KJV: Woe unto the world because of offences! for it must needs be that offences come; but woe to that man by whom the offence cometh!
YLT: 'Woe to the world from the stumbling-blocks! for there is a necessity for the stumbling-blocks to come, but woe to that man through whom the stumbling-block doth come!
Darby: Woe to the world because of offences! For it must needs be that offences come; yet woe to that man by whom the offence comes!
ASV: Woe unto the world because of occasions of stumbling! for it must needs be that the occasions come; but woe to that man through whom the occasion cometh!
| Οὐαὶ | Woe |
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Parse: Interjection Root: οὐαί Sense: alas, woe. |
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| τῷ | to the |
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Parse: Article, Dative Masculine Singular Root: ὁ Sense: this, that, these, etc. |
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| κόσμῳ | world |
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Parse: Noun, Dative Masculine Singular Root: κόσμος Sense: an apt and harmonious arrangement or constitution, order, government. |
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| ἀπὸ | because of |
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Parse: Preposition Root: ἀπό Sense: of separation. |
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| σκανδάλων | causes of sin |
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Parse: Noun, Genitive Neuter Plural Root: σκάνδαλον Sense: the movable stick or trigger of a trap, a trap stick. |
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| ἀνάγκη | Necessary [are] |
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Parse: Noun, Nominative Feminine Singular Root: ἀνάγκη Sense: necessity, imposed either by the circumstances, or by law of duty regarding to one’s advantage, custom, argument. |
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| ἐλθεῖν | to come |
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Parse: Verb, Aorist Infinitive Active Root: ἔρχομαι Sense: to come. |
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| σκάνδαλα | stumbling blocks |
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Parse: Noun, Accusative Neuter Plural Root: σκάνδαλον Sense: the movable stick or trigger of a trap, a trap stick. |
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| ἀνθρώπῳ | man |
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Parse: Noun, Dative Masculine Singular Root: ἄνθρωπος Sense: a human being, whether male or female. |
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| οὗ | whom |
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Parse: Personal / Relative Pronoun, Genitive Masculine Singular Root: ὅς Sense: who, which, what, that. |
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| σκάνδαλον | offense |
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Parse: Noun, Nominative Neuter Singular Root: σκάνδαλον Sense: the movable stick or trigger of a trap, a trap stick. |
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| ἔρχεται | comes |
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Parse: Verb, Present Indicative Middle or Passive, 3rd Person Singular Root: ἔρχομαι Sense: to come. |
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Greek Commentary for Matthew 18:7
Jesus recognizes the inevitableness of stumbling-blocks, traps, hindrances, the world being as it is, but he does not absolve the man who sets the trap (cf. Luke 17:1). [source]
Reverse Greek Commentary Search for Matthew 18:7
This genitive articular infinitive is not easy to explain. In Acts 10:25 there is another example where the genitive articular infinitive seems to be used as a nominative (Robertson, Grammar, p. 1040). The loose Hebrew infinitive construction may have a bearing here, but one may recall that the original infinitives were either locatives -Τα σκανδαλα Ta skandala is simply the accusative of general reference. Literally, the not coming as to occasions of stumbling. For σκανδαλον skandalon (a trap) See note on Matthew 5:29; and the note on Matthew 16:23. It is here only in Luke. The positive form of this saying appears in Matthew 18:7. [source]
Originally, order, and hence the order of the world; the ordered universe. So in classical Greek. In the Septuagint, never the world, but the ordered total of the heavenly bodies; the host of heaven (17:3; Isaiah 24:21; 40:26). Compare, also, Proverbs href="/desk/?q=pr+17:6&sr=1">Proverbs 17:6, and see note on James 3:6. In the apocryphal books, of the universe, and mainly in the relation between God and it arising out of the creation. Thus, the king of the world (2 Maccabees 7:9); the creator or founder of the world (2 Maccabees 12:15). In the New Testament: 1. In the classical and physical sense, the universe (John href="/desk/?q=joh+17:5&sr=1">John 17:5; John 21:25.; Romans 1:20; Ephesians 1:4, etc.). 2. As the order of things of which man is the centre (Matthew 13:38; Mark 16:15; Luke 9:25; John 16:21; Ephesians 2:12; 1 Timothy 6:7). 3. Humanity as it manifests itself in and through this order (Matthew 18:7; 2 Peter 2:5; 2 Peter 3:6; Romans 3:19). Then, as sin has entered and disturbed the order of things, and made a breach between the heavenly and the earthly order, which are one in the divine ideal - 4. The order of things which is alienated from God, as manifested in and by the human race: humanity as alienated from God, and acting in opposition to him (John 1:10; John 12:31; John 15:18, John 15:19; 1 Corinthians 1:21; 1 John 2:15, etc.). The word is used here in the classical sense of the visible creation, which would appeal to the Athenians. Stanley, speaking of the name by which the Deity is known in the patriarchal age, the plural Elohim, notes that Abraham, in perceiving that all the Elohim worshipped by the numerous clans of his race meant one God, anticipated the declaration of Paul in this passage (“Jewish Church,” i., 25). Paul's statement strikes at the belief of the Epicureans, that the world was made by “a fortuitous concourse of atoms,” and of the Stoics, who denied the creation of the world by God, holding either that God animated the world, or that the world itself was God. [source]
Ἑνεστῶσαν presentmay also express something which is not simply present, but the presence of which foreshadows and inaugurates something to come. Hence it may be rendered impending or setting in. See on Romans 8:38. Ἁνάγκη means originally force, constraint, necessity, and this is its usual meaning in classical Greek; though in the poets it sometimes has the meaning of distress, anguish, which is very common in Hellenistic Greek. Thus Sophocles, of the approach of the crippled Philoctetes: “There falls on my ears the sound of one who creeps slow and painfully ( κατ ' ἀνάγκην .” “Philoctetes,” 206); and again, of the same: “Stumbling he cries for pain ( ὑπ ' ἀνάγκας ,” 215). In the Attic orators it occurs in the sense of blood-relationship, like the Latin necessitudo a binding tie. In this sense never in the New Testament. For the original sense of necessity, see Matthew 18:7; Luke 14:18; 2 Corinthians 9:7; Hebrews 9:16. For distress, Luke 21:23; 1 Thessalonians 3:7. The distress is that which should precede Christ's second coming, and which was predicted by the Lord himself, Matthew 24:8sqq. Compare Luke 21:23-28. [source]
Since moral conditions are so bad among you (cf. chapters 1 to 6). Cf. Matthew 18:7. [source]
See note on Matthew 13:41; and note on Matthew 16:23 for this interesting word. It is a stumbling block or trap either in the way of others (its usual sense), as in Matthew 18:7, or in one‘s own way, as is true of προσκοπτω proskoptō in John 11:9 and in 1 John 2:11 here. But, as Westcott argues, John may very well have the usual meaning here and the other in 1 John 2:11. [source]
The accusative after ουαι ouai as in Revelation 8:13, but nominative in Revelation 18:10, Revelation 18:16, Revelation 18:19 in place of the usual dative (Matthew 11:21; Matthew 18:7, etc.). [source]
Present middle imperative of ευπραινω euphrainō as in Revelation 11:10; Revelation 18:20.O heavens (οι ουρανοι hoi ouranoi). Plural here alone in the Apocalypse, though common elsewhere in the N.T. Satan is no longer in the heavens.They that dwell therein Present active articular participle of σκηνοω skēnoō (see Revelation 7:15; Revelation 13:6) to dwell (tabernacle) as of Christ in John 1:14 and of God in Revelation 21:3. The inhabitants of heaven (angels and saints) have cause to rejoice, and earth reason to mourn.Woe for the earth and for the sea (ουαι την γην και την ταλασσαν ouai tēn gēn kai tēn thalassan). The accusative after ουαι ouai as in Revelation 8:13, but nominative in Revelation 18:10, Revelation 18:16, Revelation 18:19 in place of the usual dative (Matthew 11:21; Matthew 18:7, etc.).Is gone down Second aorist (effective) active indicative of καταβαινω katabainō “did go down.”But a short time (ολιγον καιρον oligon kairon). Accusative of extent of time, “a little time.” The devil‘s departure from his warfare in the heavens reveals (ειδως eidōs knowing, perfect active participle) to him that his time for doing harm to men is limited, and hence his great wrath (τυμον thumon boiling rage). [source]
Present active articular participle of σκηνοω skēnoō (see Revelation 7:15; Revelation 13:6) to dwell (tabernacle) as of Christ in John 1:14 and of God in Revelation 21:3. The inhabitants of heaven (angels and saints) have cause to rejoice, and earth reason to mourn.Woe for the earth and for the sea (ουαι την γην και την ταλασσαν ouai tēn gēn kai tēn thalassan). The accusative after ουαι ouai as in Revelation 8:13, but nominative in Revelation 18:10, Revelation 18:16, Revelation 18:19 in place of the usual dative (Matthew 11:21; Matthew 18:7, etc.).Is gone down Second aorist (effective) active indicative of καταβαινω katabainō “did go down.”But a short time (ολιγον καιρον oligon kairon). Accusative of extent of time, “a little time.” The devil‘s departure from his warfare in the heavens reveals (ειδως eidōs knowing, perfect active participle) to him that his time for doing harm to men is limited, and hence his great wrath (τυμον thumon boiling rage). [source]