε το δενδρον καλον και τον καρπον αυτου καλον η ποιησατε το δενδρον σαπρον και τον καρπον αυτου σαπρον εκ γαρ του καρπου το δενδρον γινωσκεται [gnt]
Notice that the Latin uses the same word for the Greek
"rotten" "fruit" in verse 33 and for
"evil" man in verse 35. It is reasonable to assume that if Jesus intended these two be the same, Matthew would have used the same Greek word in each verse.
A
mountain represents an
empire. A
tree represents the human infrastructure of an empire. The
root of the tree represents the human
leader. In computer science, a single person would be a (degenerate)
tree structure. That is, a tree with no branches and one leaf - the root of the (degenerate) tree.
77. Matthew 12:33 Good and rotten fruit
Matthew 12:33 Either make the tree good, and his fruit good; or else make the tree corrupt, and his fruit corrupt: for the tree is known by his fruit. [kjv]
η ποιησατε το δενδρον καλον και τον καρπον αυτου καλον η ποιησατε το δενδρον σαπρον και τον καρπον αυτου σαπρον εκ γαρ του καρπου το δενδρον γινωσκεται [gnt]
Assume that the
"tree" represents a human hierarchy as in a religious establishment such as the one Jesus is addressing. Here are the choices provided.
Make the "tree" good and the fruit good [raca].
Make the "tree" rotten and the fruit evil/oppressive [made in clay, plastic].
This verse would not need to be said unless something else were happening.
It appears that the
"rotten" "tree" was trying to make the fruit appear as
"good" fruit. Why would a
"good" "tree" try to make the fruit appear as
"rotten"? Might any
"idle words" used to make the fruit
appear "good" need an "
accounting"?
Jesus is the "
vine" and we are the "
branches" (of the vine, not the tree).
78. Matthew 12:33 Good and rotten fruit
Matthew 12:33 Either make the tree good, and his fruit good; or else make the tree corrupt, and his fruit corrupt: for the tree is known by his fruit. [kjv]
η ποιησατε το δενδρον καλον και τον καρπον αυτου καλον η ποιησατε το δενδρον σαπρον και τον καρπον αυτου σαπρον εκ γαρ του καρπου το δενδρον γινωσκεται [gnt]
The statement "
The tree is known by its fruit." is an
ambiguous statement based on the viewpoint of who "
knows" or "
infers" what.
God "knows" (sees) both the inside and the outside of the "fruit".
Man "knows" (sees) only the outside of the "fruit".
From computability theory, it may not be possible to always determine in
all cases if the inside is
"good" or
"rotten". An "
accounting" may be necessary for
"idle words" so that a
decision procedure can be used to resolve ambiguities.
The Greek word for
"fruit" is masculine and takes the
grammatical gender of "
his".
79. Matthew 12:33 Questionable statement
Matthew 12:33 Either make the tree good, and his fruit good; or else make the tree corrupt, and his fruit corrupt: for the tree is known by his fruit. [kjv]
η ποιησατε το δενδρον καλον και τον καρπον αυτου καλον η ποιησατε το δενδρον σαπρον και τον καρπον αυτου σαπρον εκ γαρ του καρπου το δενδρον γινωσκεται [gnt]
Can one
always know the
tree, good or rotten, by the
fruit?
Statement: ... for the tree is known by his fruit!
Question: ... for (is) the tree known by his fruit?
A
question allows a yes or no answer. A
statement requires a yes answer.
Discuss: Which translation, statement or question, might the church (historically) prefer?
Let us look ahead to verses with this questionable construct.
80. Matthew 12:34
Matthew 12:34 O generation of vipers, how can ye, being evil, speak good things? for out of the abundance of the heart the mouth speaketh. [kjv]
γεννηματα εχιδνων πως δυνασθε αγαθα λαλειν πονηροι οντες εκ γαρ του περισσευματος της καρδιας το στομα λαλει [gnt]
Can one
always know the
heart, good or evil, by what one
speaks?
Statement: ... for out of the abundance of the heart the mouth speaketh!
Question: ... for out of the abundance of the heart the mouth speaketh?
A
question allows a yes or no answer. A
statement requires a yes answer.
Does not Jesus often call the religious establishment "
hypocrites" as in
pretending or
acting? The Greek definition of "
hypocrite" means that you "
think" in your "
heart" one thing and "
say" another. How can then one know about the "
heart" from what one "
says"?
Discuss: Which translation, statement or question, might the church (historically) prefer?
81. Matthew 12:37
Matthew 12:37 For by thy words thou shalt be justified, and by thy words thou shalt be condemned. [kjv]
εκ γαρ των λογων σου δικαιωθηση και εκ των λογων σου καταδικασθηση [gnt]
A
question allows a yes or no answer. A
statement requires a yes answer.
Statement: ... for by your reasoning you will be justified and by your reasoning you will be condemned!
Question: ... for by your reasoning you will be justified and by your reasoning you will be condemned?
A
question allows a yes or no answer. A
statement requires a yes answer.
Is one
justified or
condemned by one's
reasoning (alone)? Does it matter what one actually
says or
does? How does one do or not do the will of the Father by one's
reasoning?
Discuss: Which translation, statement or question, might the church (historically) prefer?
In the next verse, the religious elite will "
answer" what Jesus said. Did Jesus ask a question? This verse can be taken as a question.
82. Matthew 12:34 Generations
Matthew 12:34 O generation of vipers, how can ye, being evil, speak good things? for out of the abundance of the heart the mouth speaketh. [kjv]
γεννηματα εχιδνων πως δυνασθε αγαθα λαλειν πονηροι οντες εκ γαρ του περισσευματος της καρδιας το στομα λαλει [gnt]
"γεννήματα" ≈ "fruit, offspring" and "ἔχιδων" ≈ "(of) snakes, treacherous persons". [wind shield vipers]
"γένη" ≈ "generations" and "μάταιε" ≈ "vain, futile, empty, worthless" (vocative) and "χῖδρον" ≈ "unripe wheaten groats, rubbed from the ear of the hands",
The
grain rubbing might relate to the beginning of the chapter and the disciples picking and eating grain in the field.
The
ancient Greek word
"μάταιος" ≈ "vain, futile, empty, worthless".
The
ancient Greek word
"γενεά" ≈ "birth, race, generation, offspring".
83. Fruit storage
 |
It's a net. Did you catch that? How about next time?
|
 |
It's a house. How's that again?
|
 |
It's a tree. Wouldn't you know? Don't be rude?
|
 |
It's a head. Do you need a heads up to get ahead? Have you heard?
|
84. Comparison
 |
Caught in the net.
|
 |
Members of the house.
|
 |
Fruit of the tree.
|
 |
Hairs of the head.
|
In each case, what might be the
decision procedure for deciding if the
inside is "
good" or "
rotten"?
85. Matthew and Luke
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.
86. 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.
87. Matthew 7:24
KJV: Therefore whosoever heareth these sayings of mine, and doeth them, I will liken him unto a wise man, which built his house upon a rock:
Greek: πας ουν οστις ακουει μου τους λογους τουτους και ποιει αυτους ομοιωσω αυτον ομοιωθησεται ανδρι φρονιμω οστις ωκοδομησεν αυτου την οικιαν αυτου επι την πετραν
88. Matthew 7:25
KJV: And the rain descended, and the floods came, and the winds blew, and beat upon that house; and it fell not: for it was founded upon a rock.
Greek: και κατεβη η βροχη και ηλθον ηλθαν οι ποταμοι και επνευσαν οι ανεμοι και προσεπεσον προσεπεσαν τη οικια εκεινη και ουκ επεσεν τεθεμελιωτο γαρ επι την πετραν
89. House built on rock
The rain, rivers and wind beat on the house, not the foundation of rock.
The house did not fall.
90. Matthew 7:26
KJV: And every one that heareth these sayings of mine, and doeth them not, shall be likened unto a foolish man, which built his house upon the sand:
Greek: και πας ο ακουων μου τους λογους τουτους και μη ποιων αυτους ομοιωθησεται ανδρι μωρω οστις ωκοδομησεν αυτου την οικιαν αυτου επι την αμμον
91. Matthew 7:27
KJV: And the rain descended, and the floods came, and the winds blew, and beat upon that house; and it fell: and great was the fall of it.
Greek: και κατεβη η βροχη και ηλθον ηλθαν οι ποταμοι και επνευσαν οι ανεμοι και προσεκοψαν τη οικια εκεινη και επεσεν και ην η πτωσις αυτης μεγαλη
Latin: et descendit pluvia et venerunt flumina et flaverunt venti et inruerunt in domum illam et cecidit et fuit ruina eius magna
Wessex: Þa rinde hyt. & þaer com flod. & bleowen windes. & aruren on þt hus. & þt hus feol. & his ryre waes mychel.
Russian: и пошел дождь, и разлились реки, и подули ветры, и налегли на дом тот; и он упал, и было падение его великое.
92. Flood of rivers
93. Bias
For some reason, the
KJV (King James Version) and many English versions translate "
rivers" as "
floods", possibly assuming that the corresponding word in the corresponding verse in Luke should be used as the word here.
94. Luke 6:48
KJV: He is like a man which built an house, and digged deep, and laid the foundation on a rock: and when the flood arose, the stream beat vehemently upon that house, and could not shake it: for it was founded upon a rock.
Greek: ομοιος εστιν ανθρωπω οικοδομουντι οικιαν ος εσκαψεν και εβαθυνεν και εθηκεν θεμελιον επι την πετραν πλημμυρας πλημμυρης δε γενομενης προσερρηξεν προσερηξεν ο ποταμος τη οικια εκεινη και ουκ ισχυσεν σαλευσαι αυτην τεθεμελιωτο γαρ επι την πετραν δια το καλως οικοδομησθαι αυτην
95. Floods
Luke uses the Greek word for "floods" here.
In many "floods", many structures are destroyed and removed from their place.
96. Luke 6:49
KJV: But he that heareth, and doeth not, is like a man that without a foundation built an house upon the earth; against which the stream did beat vehemently, and immediately it fell; and the ruin of that house was great.
Greek: ο δε ακουσας και μη ποιησας ομοιος εστιν ανθρωπω οικοδομησαντι οικιαν επι την γην χωρις θεμελιου η προσερρηξεν προσερηξεν ο ποταμος και ευθεως επεσεν ευθυς συνεπεσεν και εγενετο το ρηγμα της οικιας εκεινης μεγα
In the above verse, Matthew uses "
sand" while Luke uses "
earth". Luke uses the Matthew word for "
rivers" translated here as "
stream".
The "
without a foundation" is not in Matthew. This house is not on "
sand". It is on "
earth". Can you imagine a "
stream" (a very small river) beating on a "
house"?
97. Rainfall and floods
How much rainfall and flooding were common to this arid area of Judea when Jesus spoke this parable?
Many English translators appear to have made assumptions that since the river destroyed the house, it must have risen as a flood, as if there is no other way for this to happen (symbolically, etc.).
That is a danger with making unnecessary assumptions in a translation.
98. Bias
This appears to be a place where theologians decided to deliberately translate a word in a way that is not the common definition of that word and that word thereupon gets placed in the Bible dictionary (e.g., Strongs) as a definition of that word. People then use that dictionary and say, see here, that is the definition of that word. This is a form of circular reasoning.
99. House built in sand
The rain, rivers and wind beat on the house, not the foundation of sand.
The house fell and the fall was great.
100. House and foundation
It is interesting in the verses in Matthew that the rain, floods and wind beat on the house and not on the foundation.
Whatever the foundation, any model for this parable should account for the rain, rivers and wind beating on the
house and not on the
foundation.
101. Alternative idea
If the parable were, in fact, of a house built of rock and a house built of sand, would that make any difference in the interpretation of the parable?
102. Foundations
There are two foundations.
rock
sand (earth in Luke)
103. The ambiguous rock
Matthew 16:18 And I say also unto thee, That thou art Peter, and upon this rock I will build my church; and the gates of hell shall not prevail against it. [kjv]
καγω δε σοι λεγω οτι συ ει πετρος και επι ταυτη τη πετρα οικοδομησω μου την εκκλησιαν και πυλαι αδου ου κατισχυσουσιν αυτης [gnt]
… Petrus … petram … ecclesiam … [v]
The body gestures and non-verbal communication are not in the text. Thus, the statement is ambiguous. Is Peter the "
rock" on which the church of Jesus was to be built? Is it the "
rock" of the statement of faith by Peter. Is it both?
104. Matthew 16:18
KJV: And I say also unto thee, That thou art Peter, and upon this rock I will build my church; and the gates of hell shall not prevail against it.
Greek: καγω δε σοι λεγω οτι συ ει πετρος και επι ταυτη τη πετρα οικοδομησω μου την εκκλησιαν και πυλαι αδου ου κατισχυσουσιν αυτης
Latin: et ego dico tibi quia tu es Petrus et super hanc petram aedificabo ecclesiam meam et portae inferi non praevalebunt adversum eam
105. Peter
106. Christ as the rock
1 Corinthians 10:4 And did all drink the same spiritual drink: for they drank of that spiritual Rock that followed them: and that Rock was Christ. [kjv]
και παντες το αυτο πνευματικον επιον πομα επινον γαρ εκ πνευματικης ακολουθουσης πετρας η πετρα δε ην ο χριστος [gnt]
… spiritali … petra petra … [v]
What does Paul say about the identity of the "
rock"?
In the "
spiritual Rock", Paul appears to be referring to the "
Shekinah glory", a topic for another time.
The Latin word
"spiritali" ≈ "spiritual, spirit".
107. Sand
The other foundation is sand.
108. Proverbs 27:3 Sand
Proverbs 27:3 A stone is heavy, and the sand weighty; but a fool's wrath is heavier than them both. [kjv]
βαρυ λιθος και δυσβαστακτον αμμος οργη δε αφρονος βαρυτερα αμφοτερων [lxx]
… piedra… arena … [es]
Sand is a granular material consisting of many materials but usually contains a lot of silicon. Sand shifts easily and is not a stable foundation on which to build.
The modern Greek word
"άμμος" (AM-mos) ≈ "sand, dust" and is related to the modern Greek word
"άμαθος" (A-ma-thos) ≈ "sand, dust".
The English phrase "
shifting sand" has to do with something not being as stable as one might be expect - due to unforeseen (sometimes chaotic) changes (as with the wind or storms).
The Latin word
"arena" ≈ "sand, arena" as gladiator combatants fought each other on a sand floor in on open area with spectators.
109. Sand
The LXX sometimes uses "sand" as "dust".
In Genesis 13:16 God make a promise to Abraham.
110. Genesis 13:16
KJV: And I will make thy seed as the dust of the earth: so that if a man can number the dust of the earth, then shall thy seed also be numbered.
Hebrew: ושמתי את זרעך כעפר הארץ אשר אם יוכל איש למנות את עפר הארץ גם זרעך ימנה׃
Greek: και ποιησω το σπερμα σου ως την αμμον της γης ει δυναται τις εξαριθμησαι την αμμον της γης και το σπερμα σου εξαριθμηθησεται
Latin: faciamque semen tuum sicut pulverem terrae si quis potest hominum numerare pulverem semen quoque tuum numerare poterit
111. Sand as dust
112. Isaiah 10:22
KJV: For though thy people Israel be as the sand of the sea, yet a remnant of them shall return: the consumption decreed shall overflow with righteousness.
Hebrew: כי אם יהיה עמך ישראל כחול הים שאר ישוב בו כליון חרוץ שוטף צדקה׃
Greek: και εαν γενηται ο λαος ισραηλ ως η αμμος της θαλασσης το καταλειμμα αυτων σωθησεται λογον γαρ συντελων και συντεμνων εν δικαιοσυνη
Wycliffe: Forwhi, Israel, if thi puple is as the grauel of the see, the relifs schulen be turned therof; an endyng maad schort schal make riytfulnesse to be plenteuouse.
113. Jesus
Jesus often refers to himself as the "son of man" which in Hebrew is also saying "son of Adam" or "son of dirt" (or dust or, in this case, sand) .
114. Human organizations
Is it possible to build a house, as in the "
house of Israel" on "
sand" or "
dust" or human beings?
This happens all the times in human hierarchical organizations such as some (large organized) churches, governments, etc.
115. Granite
116. Mark 4:31
KJV: It is like a grain of mustard seed, which, when it is sown in the earth, is less than all the seeds that be in the earth:
Greek: ως κοκκω σιναπεως ος οταν σπαρη επι της γης μικροτερος μικροτερον ον παντων των σπερματων εστιν των επι της γης
Latin: sicut granum sinapis quod cum seminatum fuerit in terra minus est omnibus seminibus quae sunt in terra
117. Mark 4:32
KJV: But when it is sown, it groweth up, and becometh greater than all herbs, and shooteth out great branches; so that the fowls of the air may lodge under the shadow of it.
Greek: και οταν σπαρη αναβαινει και γινεται μειζον παντων των λαχανων μειζων και ποιει κλαδους μεγαλους ωστε δυνασθαι υπο την σκιαν αυτου τα πετεινα του ουρανου κατασκηνουν κατασκηνοιν
Latin: et cum seminatum fuerit ascendit et fit maius omnibus holeribus et facit ramos magnos ita ut possint sub umbra eius aves caeli habitare
118. Parable
In the above parable, the grains (believers, small group churches) become a big tree (hierarchy, big organized church) such that the birds (evil ones, non-believers) come and nest (reside and live) in the shadow of it.
Great branches are the sign of a tree (empire with a leader) and not a vine (with small branches close to the main vine branch).
119. Sand
Sand consist of many tiny grains.
Sand is produced by breaking "granite" into very small pieces.
120. Images
Just as (small) man is made in the image of (a big and great) God, so too, (small) sand particles are made in the image of (a big and large) granite rock.
A grain of sand is, so to speak, a "chip off the old block". In terms of silicon, that chip might be a microchip.
121. Elements
There are three elements.
rain
rivers (floods in KJV)
wind
122. Rivers
In John, we have the concept of "rivers" and living "water" from the "wind" of the Holy Spirit.
Such are beneficial to a house built on the "rock".
123. John 7:38
KJV: He that believeth on me, as the scripture hath said, out of his belly shall flow rivers of living water.
Greek: ο πιστευων εις εμε καθως ειπεν η γραφη ποταμοι εκ της κοιλιας αυτου ρευσουσιν υδατος ζωντος
124. John 7:39
KJV: (But this spake he of the Spirit, which they that believe on him should receive: for the Holy Ghost was not yet given; because that Jesus was not yet glorified. )
Greek: τουτο δε ειπεν περι του πνευματος ου ο εμελλον λαμβανειν οι πιστευοντες πιστευσαντες εις αυτον ουπω γαρ ην πνευμα αγιον οτι ο ιησους ουδεπω ουπω εδοξασθη
125. Revelation 16:4
Revelation 16:4 And the third angel poured out his vial upon the rivers and fountains of waters; and they became blood. [kjv]
και ο τριτος εξεχεεν την φιαλην αυτου εις τους ποταμους και τας πηγας των υδατων και εγενετο αιμα [gnt]
What type of "
rivers" and "
water" could cause a house built on "
sand" to collapse?
Could such "
rivers" and "
water" that cause destruction from the "
wind" of the Holy Spirit? How about the corresponding Avenger of Blood?
126. Holy Spirit
The Holy Spirit as often referred to in terms of "
water" (rain from heaven) or "
wind" (John 3 with Nicodemus) and, with a lot of water, it could be a flood (analogies to the flood of Noah and the end times cataclysms described in Revelation).
Any actions by the Holy Spirit on a house built on the Rock (Jesus) would not cause any issues as that house in united as three in one (the Trinity).
For more information, see the following:
Addition: mathematical dimensions of the TrinityAny actions by the Holy Spirit on a house built on sand (people in general) could cause division (from the truth). Since Jesus says "
a house divided cannot stand", a house (human government, economy, etc.) built on the people (as sand in the analogy) could not stand and the fall of that infrastructure and house could be great.
For more information on division and divide and conquer, see the following:
Divide and conquer or be conquered
For more information on human systems rebelling, see the following:
Psalms 2: 1-12 Self-reference of robots and humans rebelling
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