Upon consulting a dictionary, specifically Messrs. Merriam-Webster, the ordinary dictionary meaning of the term “fold” is found to substantially be a “doubling.” Many people these days seem to misunderstand a “fold” to be the same as a “times” with a two fold being two times, a five fold being five times, and an hundredfold being an hundred times, for example. Please consider the below observations that an hundredfold is very much more, incomprehensibly more than a mere hundred times, however.
Given the ordinary dictionary meaning of the term “fold” as a doubling, a one fold return is a return of double what was sown, or invested, not merely returning one time, which is only the investment alone, the seed. A two fold return is to fold the investment and then fold that result, folding the investment twice. The original seed becomes doubled to two and that two becomes doubled to four. Thus, a two fold return is four times, not merely two times.
The pattern of folding may already be seen as an exponential of the number two. A three fold makes this sequence clear. Taking the two fold and folding that again is three fold. Thus, the original one unit investment becomes doubled to two units, that two becomes doubled to four, and that four becomes doubled to eight, which is much more than merely three times!
According to common contemporary usage of the term fold, however, the above scenario is not understood. According to common contemporary usage, a four fold return is merely a four times return in contrast to the sixteen times return of the true four fold.
Consider a kernel of corn, for example. A kernel of corn will commonly grow and produce at least an ear of corn. Years ago I heard that a normal ear of corn will have an even number of rows. Well, over those years, I have looked for the ear with an odd number of rows and have found ears with fourteen rows or with sixteen rows, even eighteen! Some other ears had ten or twelve rows, which seem to have been small ears of sweet corn. Most ears of corn seem to have had about fourteen or sixteen rows, though.
Further, most ears of corn for eating, that is typical “corn on the cob,” seem to be about eight to ten inches long with the kernels being about one eighth of an inch wide along each row. These casual observations indicate that an average ear of corn may be about nine inches long and yield about seventy-two kernels per row and about one thousand eight (1,008) kernels in its fourteen rows. That is one kernel of corn, one seed, yielding one thousand eight times! If the stalk produces two ears, then one seed produces two thousand sixteen (2,016) times! A bit more than merely an hundred times.
Let’s take this kernel of corn to the next generation by sowing one average ear of kernels. If each of the one thousand eight (1,008) seeds sown produce only one average ear of one thousand eight kernels, that is a yield of 1,016,064 times (1008 x 1008), over a million times! Replanting that generation into a third generation yields over 1 Billion kernels.
Jesus spoke of sowing good seed on good ground and yielding a thirty fold, a sixty fold, and an hundredfold (Matthew 13:23). If an hundredfold is a hundred times, then did Jesus say that God’s best is a mere fraction, about a tenth, of what one kernel of corn provides on average?
This is not the character of abundance, of “cup overflowing” excess of the god whom I serve! One may, then, consider that equating an hundredfold with an hundred times, in a biblical context, is placing Jehovah, the God of Abraham, within a very small context of human thought capacity, which is contrary to at least Isaiah 55:09, “For as the heavens are higher than the earth, so are my ways higher than your ways, and my thoughts than your thoughts,” King James translation.
No, Jesus is the voice of the God of abundance (John 10:10). Jesus was not saying merely a thirty times, a sixty times, nor an hundred times. Jesus was speaking in “God terms,” which are abundant, extreme, and beyond mere human comprehension. Accepting and living in God’s terms requires faith!
Jesus is the incarnate Word of God, speaking only what The Father spoke. Jesus spoke in God’s terms, namely, a thirty fold, a sixty fold, and an hundredfold. Thirty fold is 1.07 Billion [1,073,741,824], which can be said to be an agriculturally large number. Again, consider generations of any cultivated crop, namely, corn, apples, peas, or oranges, for example.
There was a story I read of an Englishman who experimented with a common farm crop, the crop may have been peas. He planted one seed and harvested its yield. In the next season he planted a tithe of the former crop’s yield, ten percent of the harvest. He harvested the second crop’s yield and again returned a tithe of the crop by planting ten percent of the yield for a third crop. This experiment continued something on the order of seven crops, being seven years. The experiment was forced to stop, however, because the seventh crop required thousands of acres of land to plant and not enough land could be either purchased nor leased to plant the eighth crop. There was a lack of land, not a lack of seed or of funding. The experiment also proved quite profitable as the man could not consume all of the ninety percent of the harvest that was not sown. He sold the excess and became a very successful farmer because of the experiment.
While the thirty fold can be said to be an agriculturally large number, namely, 1.07 Billion, the sixty fold may be considered astronomically large, namely, 1.15 Quintillion [1,152,921,504, 606,846,976]. Can someone say light-years of distance between galaxies? The hundredfold may, then generally be considered incomprehensible, a God size number, at about 1.27 Nonillion [1,267,650,600,228,229, 401,496,703,205,376].
Remember, Jehovah, our Father in Heaven, is immense, far more than merely astronomical! Our Father is certainly NOT less than a mere kernel of corn.
“The Fold” in a table:
1 fold = 2 times
2 fold = 4 times
3 fold = 8 times
4 fold = 16 times
5 fold = 32 times
6 fold = 64 times
7 fold = 128 times
8 fold = 256 times
9 fold = 512 times
10 fold = 1,024 times
20 fold = 1.0486 Million times
* 30 fold = 1.0737 Billion times
40 fold = 1.0995 Trillion times
50 fold = 1.1259 Quadrillion times
* 60 fold = 1.1529 Quintillion times
70 fold = 1.1806 Sextillion times
80 fold = 1.2089 Septillion times
90 fold = 1.2379 Octillion times
* 100 fold = 1.2677 Nonillion times
Saturday, July 19, 2008
Wednesday, July 16, 2008
Poor, who are "the poor"
When the “poor” are spoken of by Jesus and by others, in the New Testament, the term is not a term of relative wealth. Rather, the term “poor” is a matter of a state of being, and presumably relative to one’s soul. More Specifically, the “poor” are in a threatened, reactive status.
Consider a creature that may have no cognizance of an attacker other than a perception that the attacker is attacking, is overwhelming and is undefeatable [resistance is futile] , such that the creature merely reacts to stimulus, including, mere perceptions of attack. Further, in consideration of the so-called “fight or flight” response, a person in such a defensive condition may react with aggression, even explosively so. Upon realization of being defenseless, however, under the perception that the attacker is undefeatable, one may react with flight. The flight response may come to be engaged under any stimulus with the person becoming skittish, even apprehensively quivering [we may say “edgy”] ; like an animal beaten without a clue as to why and to what is expected or desired. Is this sheepish? Those toward whom Jesus’ ministry was directed are consistently referred to as sheep and as His flock.
The “poor” are the Lord’s lost sheep; they are scattered, frightened, without a shepherd.
[In an aside to the Old Testament, note references to the “chosen people” with such phrases as, “as sheep that have no shepherd” Numbers 27:17, 1 Kings 22:17, 2 Chronicles 18:16, Zechariah 10:02, Matthew 09:36, Mark 06:34.]
All in all, may not, “Blessed are the poor: for theirs is the kingdom of heaven,” also be stated, “blessed are my sheep for my Kingdom is theirs?”
The “poor” are those who are as sheep without a shepherd; those in a state of apprehension, without comfort; those without the Comforter, namely, the Holy Spirit of our Father in Heaven.
- - - - - -
resources
Searching for “poor” in the New Testament identifies the following verses with the indicated original Greek [Strong’s Greek lexicon] term:
Matthew 05:03 Blessed [are] the poor [Greek: ptochos, SG 4434] in spirit: for theirs is the kingdom of heaven.
Matthew 11:05 The blind receive their sight, and the lame walk, the lepers are cleansed, and the deaf hear, the dead are raised up, and the poor [Greek: ptochos] have the gospel preached to them.
Matthew 19:21 Jesus said unto him, If thou wilt be perfect, go [and] sell that thou hast, and give to the poor [Greek: ptochos], and thou shalt have treasure in heaven: and come [and] follow me.
Matthew 26:09 For this ointment might have been sold for much, and given to the poor [Greek: ptochos].
Matthew 26:11 For ye have the poor [Greek: ptochos] always with you; but me ye have not always.
Mark 10:21 Then Jesus beholding him loved him, and said unto him, One thing thou lackest: go thy way, sell whatsoever thou hast, and give to the poor [Greek: ptochos], and thou shalt have treasure in heaven: and come, take up the cross, and follow me.
Mark 12:42 And there came a certain poor [Greek: ptochos] widow, and she threw in two mites, which make a farthing. {mites: it is the seventh part of one piece of that brass money} [Luke 21:2 poor [Greek: penichros]; yet, Luke 21:3 poor [Greek: ptochos]]
Mark 12:43 And he called [unto him] his disciples, and saith unto them, Verily I say unto you, That this poor [Greek: ptochos] widow hath cast more in, than all they which have cast into the treasury:
Mark 14:05 For it might have been sold for more than three hundred pence, and have been given to the poor [Greek: ptochos]. And they murmured against her.
Mark 14:07 For ye have the poor [Greek: ptochos] with you always, and whensoever ye will ye may do them good: but me ye have not always.
Luke 04:18 The Spirit of the Lord [is] upon me, because he hath anointed me to preach the gospel to the poor [Greek: ptochos]; he hath sent me to heal the brokenhearted, to preach deliverance to the captives, and recovering of sight to the blind, to set at liberty them that are bruised,
Luke 06:20 And he lifted up his eyes on his disciples, and said, Blessed [be ye] poor [Greek: ptochos]: for yours is the kingdom of God.
Luke 07:22 Then Jesus answering said unto them, Go your way, and tell John what things ye have seen and heard; how that the blind see, the lame walk, the lepers are cleansed, the deaf hear, the dead are raised, to the poor [Greek: ptochos] the gospel is preached.
Luke 14:13 But when thou makest a feast, call the poor [Greek: ptochos], the maimed, the lame, the blind:
Luke 14:21 So that servant came, and shewed his lord these things. Then the master of the house being angry said to his servant, Go out quickly into the streets and lanes of the city, and bring in hither the poor [Greek: ptochos], and the maimed, and the halt, and the blind.
Luke 18:22 Now when Jesus heard these things, he said unto him, Yet lackest thou one thing: sell all that thou hast, and distribute unto the poor [Greek: ptochos], and thou shalt have treasure in heaven: and come, follow me.
Luke 19:08 And Zacchaeus stood, and said unto the Lord; Behold, Lord, the half of my goods I give to the poor [Greek: ptochos]; and if I have taken any thing from any man by false accusation, I restore [him] fourfold.
Luke 21:02 And he saw also a certain poor [Greek: penichros, SG 3998] widow casting in thither two mites.
Luke 21:03 And he said, Of a truth I say unto you, that this poor [Greek: ptochos] widow hath cast in more than they all: [Luke 21:2 poor [Greek: penichros]; yet, Luke 21:3 poor [Greek: ptochos]]
John 12:05 Why was not this ointment sold for three hundred pence, and given to the poor [Greek: ptochos] ?
John 12:06 This he said, not that he cared for the poor [Greek: ptochos]; but because he was a thief, and had the bag, and bare what was put therein.
John 12:08 For the poor [Greek: ptochos] always ye have with you; but me ye have not always.
John 13:29 For some [of them] thought, because Judas had the bag, that Jesus had said unto him, Buy [those things] that we have need of against the feast; or, that he should give something to the poor [Greek: ptochos].
Romans 15:26 For it hath pleased them of Macedonia and Achaia to make a certain contribution for the poor [Greek: ptochos] saints which are at Jerusalem.
1Corinthians 11:22 What? have ye not houses to eat and to drink in? or despise ye the church of God, and shame them that have not? What shall I say to you? shall I praise you in this? I praise [you] not. {have not: or, are poor?}
1Corinthians 13:03 And though I bestow all my goods to feed [the poor], and though I give my body to be burned, and have not charity, it profiteth me nothing.
2Corinthians 06:10 As sorrowful, yet alway rejoicing; as poor [Greek: ptochos], yet making many rich; as having nothing, and [yet] possessing all things.
2Corinthians 08:09 For ye know the grace of our Lord Jesus Christ, that, though he was rich, yet for your sakes he became poor [Greek: ptocheuo, SG 4433] , that ye through his poverty might be rich.
2Corinthians 09:09 (As it is written, He hath dispersed abroad; he hath given to the poor [Greek: penes, SG 3993] : his righteousness remaineth for ever.
Galatians 02:10 Only [they would] that we should remember the poor [Greek: ptochos]; the same which I also was forward to do.
James 02:02 For if there come unto your assembly a man with a gold ring, in goodly apparel, and there come in also a poor man [Greek: ptochos] in vile raiment; {assembly: Gr. synagogue}
James 02:03 And ye have respect to him that weareth the gay clothing, and say unto him, Sit thou here in a good place; and say to the poor [Greek: ptochos], Stand thou there, or sit here under my footstool: {in...: or, well, or, seemly}
James 02:05 Hearken, my beloved brethren, Hath not God chosen the poor [Greek: ptochos] of this world rich in faith, and heirs of the kingdom which he hath promised to them that love him? {of the: or, of that}
James 02:06 But ye have despised the poor [Greek: ptochos]. Do not rich men oppress you, and draw you before the judgment seats?
Revelation 03:17 Because thou sayest, I am rich, and increased with goods, and have need of nothing; and knowest not that thou art wretched, and miserable, and poor [Greek: ptochos], and blind, and naked:
Revelation 13:16 And he causeth all, both small and great, rich and poor [Greek: ptochos], free and bond, to receive a mark in their right hand, or in their foreheads: {to receive: Gr. to give them}
- - - - - -
The Greek terms which are translated to “poor,” as found in Strong’s Greek lexicography.
poor = SG 4434 - ptochos [pto-khos'] - from ptosso (to crouch); akin to 4422 and the alternate of 4098); a beggar (as cringing), i.e. pauper (strictly denoting absolute or public mendicancy, although also used in a qualified or relative sense; whereas 3993 properly means only straitened circumstances in private), literally (often as noun) or figuratively (distressed):--beggar(-ly), poor.
See Greek 4422 (ptoeo) [pto-eh'-o] - probably akin to the alternate of 4098 (through the idea of causing to fall) or to 4072 (through that of causing to fly away); to scare:--frighten
See Greek 4098 (pipto)
See Greek 4072 (petomai) [pet'-om-ahee] - middle voice of a primary verb; to fly:--fly(-ing).
See Greek 4098 (pipto) [pip'-to] - probably akin to 4072 through the idea of alighting; to fall (literally or figuratively):--fail, fall (down), light on
See Greek 4072 (petomai)
See Greek 3993 (penes) [pen'-ace] - from a primary peno (to toil for daily subsistence); starving, i.e. indigent:--poor. Compare 4434.
See Greek 4434 (ptochos)
- - - - - -
poor = SG 3998 - penichros [pen-ikh-ros'] - prolongation from the base of 3993; necessitous:--poor.
See Greek 3993 (penes) [above]
(Merriam-Webster) : ne•ces•si•tous - adjective (1611)
1 : NEEDY, IMPOVERISHED
2 : URGENT, PRESSING
3 : NECESSARY
- - - - - -
poor = SG 4433 - ptocheuo [pto-khyoo'-o] - from 4434; to be a beggar, i.e. (by implication) to become indigent (figuratively):--become poor.
See Greek 4434 (ptochos) [above]
(Merriam-Webster) : in•di•gent - adjective [ME, fr. MF, fr. L indigent-, indigens, prp. of indigÈre to need, fr. OL indu + L egÈre to need; perh. akin to OHG ekrÖdi thin] (15c)
1 : suffering from indigence : IMPOVERISHED
2 a archaic : DEFICIENT
b archaic : totally lacking in something specified
- - - - - -
Searching for SG 4434 - ptochos in the New Testament identifies the following additional verses with the indicated original Greek [Strong’s Greek lexicon] term:
Luke 16:20 and a certain beggar [Greek: ptochos] named Lazarus was laid at his gate, full of sores,
Luke 16:22 And it came to pass, that the beggar [Greek: ptochos] died, and that he was carried away by the angels into Abraham's bosom: and the rich man also died, and was buried.
Galatians 04:09 but now that ye have come to know God, or rather to be known by God, how turn ye back again to the weak and beggarly [Greek: ptochos] rudiments, whereunto ye desire to be in bondage over again?
- - - - - -
Searching for SG 3998 - penichros in the New Testament identifies no additional verses
- - - - - -
Searching for SG 4433 - ptocheuo in the New Testament identifies no additional verses
- - - - - -
Consider a creature that may have no cognizance of an attacker other than a perception that the attacker is attacking, is overwhelming and is undefeatable [resistance is futile] , such that the creature merely reacts to stimulus, including, mere perceptions of attack. Further, in consideration of the so-called “fight or flight” response, a person in such a defensive condition may react with aggression, even explosively so. Upon realization of being defenseless, however, under the perception that the attacker is undefeatable, one may react with flight. The flight response may come to be engaged under any stimulus with the person becoming skittish, even apprehensively quivering [we may say “edgy”] ; like an animal beaten without a clue as to why and to what is expected or desired. Is this sheepish? Those toward whom Jesus’ ministry was directed are consistently referred to as sheep and as His flock.
The “poor” are the Lord’s lost sheep; they are scattered, frightened, without a shepherd.
[In an aside to the Old Testament, note references to the “chosen people” with such phrases as, “as sheep that have no shepherd” Numbers 27:17, 1 Kings 22:17, 2 Chronicles 18:16, Zechariah 10:02, Matthew 09:36, Mark 06:34.]
All in all, may not, “Blessed are the poor: for theirs is the kingdom of heaven,” also be stated, “blessed are my sheep for my Kingdom is theirs?”
The “poor” are those who are as sheep without a shepherd; those in a state of apprehension, without comfort; those without the Comforter, namely, the Holy Spirit of our Father in Heaven.
- - - - - -
resources
Searching for “poor” in the New Testament identifies the following verses with the indicated original Greek [Strong’s Greek lexicon] term:
Matthew 05:03 Blessed [are] the poor [Greek: ptochos, SG 4434] in spirit: for theirs is the kingdom of heaven.
Matthew 11:05 The blind receive their sight, and the lame walk, the lepers are cleansed, and the deaf hear, the dead are raised up, and the poor [Greek: ptochos] have the gospel preached to them.
Matthew 19:21 Jesus said unto him, If thou wilt be perfect, go [and] sell that thou hast, and give to the poor [Greek: ptochos], and thou shalt have treasure in heaven: and come [and] follow me.
Matthew 26:09 For this ointment might have been sold for much, and given to the poor [Greek: ptochos].
Matthew 26:11 For ye have the poor [Greek: ptochos] always with you; but me ye have not always.
Mark 10:21 Then Jesus beholding him loved him, and said unto him, One thing thou lackest: go thy way, sell whatsoever thou hast, and give to the poor [Greek: ptochos], and thou shalt have treasure in heaven: and come, take up the cross, and follow me.
Mark 12:42 And there came a certain poor [Greek: ptochos] widow, and she threw in two mites, which make a farthing. {mites: it is the seventh part of one piece of that brass money} [Luke 21:2 poor [Greek: penichros]; yet, Luke 21:3 poor [Greek: ptochos]]
Mark 12:43 And he called [unto him] his disciples, and saith unto them, Verily I say unto you, That this poor [Greek: ptochos] widow hath cast more in, than all they which have cast into the treasury:
Mark 14:05 For it might have been sold for more than three hundred pence, and have been given to the poor [Greek: ptochos]. And they murmured against her.
Mark 14:07 For ye have the poor [Greek: ptochos] with you always, and whensoever ye will ye may do them good: but me ye have not always.
Luke 04:18 The Spirit of the Lord [is] upon me, because he hath anointed me to preach the gospel to the poor [Greek: ptochos]; he hath sent me to heal the brokenhearted, to preach deliverance to the captives, and recovering of sight to the blind, to set at liberty them that are bruised,
Luke 06:20 And he lifted up his eyes on his disciples, and said, Blessed [be ye] poor [Greek: ptochos]: for yours is the kingdom of God.
Luke 07:22 Then Jesus answering said unto them, Go your way, and tell John what things ye have seen and heard; how that the blind see, the lame walk, the lepers are cleansed, the deaf hear, the dead are raised, to the poor [Greek: ptochos] the gospel is preached.
Luke 14:13 But when thou makest a feast, call the poor [Greek: ptochos], the maimed, the lame, the blind:
Luke 14:21 So that servant came, and shewed his lord these things. Then the master of the house being angry said to his servant, Go out quickly into the streets and lanes of the city, and bring in hither the poor [Greek: ptochos], and the maimed, and the halt, and the blind.
Luke 18:22 Now when Jesus heard these things, he said unto him, Yet lackest thou one thing: sell all that thou hast, and distribute unto the poor [Greek: ptochos], and thou shalt have treasure in heaven: and come, follow me.
Luke 19:08 And Zacchaeus stood, and said unto the Lord; Behold, Lord, the half of my goods I give to the poor [Greek: ptochos]; and if I have taken any thing from any man by false accusation, I restore [him] fourfold.
Luke 21:02 And he saw also a certain poor [Greek: penichros, SG 3998] widow casting in thither two mites.
Luke 21:03 And he said, Of a truth I say unto you, that this poor [Greek: ptochos] widow hath cast in more than they all: [Luke 21:2 poor [Greek: penichros]; yet, Luke 21:3 poor [Greek: ptochos]]
John 12:05 Why was not this ointment sold for three hundred pence, and given to the poor [Greek: ptochos] ?
John 12:06 This he said, not that he cared for the poor [Greek: ptochos]; but because he was a thief, and had the bag, and bare what was put therein.
John 12:08 For the poor [Greek: ptochos] always ye have with you; but me ye have not always.
John 13:29 For some [of them] thought, because Judas had the bag, that Jesus had said unto him, Buy [those things] that we have need of against the feast; or, that he should give something to the poor [Greek: ptochos].
Romans 15:26 For it hath pleased them of Macedonia and Achaia to make a certain contribution for the poor [Greek: ptochos] saints which are at Jerusalem.
1Corinthians 11:22 What? have ye not houses to eat and to drink in? or despise ye the church of God, and shame them that have not? What shall I say to you? shall I praise you in this? I praise [you] not. {have not: or, are poor?}
1Corinthians 13:03 And though I bestow all my goods to feed [the poor], and though I give my body to be burned, and have not charity, it profiteth me nothing.
2Corinthians 06:10 As sorrowful, yet alway rejoicing; as poor [Greek: ptochos], yet making many rich; as having nothing, and [yet] possessing all things.
2Corinthians 08:09 For ye know the grace of our Lord Jesus Christ, that, though he was rich, yet for your sakes he became poor [Greek: ptocheuo, SG 4433] , that ye through his poverty might be rich.
2Corinthians 09:09 (As it is written, He hath dispersed abroad; he hath given to the poor [Greek: penes, SG 3993] : his righteousness remaineth for ever.
Galatians 02:10 Only [they would] that we should remember the poor [Greek: ptochos]; the same which I also was forward to do.
James 02:02 For if there come unto your assembly a man with a gold ring, in goodly apparel, and there come in also a poor man [Greek: ptochos] in vile raiment; {assembly: Gr. synagogue}
James 02:03 And ye have respect to him that weareth the gay clothing, and say unto him, Sit thou here in a good place; and say to the poor [Greek: ptochos], Stand thou there, or sit here under my footstool: {in...: or, well, or, seemly}
James 02:05 Hearken, my beloved brethren, Hath not God chosen the poor [Greek: ptochos] of this world rich in faith, and heirs of the kingdom which he hath promised to them that love him? {of the: or, of that}
James 02:06 But ye have despised the poor [Greek: ptochos]. Do not rich men oppress you, and draw you before the judgment seats?
Revelation 03:17 Because thou sayest, I am rich, and increased with goods, and have need of nothing; and knowest not that thou art wretched, and miserable, and poor [Greek: ptochos], and blind, and naked:
Revelation 13:16 And he causeth all, both small and great, rich and poor [Greek: ptochos], free and bond, to receive a mark in their right hand, or in their foreheads: {to receive: Gr. to give them}
- - - - - -
The Greek terms which are translated to “poor,” as found in Strong’s Greek lexicography.
poor = SG 4434 - ptochos [pto-khos'] - from ptosso (to crouch); akin to 4422 and the alternate of 4098); a beggar (as cringing), i.e. pauper (strictly denoting absolute or public mendicancy, although also used in a qualified or relative sense; whereas 3993 properly means only straitened circumstances in private), literally (often as noun) or figuratively (distressed):--beggar(-ly), poor.
See Greek 4422 (ptoeo) [pto-eh'-o] - probably akin to the alternate of 4098 (through the idea of causing to fall) or to 4072 (through that of causing to fly away); to scare:--frighten
See Greek 4098 (pipto)
See Greek 4072 (petomai) [pet'-om-ahee] - middle voice of a primary verb; to fly:--fly(-ing).
See Greek 4098 (pipto) [pip'-to] - probably akin to 4072 through the idea of alighting; to fall (literally or figuratively):--fail, fall (down), light on
See Greek 4072 (petomai)
See Greek 3993 (penes) [pen'-ace] - from a primary peno (to toil for daily subsistence); starving, i.e. indigent:--poor. Compare 4434.
See Greek 4434 (ptochos)
- - - - - -
poor = SG 3998 - penichros [pen-ikh-ros'] - prolongation from the base of 3993; necessitous:--poor.
See Greek 3993 (penes) [above]
(Merriam-Webster) : ne•ces•si•tous - adjective (1611)
1 : NEEDY, IMPOVERISHED
2 : URGENT, PRESSING
3 : NECESSARY
- - - - - -
poor = SG 4433 - ptocheuo [pto-khyoo'-o] - from 4434; to be a beggar, i.e. (by implication) to become indigent (figuratively):--become poor.
See Greek 4434 (ptochos) [above]
(Merriam-Webster) : in•di•gent - adjective [ME, fr. MF, fr. L indigent-, indigens, prp. of indigÈre to need, fr. OL indu + L egÈre to need; perh. akin to OHG ekrÖdi thin] (15c)
1 : suffering from indigence : IMPOVERISHED
2 a archaic : DEFICIENT
b archaic : totally lacking in something specified
- - - - - -
Searching for SG 4434 - ptochos in the New Testament identifies the following additional verses with the indicated original Greek [Strong’s Greek lexicon] term:
Luke 16:20 and a certain beggar [Greek: ptochos] named Lazarus was laid at his gate, full of sores,
Luke 16:22 And it came to pass, that the beggar [Greek: ptochos] died, and that he was carried away by the angels into Abraham's bosom: and the rich man also died, and was buried.
Galatians 04:09 but now that ye have come to know God, or rather to be known by God, how turn ye back again to the weak and beggarly [Greek: ptochos] rudiments, whereunto ye desire to be in bondage over again?
- - - - - -
Searching for SG 3998 - penichros in the New Testament identifies no additional verses
- - - - - -
Searching for SG 4433 - ptocheuo in the New Testament identifies no additional verses
- - - - - -
Monday, July 14, 2008
The Death of Outrage - or not
A friend made comment to me the other day that he is amazed that the Death of Outrage is now complete. He wondered what happened, noting that Satan has been very effective
I do not know that the death of outrage is complete. Outrage may be severely suppressed, however, though not to the point of being extinguished as evidenced by my friend
Consider:
It has been said that the thing to which one is repeatedly exposed is the thing that is normal. "Normal" is an experience which one adopts as at least a portion of their lifestyle. "Normal" is different and unique to each person
Matters that should be considered outrageous have been, and so have become, a typical and common element of present life experience for almost every adult and for far too many children
Thus, the death of outrage. The outrageous becomes normal
One of the worship leaders at a local full gospel church, has spoken the last two Wednesdays regarding living victoriously. [One who lives victoriously lives successfully; but one who lives successfully does not necessarily live victoriously] Anyway, last night, the speaker included comment from Jeremiah 29:11-13, regarding the fact that our Father in Heaven has a plan for each one of us: the plan for Ken is not the plan for Joe; the plan for Bob is not the plan for John. One of Joe’s "made to measure" suits does not and will not fit John. Just so, the plan for Joe does not fit John. The plan for John does not fit Joe
Each of us was created with "free will," however. Thus, each of us may choose to follow or to not follow the path that the Lord has for us to follow in Jesus
Analogous to each of us having an unique plan that was divinely preordained for us to walk, each of us also has an unique "normal" that is defined according to what we have chosen to expose our selves, to experience. It seems Satan's will is that we choose to experience and normalize the outrageous, and the World has been choosing to comply
It has been said that one may not appreciate what is good unless one knows what is bad. This seems to be a word (a message) of Satan. Many people have "bought in" to this word and have decided that it is good to experience what is bad so that what is good may be properly or fully appreciated. This is a "slippery slope," however, similar to Lot progressively pitching his tent toward Sodom, until Lot came to the point at which he was actually a leader of Sodom! (Genesis 13)
Rather than this word of Satan, why may we not choose to experience only good and appreciate good such that the worst we experience, the worst we know, is merely good? Why may we not be like our Father in Heaven, in whose presence bad is not capable of existing, and in whose image we are made? Why may we not choose to know good so that we truly appreciate great; rather than to know the outrageous so that we may appreciate merely good?
Being proactive, rather than merely acquiescent, in the creation of one's "Normal" may require concerted effort
I do not know that the death of outrage is complete. Outrage may be severely suppressed, however, though not to the point of being extinguished as evidenced by my friend
Consider:
It has been said that the thing to which one is repeatedly exposed is the thing that is normal. "Normal" is an experience which one adopts as at least a portion of their lifestyle. "Normal" is different and unique to each person
Matters that should be considered outrageous have been, and so have become, a typical and common element of present life experience for almost every adult and for far too many children
Thus, the death of outrage. The outrageous becomes normal
One of the worship leaders at a local full gospel church, has spoken the last two Wednesdays regarding living victoriously. [One who lives victoriously lives successfully; but one who lives successfully does not necessarily live victoriously] Anyway, last night, the speaker included comment from Jeremiah 29:11-13, regarding the fact that our Father in Heaven has a plan for each one of us: the plan for Ken is not the plan for Joe; the plan for Bob is not the plan for John. One of Joe’s "made to measure" suits does not and will not fit John. Just so, the plan for Joe does not fit John. The plan for John does not fit Joe
Each of us was created with "free will," however. Thus, each of us may choose to follow or to not follow the path that the Lord has for us to follow in Jesus
Analogous to each of us having an unique plan that was divinely preordained for us to walk, each of us also has an unique "normal" that is defined according to what we have chosen to expose our selves, to experience. It seems Satan's will is that we choose to experience and normalize the outrageous, and the World has been choosing to comply
It has been said that one may not appreciate what is good unless one knows what is bad. This seems to be a word (a message) of Satan. Many people have "bought in" to this word and have decided that it is good to experience what is bad so that what is good may be properly or fully appreciated. This is a "slippery slope," however, similar to Lot progressively pitching his tent toward Sodom, until Lot came to the point at which he was actually a leader of Sodom! (Genesis 13)
Rather than this word of Satan, why may we not choose to experience only good and appreciate good such that the worst we experience, the worst we know, is merely good? Why may we not be like our Father in Heaven, in whose presence bad is not capable of existing, and in whose image we are made? Why may we not choose to know good so that we truly appreciate great; rather than to know the outrageous so that we may appreciate merely good?
Being proactive, rather than merely acquiescent, in the creation of one's "Normal" may require concerted effort
Sunday, July 13, 2008
Our Father in Heaven Provides
Our Father in Heaven, Your name is holy.
In Jesus I call Your kingdom come and Your will done on the Earth as in Heaven.
I thank You, Heavenly Father, that You abundantly provide my needs each day, and that You forgive me as I forgive. Holy Father, I do forgive each offense against me.
I thank You, Holy Lord, that You do not tempt me and that You deliver me from evil. Truly, Yours is the kingdom and the power and the glory forever. [Matthew 06:09 - 13; Luke 11:02 - 04]
You are my strength, Heavenly Father. You are my refuge. You are my fortress. I trust in You.
You are my God and I desire to be in Your perfect will. In Jesus I call Your kingdom come and Your will done on the Earth as in Heaven.
I Praise You, Holy Lord! You give me much for which to thank You and to praise You!
You are the Holy God of Abraham, Isaac, and Jacob. You are my God, our Heavenly Father. You are my provision, my strength, and my fortress. You are my God, our Lord Jesus. You are my salvation, my redemption, and my advocate. You are my God, our Holy Spirit. You comfort me and give to me perfect counsel.
Your eyes run to and fro throughout the whole earth, to show Yourself strong on behalf of those whose heart is loyal to You. You lift me up and blesses me abundantly, and I adore You, Heavenly Father. [2 Chronicles 16:09a; John 10:10]
You desire my obedience greater than my sacrifice. I am steadfast in and obedient to Your Word, namely, Christ Jesus.
My Heavenly Father desires that I ask for and expect to receive His provision. He provides what I desire to ask and He is thereby glorified. Praise the Lord! [1 Samuel 15:22b; John 15:07 & 08; Luke 11:08- ]
The Lord is my shepherd. I am not in want. He supplies all my needs according to His riches in glory by Christ Jesus. He is able, willing, and desires to make all grace abound toward me, that I, always having all sufficiency in all things, have an abundance for every good work. Praise the Lord, His word is fulfilled! [Psalm 23:01-06; Philippians 04:19; 2 Corinthians 09:08; Isaiah 55:11]
The Holy Lord calls me friend. He chose and appointed me with the authority of the name Jesus, namely, all authority in Heaven and on Earth, that whatever I ask in the name Jesus, He provides. [John 15:15 - 17; Daniel 07:14; Matthew 28:18]
The Lord is with me, as I am with Him. He delights in blessing me, as I delight in being His child. He lifts me up even while I seek Him! [2 Chronicles 26:05; Psalm 34:10; Psalm 35:27; 3 John 01:02; Matthew 06:33]
I tithe. I gift to the Lord the best of my modest reign. I provide what I have that the ‘Bread of Life,’ namely, the Word of God, who is the Christ Jesus, is available to all. Thus, the Lord opened the windows of Heaven and pours abundant blessing into my life, such blessing that I cannot contain it! Praise the Lord! I am blessed and am a blessing. [Malachi 03:10; Matthew 06:33]
Even as I give, I am blessed; good measure, pressed down, shaken together, and running over. As I gift the best of my modest reign to the Lord, He likewise gifts back His best to me for with the same measure that I use, it is measured back to me. [Luke 06:38]
The blessing of the Lord makes me rich, and He adds no sorrow with it. [Proverbs 10:22; Malachi 03:11]
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