KJV: But whoso shall offend one of these little ones which believe in me, it were better for him that a millstone were hanged about his neck, and that he were drowned in the depth of the sea.
YLT: and whoever may cause to stumble one of those little ones who are believing in me, it is better for him that a weighty millstone may be hanged upon his neck, and he may be sunk in the depth of the sea.
Darby: But whosoever shall offend one of these little ones who believe in me, it were profitable for him that a great millstone had been hanged upon his neck and he be sunk in the depths of the sea.
ASV: But whoso shall cause one of these little ones that believe on me to stumble, it is profitable for him that a great millstone should be hanged about his neck, and that he should be sunk in the depth of the sea.
Ὃς | Whoever |
Parse: Personal / Relative Pronoun, Nominative Masculine Singular Root: ὅς Sense: who, which, what, that. |
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ἂν | - |
Parse: Particle Root: ἄν Sense: has no exact English equivalent, see definitions under AV. |
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σκανδαλίσῃ | shall cause to stumble |
Parse: Verb, Aorist Subjunctive Active, 3rd Person Singular Root: σκανδαλίζω Sense: to put a stumbling block or impediment in the way, upon which another may trip and fall, metaph. to offend. |
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ἕνα | one |
Parse: Adjective, Accusative Masculine Singular Root: εἷς Sense: one. |
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τῶν | of the |
Parse: Article, Genitive Masculine Plural Root: ὁ Sense: this, that, these, etc. |
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μικρῶν | little ones |
Parse: Adjective, Genitive Masculine Plural Root: μικρός Sense: small, little. |
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τούτων | of these |
Parse: Demonstrative Pronoun, Genitive Masculine Plural Root: οὗτος Sense: this. |
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τῶν | - |
Parse: Article, Genitive Masculine Plural Root: ὁ Sense: this, that, these, etc. |
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πιστευόντων | believing |
Parse: Verb, Present Participle Active, Genitive Masculine Plural Root: πιστεύω Sense: to think to be true, to be persuaded of, to credit, place confidence in. |
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ἐμέ | Me |
Parse: Personal / Possessive Pronoun, Accusative 1st Person Singular Root: ἐγώ Sense: I, me, my. |
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συμφέρει | it is better |
Parse: Verb, Present Indicative Active, 3rd Person Singular Root: συμφέρω Sense: to bear or bring together. |
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αὐτῷ | for him |
Parse: Personal / Possessive Pronoun, Dative Masculine 3rd Person Singular Root: αὐτός Sense: himself, herself, themselves, itself. |
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ἵνα | that |
Parse: Conjunction Root: ἵνα Sense: that, in order that, so that. |
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κρεμασθῇ | should be hung |
Parse: Verb, Aorist Subjunctive Passive, 3rd Person Singular Root: κρεμάννυμι Sense: to hang up, suspend. |
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μύλος | a millstone |
Parse: Noun, Nominative Masculine Singular Root: μύλινος Sense: a mill stone. |
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ὀνικὸς | heavy |
Parse: Adjective, Nominative Masculine Singular Root: ὀνικός Sense: of or for an ass, turned by an ass. |
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περὶ | around |
Parse: Preposition Root: περί Sense: about, concerning, on account of, because of, around, near. |
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τράχηλον | neck |
Parse: Noun, Accusative Masculine Singular Root: τράχηλος Sense: to be ready to incur the most imminent peril to life. |
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αὐτοῦ | of him |
Parse: Personal / Possessive Pronoun, Genitive Masculine 3rd Person Singular Root: αὐτός Sense: himself, herself, themselves, itself. |
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καταποντισθῇ | he be sunk |
Parse: Verb, Aorist Subjunctive Passive, 3rd Person Singular Root: καταποντίζω Sense: to plunge or sink into the sea. |
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πελάγει | depth |
Parse: Noun, Dative Neuter Singular Root: πέλαγος Sense: the sea. |
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τῆς | of the |
Parse: Article, Genitive Feminine Singular Root: ὁ Sense: this, that, these, etc. |
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θαλάσσης | sea |
Parse: Noun, Genitive Feminine Singular Root: θάλασσα Sense: the sea. |
Greek Commentary for Matthew 18:6
In the same sense as “one such little one” above. The child is the type of believers. [source]
There were no examples of the adjective ονικος onikos (turned by an ass) outside the N.T. until the papyri revealed several for loads requiring an ass to carry them, stones requiring an ass to move them, etc. Deissmann (Light from the Ancient East, p. 81) notes it also in papyri examples about the sale of an ass and tax for an ass‘s burden of goods. The depth of the sea (τωι πελαγει της ταλασσης tōi pelagei tēs thalassēs). “The sea of the sea.” Πελαγος Pelagos probably from πλησσο plēsso to beat, and so the beating, splashing waves of the sea. “Far out into the open sea, a vivid substitute for εις την ταλασσαν eis tēn thalassan ” (McNeile). [source]
“The sea of the sea.” Πελαγος Pelagos probably from πλησσο plēsso to beat, and so the beating, splashing waves of the sea. “Far out into the open sea, a vivid substitute for εις την ταλασσαν eis tēn thalassan ” (McNeile). [source]
Two kinds of millstones were in use; the one turned by hand, the other, and larger, by an ass ( ὄνος ). Here Jesus says an ass-millstone; or, as Rev., a great millstone; Wyc., millstone of asses. [source]
Reverse Greek Commentary Search for Matthew 18:6
Rev., great millstone. See on Matthew 18:6. Wyc., millstone of asses. Note the graphic present and perfect tenses; the millstone is hanged, and he hath been cast. [source]
Predicate genitive, belong to Christ. See Romans 8:9; 1 Corinthians 1:12; 2 Corinthians 10:7. That is the bond of universal brotherhood of the redeemed. It breaks over the lines of nation, race, class, sex, everything. No service is too small, even a cup of cold water, if done for Christ‘s sake. See note on Matthew 18:6. for discussion on stumbling-blocks for these little ones that believe on Jesus (Mark 9:42), a loving term of all believers, not just children. [source]
Compare Matthew 18:6. The correct reading here is λίθος μυλικός , a millstone; not a great millstone as Matthew [source]
Πελαγος Pelagos is properly the high sea as here. In Matthew 18:6 (which see) Jesus uses it of “the depth of the sea.” Only these examples in the N.T. The current runs westward along the coast of Cilicia and Pamphylia and the land would protect from the wind. We came to Myra of Lycia (κατηλταμεν εις Μυρρα της Λυκιας katēlthamen eis Murra tēs Lukias). Literally, “We came down.” This town was two and a half miles from the coast of Lycia. The port Andriace had a fine harbour and did a large grain business. No disciples are mentioned here nor at Lasea, Melita, Syracuse, Rhegium. [source]
The verb πιστεύω tobelieve is used in the New Testament as follows: 1. Transitively, with the accusative and dative: to entrust something to one, Luke 16:11; John 2:24. In the passive, to be entrusted with something, Romans 3:2; 1 Corinthians 9:17; Galatians 2:7. With the simple accusative, to believe a thing, John 11:26; 1 John 4:16. -DIVIDER- -DIVIDER- 2. With the infinitive, Acts 15:11. -DIVIDER- -DIVIDER- 3. With ὅτι that Matthew 9:28; Mark 11:24; James 2:19. Especially frequent in John: John 4:21; John 11:27, John 11:42; John 13:19; John 14:10, John 14:11; John 16:27, John 16:30, etc. -DIVIDER- -DIVIDER- 4. With the simple dative, meaning to believe a person or thing, that they are true or speak the truth, John 2:22; John 4:21; John 5:46. See on John 1:12; see on John 2:22, John 2:23; see on John 8:31; see on John 10:37. -DIVIDER- -DIVIDER- 5. With the preposition ἐν inNot frequent, and questioned in some of the passages cited for illustration. In John 3:15, ἐν αὐτῷ inHim, is probably to be construed with have eternal life. The formula occurs nowhere else in John. In Mark 1:15we find πιστεύετε ἐν τῷ εὐαγγελίῳ believein the gospel. The kindred noun πίστις faithoccurs in this combination. Thus Galatians 3:26, though some join in Christ Jesus with sons. See also Ephesians 1:15; Colossians 1:4; 1 Timothy 3:13; 2 Timothy 3:15; Romans 3:25. This preposition indicates the sphere in which faith moves, rather than the object to which it is directed, though instances occur in the Septuagint where it plainly indicates the direction of faith, Psalm 78:22; Jeremiah 12:6. -DIVIDER- -DIVIDER- 6. With the preposition ἐπί uponon to, unto. a. With the accusative, Romans 4:5; Acts 9:42; Acts 11:17; Acts 16:31; Acts 22:19. The preposition carries the idea of mental direction with a view to resting upon, which latter idea is conveyed by the same preposition. b. With the dative, 1 Timothy 1:16; Luke 24:25; compare Romans 9:33; Romans 10:11; 1 Peter 2:6. The dative expresses absolute superposition. Christ as the object of faith, is the basis on which faith rests. -DIVIDER- -DIVIDER- 7. With the preposition εἰς into Matthew 18:6; John 2:11; Acts 19:4; Romans 10:14; Galatians 2:16; Philemon 1:29, etc. The preposition conveys the idea of the absolute transference of trust from one's self to another. Literally the phrase means to believe into. See on John 1:12; see on John 2:23; see on John 9:35; see on John 12:44.Is counted for righteousness ( λογίζεται εἰς δικαιοσύνην )Rev., is reckoned. See on Romans 4:3. The preposition εἰς has the force of as, not the telic meaning with a view to, or in order that he may be (righteous); nor strictly, in the place of righteousness. Faith is not a substitute for righteousness, since righteousness is involved in faith. When a man is reckoned righteous through faith, it is not a legal fiction. He is not indeed a perfect man, but God does not reckon something which has no real existence. Faith is the germ of righteousness, of life in God. God recognizes no true life apart from holiness, and “he that believeth on the Son hath life.” He is not merely regarded in the law's eye as living. God accepts the germ, not in place of the fruit, but as containing the fruit. “Abraham believed God … . No soul comes into such a relation of trust without having God's investment upon it; and whatever there may be in God's righteousness - love, truth, sacrifice - will be rightfully imputed or counted to be in it, because, being united to Him, it will have them coming over derivatively from Him” (Bushnell). The idea of logical sequence is inherent in λογίζεται isreckoned - the sequence of character upon faith. Where there is faith there is, logically, righteousness, and the righteousness is from faith unto faith (Romans 1:17). Nevertheless, in the highest development of the righteousness of faith, it will remain true that the man is justified, not by the works of righteousness, which are the fruit of faith, but by the faith which, in making him a partaker of the life and righteousness of God, generates and inspires the works. Observe that the believer's own faith is reckoned as righteousness. “In no passage in Paul's writings or in other parts of the New Testament, where the phrase to reckon for or the verb to reckon alone is used, is there a declaration that anything belonging to one person is imputed, accounted, or reckoned to another, or a formal statement that Christ's righteousness is imputed to believers” (President Dwight, “Notes on Meyer”). -DIVIDER- -DIVIDER- [source]
Here the graphic picture is completed. We were under That hangeth on a tree (ο κρεμαμενος επι χυλου ho kremamenos epi xulou). Quotation from Deuteronomy 21:23 with the omission of υπο τεου hupo theou (by God). Since Christ was not cursed by God. The allusion was to exposure of dead bodies on stakes or crosses (Joshua 10:26). Χυλον Xulon means wood, not usually tree, though so in Luke 23:31 and in later Greek. It was used of gallows, crosses, etc. See note on Acts 5:30; note on Acts 10:39; and note on 1 Peter 2:24. On the present middle participle from the old verb κρεμαννυμι kremannumi to hang, see Matthew 18:6; Acts 5:30. [source]
That hangeth on a tree (ο κρεμαμενος επι χυλου ho kremamenos epi xulou). Quotation from Deuteronomy 21:23 with the omission of υπο τεου hupo theou (by God). Since Christ was not cursed by God. The allusion was to exposure of dead bodies on stakes or crosses (Joshua 10:26). Χυλον Xulon means wood, not usually tree, though so in Luke 23:31 and in later Greek. It was used of gallows, crosses, etc. See note on Acts 5:30; note on Acts 10:39; and note on 1 Peter 2:24. On the present middle participle from the old verb κρεμαννυμι kremannumi to hang, see Matthew 18:6; Acts 5:30. [source]
Quotation from Deuteronomy 21:23 with the omission of υπο τεου hupo theou (by God). Since Christ was not cursed by God. The allusion was to exposure of dead bodies on stakes or crosses (Joshua 10:26). Χυλον Xulon means wood, not usually tree, though so in Luke 23:31 and in later Greek. It was used of gallows, crosses, etc. See note on Acts 5:30; note on Acts 10:39; and note on 1 Peter 2:24. On the present middle participle from the old verb κρεμαννυμι kremannumi to hang, see Matthew 18:6; Acts 5:30. [source]
The contrast is with what is implied in as seemed good to them. The human parent may not have dealt with us to our profit. Συμφέρειν means to bring together: to collect or contribute in order to help: hence, to help or be profitable. Often impersonally, συμφέρει itis expedient, as Matthew 5:29; Matthew 18:6; John 11:50. The neuter participle, as here, advantage, profit, 1 Corinthians 12:7; 2 Corinthians 12:1. There is a backward reference to live, Hebrews 12:9, the result of subjection to the Father of spirits; and this is expanded and defined in the final clause, namely: [source]
See on Matthew 18:6. [source]