KJV: Take heed that ye despise not one of these little ones; for I say unto you, That in heaven their angels do always behold the face of my Father which is in heaven.
YLT: Beware! -- ye may not despise one of these little ones, for I say to you, that their messengers in the heavens do always behold the face of my Father who is in the heavens,
Darby: See that ye do not despise one of these little ones; for I say unto you that their angels in the heavens continually behold the face of my Father who is in the heavens.
ASV: See that ye despise not one of these little ones; for I say unto you, that in heaven their angels do always behold the face of my Father who is in heaven.
Ὁρᾶτε | See [that] |
Parse: Verb, Present Imperative Active, 2nd Person Plural Root: εἶδον Sense: to see with the eyes. |
|
καταφρονήσητε | you despise |
Parse: Verb, Aorist Subjunctive Active, 2nd Person Plural Root: καταφρονέω Sense: to contemn, despise, disdain, think little or nothing of. |
|
ἑνὸς | one |
Parse: Adjective, Genitive Masculine Singular Root: εἷς Sense: one. |
|
τῶν | of the |
Parse: Article, Genitive Masculine Plural Root: ὁ Sense: this, that, these, etc. |
|
μικρῶν | little ones |
Parse: Adjective, Genitive Masculine Plural Root: μικρός Sense: small, little. |
|
τούτων | of these |
Parse: Demonstrative Pronoun, Genitive Masculine Plural Root: οὗτος Sense: this. |
|
λέγω | I say |
Parse: Verb, Present Indicative Active, 1st Person Singular Root: λέγω Sense: to say, to speak. |
|
ὑμῖν | to you |
Parse: Personal / Possessive Pronoun, Dative 2nd Person Plural Root: σύ Sense: you. |
|
ὅτι | that |
Parse: Conjunction Root: ὅτι Sense: that, because, since. |
|
ἄγγελοι | angels |
Parse: Noun, Nominative Masculine Plural Root: ἄγγελος Sense: a messenger, envoy, one who is sent, an angel, a messenger from God. |
|
αὐτῶν | of them |
Parse: Personal / Possessive Pronoun, Genitive Masculine 3rd Person Plural Root: αὐτός Sense: himself, herself, themselves, itself. |
|
οὐρανοῖς | [the] heavens |
Parse: Noun, Dative Masculine Plural Root: οὐρανός Sense: the vaulted expanse of the sky with all things visible in it. |
|
διὰ | continually |
Parse: Preposition Root: διά Sense: through. |
|
παντὸς | always |
Parse: Adjective, Genitive Masculine Singular Root: πᾶς Sense: individually. |
|
βλέπουσι | behold |
Parse: Verb, Present Indicative Active, 3rd Person Plural Root: βλέπω Sense: to see, discern, of the bodily eye. |
|
πρόσωπον | face |
Parse: Noun, Accusative Neuter Singular Root: πρόσωπον Sense: the face. |
|
τοῦ | of the |
Parse: Article, Genitive Masculine Singular Root: ὁ Sense: this, that, these, etc. |
|
Πατρός | Father |
Parse: Noun, Genitive Masculine Singular Root: προπάτωρ Sense: generator or male ancestor. |
|
μου | of me |
Parse: Personal / Possessive Pronoun, Genitive 1st Person Singular Root: ἐγώ Sense: I, me, my. |
|
τοῦ | who [is] |
Parse: Article, Genitive Masculine Singular Root: ὁ Sense: this, that, these, etc. |
Greek Commentary for Matthew 18:10
Literally, “think down on,” with the assumption of superiority. [source]
The Jews believed that each nation had a guardian angel (Daniel 10:13, Daniel 10:20.; Daniel 12:1). The seven churches in Revelation (Revelation 1:20) have angels, each of them, whatsoever the meaning is. Does Jesus mean to teach here that each little child or child of faith had a special angel who appears in God‘s presence, “see the face of my Father” (βλεπουσιν το προσωπον του πατρος μου blepousin to prosōpon tou patros mou) in special intimacy? Or does he simply mean that the angels do take an interest in the welfare of God‘s people (Hebrews 1:14)? There is comfort to us in that thought. Certainly Jesus means that the Father takes special care of his “little ones” who believe in Him. There are angels in God‘s presence (Luke 1:19). [source]
Reverse Greek Commentary Search for Matthew 18:10
This does not mean that they saw the star which was in the east. That would make them go east to follow it instead of west from the east. The words “in the east” are probably to be taken with “we saw” i.e. we were in the east when we saw it, or still more probably “we saw his star at its rising” or “when it rose” as Moffatt puts it. The singular form here The Magi ask where is the one born king of the Jews. They claim that they had seen his star, either a miracle or a combination of bright stars or a comet. These men may have been Jewish proselytes and may have known of the Messianic hope, for even Vergil had caught a vision of it. The whole world was on tiptoe of expectancy for something. Moulton (Journal of Theological Studies, 1902, p. 524) “refers to the Magian belief that a star could be the fravashi, the counterpart or angel (cf. Matthew 18:10) of a great man” (McNeile). They came to worship the newly born king of the Jews. Seneca (Epistle 58) tells of Magians who came to Athens with sacrifices to Plato after his death. They had their own way of concluding that the star which they had seen pointed to the birth of this Messianic king. Cicero (Deuteronomy Divin. i. 47) “refers to the constellation from which, on the birthnight of Alexander, Magians foretold that the destroyer of Asia was born” (McNeile). Alford is positive that no miracle is intended by the report of the Magi or by Matthew in his narrative. But one must be allowed to say that the birth of Jesus, if really God‘s only Son who has become Incarnate, is the greatest of all miracles. Even the methods of astrologers need not disturb those who are sure of this fact. [source]
Rend. continually. The phrase is usually found in connection with matters involving relations to God - worship, sacrifice, etc. See Matthew 18:10; Luke 24:53; Acts 2:25; Acts 10:2; 2 Thessalonians 3:16; Hebrews 13:5. [source]
The exact meaning of the term here is uncertain. The following are the principal interpretations: 1. The officials known as angels or messengers of the synagogue, transferred to the Christian Church. These were mere clerks or readers; so that their position does not answer to that of the angels presiding over the churches. There is, besides, no trace of the transfer of that office to the Christian Church. -DIVIDER- -DIVIDER- 2. Angels proper Heavenly guardians of the churches. This is urged on the ground that the word is constantly used in Revelation of a heavenly being; by reference to the angels of the little ones (Matthew 18:10), and to Peter's angel (Acts 12:15). It is urged that, if an individual may have a guardian angel, so may a Church. Reference is also made to the tutelar national angels of Daniel 10:21; Daniel 12:1. -DIVIDER- -DIVIDER- But why should the seer be instructed to write to heavenly messengers, with exhortations to repentance and fidelity, and describing them as “rich,” “poor,” “lukewarm,” etc. (Revelation 2:4; Revelation 3:1, Revelation 3:16)?-DIVIDER- 3. The angels are a personification of the churches themselves: the Church being spoken of as if concentrated in its angel or messenger. But in Revelation 1:20, they are explicitly distinguished from the golden candlesticks, the churches. -DIVIDER- -DIVIDER- 4. The rulers ard teachers of the congregation. These are compared by Daniel (Daniel 12:3) to stars. See Malachi 2:7, where the priest is called the messenger (angel) of the Lord; and Malachi 3:1, where the same word is used of the prophet. See also Haggai 1:13. Under this interpretation two views are possible. (a) The angels are Bishops; the word ἄγγελος sometimes occurring in that sense (as in Jerome and Socrates). This raises the question of the existence of episcopacy towards the close of the first century. (b) The word is used of the ministry collectively; the whole board of officers, including both presbyters and deacons, who represented and were responsible for the moral condition of the churches. See Acts 20:17, Acts 20:28; 1 Peter 5:1-5. -DIVIDER- -DIVIDER- Dr. Schaff says: “This phraseology of the Apocalypse already looks towards the idea of episcopacy in its primitive form, that is, to a monarchical concentration of governmental form in one person, bearing a patriarchal relation to the congregation, and responsible in an eminent sense for the spiritual condition of the whole … . But even in this case we must insist on an important distinction between the 'angels' of the Book of Revelation and the later diocesan Bishops. For aside from the very limited extent of their charges, as compared with the large territory of most Greek, Roman Catholic, and Anglican Bishops, these angels stood below the Apostles and their legates, and were not yet invested with the great power (particularly the right to confirm and ordain) which fell to the later Bishops after the death of the Apostles … . The angels, accordingly, if we are to understand by them single individuals, must be considered as forming the transition from the presbyters of the apostolic age to the Bishops of the second century” (“History of the Apostolic Church”). -DIVIDER- -DIVIDER- [source]
Masculine accusative retained without attraction to case of αστερων asterōn (genitive, ων hōn).In my right hand (επι της δεχιας μου epi tēs dexias mou). Or “upon,” but εν τηι en tēi etc., in Revelation 1:16.And the seven golden candlesticks “The seven lampstands the golden,” identifying the stars of Revelation 1:16 with the lampstands of Revelation 1:12. The accusative case here is even more peculiar than the accusative absolute μυστηριον mustērion since the genitive λυχνιων luchniōn after μυστηριον mustērion is what one would expect. Charles suggests that John did not revise his work.The angels of the seven churches (αγγελοι των επτα εκκλησιων aggeloi tōn hepta ekklēsiōn). Anarthrous in the predicate (angels of, etc.). “The seven churches” mentioned in Revelation 1:4, Revelation 1:11. Various views of αγγελος aggelos here exist. The simplest is the etymological meaning of the word as messenger from αγγελλω aggellō (Matthew 11:10) as messengers from the seven churches to Patmos or by John from Patmos to the churches (or both). Another view is that αγγελος aggelos is the pastor of the church, the reading την γυναικα σου tēn gunaika sou (thy wife) in Revelation 2:20 (if genuine) confirming this view. Some would even take it to be the bishop over the elders as επισχοπος episcopos in Ignatius, but a separate αγγελος aggelos in each church is against this idea. Some take it to be a symbol for the church itself or the spirit and genius of the church, though distinguished in this very verse from the churches themselves (the lampstands). Others take it to be the guardian angel of each church assuming angelic patrons to be taught in Matthew 18:10; Acts 12:15. Each view is encompassed with difficulties, perhaps fewer belonging to the view that the “angel” is the pastor.Are seven churches These seven churches (Revelation 1:4, Revelation 1:11) are themselves lampstands (Revelation 1:12) reflecting the light of Christ to the world (Matthew 5:14-16; John 8:12) in the midst of which Christ walks (Revelation 1:13). [source]
“The seven lampstands the golden,” identifying the stars of Revelation 1:16 with the lampstands of Revelation 1:12. The accusative case here is even more peculiar than the accusative absolute μυστηριον mustērion since the genitive λυχνιων luchniōn after μυστηριον mustērion is what one would expect. Charles suggests that John did not revise his work.The angels of the seven churches (αγγελοι των επτα εκκλησιων aggeloi tōn hepta ekklēsiōn). Anarthrous in the predicate (angels of, etc.). “The seven churches” mentioned in Revelation 1:4, Revelation 1:11. Various views of αγγελος aggelos here exist. The simplest is the etymological meaning of the word as messenger from αγγελλω aggellō (Matthew 11:10) as messengers from the seven churches to Patmos or by John from Patmos to the churches (or both). Another view is that αγγελος aggelos is the pastor of the church, the reading την γυναικα σου tēn gunaika sou (thy wife) in Revelation 2:20 (if genuine) confirming this view. Some would even take it to be the bishop over the elders as επισχοπος episcopos in Ignatius, but a separate αγγελος aggelos in each church is against this idea. Some take it to be a symbol for the church itself or the spirit and genius of the church, though distinguished in this very verse from the churches themselves (the lampstands). Others take it to be the guardian angel of each church assuming angelic patrons to be taught in Matthew 18:10; Acts 12:15. Each view is encompassed with difficulties, perhaps fewer belonging to the view that the “angel” is the pastor.Are seven churches These seven churches (Revelation 1:4, Revelation 1:11) are themselves lampstands (Revelation 1:12) reflecting the light of Christ to the world (Matthew 5:14-16; John 8:12) in the midst of which Christ walks (Revelation 1:13). [source]
Anarthrous in the predicate (angels of, etc.). “The seven churches” mentioned in Revelation 1:4, Revelation 1:11. Various views of αγγελος aggelos here exist. The simplest is the etymological meaning of the word as messenger from αγγελλω aggellō (Matthew 11:10) as messengers from the seven churches to Patmos or by John from Patmos to the churches (or both). Another view is that αγγελος aggelos is the pastor of the church, the reading την γυναικα σου tēn gunaika sou (thy wife) in Revelation 2:20 (if genuine) confirming this view. Some would even take it to be the bishop over the elders as επισχοπος episcopos in Ignatius, but a separate αγγελος aggelos in each church is against this idea. Some take it to be a symbol for the church itself or the spirit and genius of the church, though distinguished in this very verse from the churches themselves (the lampstands). Others take it to be the guardian angel of each church assuming angelic patrons to be taught in Matthew 18:10; Acts 12:15. Each view is encompassed with difficulties, perhaps fewer belonging to the view that the “angel” is the pastor. [source]