- *G4762 *22 στρέφω (stref'-o) : strengthened from the base of G5157; to twist, i.e. turn quite around or reverse (literally or figuratively):--convert, turn (again, back again, self, self about).
- στρεψον *1 of 22
- Matthew 5:39 ... thy right cheek, turn to him the other also.
- στραφητε *1 of 22
- Matthew 18:3 ... I say unto you, Except ye be converted, and become as ...
The
turning words used by Jesus in Matthew 5:39 to
"turn" the other (
cheek) and by Jesus in Matthew 18:3 to be
"converted" are the same base word and each is used only
one time in the
GNT (Greek New Testament).
Might these verses be related in a deeper sense? If you keep going in the same direction you have
not "turned".
44. Matthew 7:16 Great grapes
45. Matthew 18:3
Matthew 18:3 And said, Verily I say unto you, Except ye be converted, and become as little children, ye shall not enter into the kingdom of heaven. [kjv]
και ειπεν αμην λεγω υμιν εαν μη στραφητε και γενησθε ως τα παιδια ου μη εισελθητε εις την βασιλειαν των ουρανων [gnt]
The
ancient Greek word
"στραφῆτε" ≈ "turn around" has the
onomatopoeic sense of a bird call.
The
ancient Greek word
"στᾰφῠλή" ≈ "grape" and
"σταφυλᾱ́ς" ≈ "bunch of grapes" (accusative plural).
It appears one needs to
"turn" to being a
"grape" and not a "
thorn". What a
"grape" idea! The "
sheep" must have had a "
herd" by the
"grapevine".
[turn vs. repent as think after]
46. Matthew 5:39 Turning
Matthew 5:39 But I say unto you, That ye resist not evil: but whosoever shall smite thee on thy right cheek, turn to him the other also. [kjv]
εγω δε λεγω υμιν μη αντιστηναι τω πονηρω αλλ οστις σε ραπιζει εις την δεξιαν σιαγονα σου στρεψον αυτω και την αλλην [gnt]
The ancient Greek word
"στρέφω" ≈ "turn, direct, twist" and is related to the English word
"strap" as "
fasten". The modern Greek word
"στρέφω" (STREH-fo) ≈ "turn, direct".
The Greek word translated as
"smite" can be a play on words with the Latin word for
"rapid". Jesus some Latin words and Latin play on words in this short verse sequence. False leaders as "
birds" who use "
deception" will want you to be in a
"hurry" as an "
urgent priority" so that you will not think too much about what you are actually doing.
In
"turning" the
"cheek" one is acting "
passively". In Greek, the word for "
passive" is often translated as "
suffering".
47. Matthew 5:39 The evil eye
Matthew 5:39 But I say unto you, That ye resist not evil: but whosoever shall smite thee on thy right cheek, turn to him the other also. [kjv]
εγω δε λεγω υμιν μη αντιστηναι τω πονηρω αλλ οστις σε ραπιζει εις την δεξιαν σιαγονα σου στρεψον αυτω και την αλλην [gnt]
The Greek for
"evil" is in the
dative case so it is
"the evil" or
"(with respect to) the evil" and
not just
"evil" in general.
Note that
not "standing against" "evil" does not mean that one is "
supporting" or "
advocating"
"evil". One is just a bystander, neither condoning nor supporting nor participating in
"evil".
Discuss: Should one actively "
go to war" or "
crusade" against what is considered an
"evil"? Once the double meanings, play on words, and code word meanings in this verse are used, this question should be more clear.
48. Matthew 18:3 Come into being
Matthew 18:3 And said, Verily I say unto you, Except ye be converted, and become as little children, ye shall not enter into the kingdom of heaven. [kjv]
και ειπεν αμην λεγω υμιν εαν μη στραφητε και γενησθε ως τα παιδια ου μη εισελθητε εις την βασιλειαν των ουρανων [gnt]
The Greek for
"become" is that of
"come into being" using the same word that in John 3 was taken as
"born again".
The ancient Greek word
"γίγνομαι" ≈ "come into being" and is the source of the English word
"genesis". The context may indicate being born, being produced, taking place, etc.
This important word will appear two more times in this discourse and be translated in the
KJV (King James Version) as
"become",
"have" and
"shall be done". This obscures the meaning of what Jesus is saying.
49. Matthew 18:2-3 Children
Matthew 18:2 And Jesus called a little child unto him, and set him in the midst of them, [kjv]
και προσκαλεσαμενος παιδιον εστησεν αυτο εν μεσω αυτων [gnt]
18:3 And said, Verily I say unto you, Except ye be converted, and become as little children, ye shall not enter into the kingdom of heaven. [kjv]
και ειπεν αμην λεγω υμιν εαν μη στραφητε και γενησθε ως τα παιδια ου μη εισελθητε εις την βασιλειαν των ουρανων [gnt]
The "little child" is an "as" analogy and refers to "believers" of any age.
The "set" is that of "stand" as in not "standing" for or "in place of" "evil" or "oppression".
The "converted" is that of "turned around" (from being "great").
The "become" is that of "coming into being" as in being "born" "again".
The "child" is in the "middle" of both "good" and "evil" or "oppressive" entities.
50. Matthew 18:3 Children
Matthew 18:3 And said, Verily I say unto you, Except ye be converted, and become as little children, ye shall not enter into the kingdom of heaven. [kjv]
και ειπεν αμην λεγω υμιν εαν μη στραφητε και γενησθε ως τα παιδια ου μη εισελθητε εις την βασιλειαν των ουρανων [gnt]
Matthew 17:26 "the children" (plural ) as "the sons".
Matthew 18:3 "the child" (singular) in the "middle" (no information about turning direction).
Matthew 18:4 "the children" (plural).
Might
"the children" in Matthew 18:4 be related to
"the sons" in Matthew 17:26? Did Jesus show Peter how to
"turn" from being
"great" or wanting to be
"great" by just paying the "
temple tax"?
Might they have
"changed direction" from the desire to become the
"greatest" or even know who is the
"greatest"? Might this desire be part of their "
essential attributes" (rich young man in Matthew 19) as in "
everything they have" (unforgiving servant at the end of Matthew 18)?
51. Matthew 18:4 Humbled at the same level
Matthew 18:4 Whosoever therefore shall humble himself as this little child, the same is greatest in the kingdom of heaven. [kjv]
οστις ουν ταπεινωσει εαυτον ως το παιδιον τουτο ουτος εστιν ο μειζων εν τη βασιλεια των ουρανων [gnt]
The
ancient Greek word
"ταπεινός" ≈ "low-lying, humbled, downcast". The
KJV often translates the Greek word for
"humbled" as
"abased".
How might this
child have been
"humbled"? Does one need to eat
"umble", later
"humble", pie?
Humility is not thinking less of yourself, but thinking of yourself less. C.S. Lewis.
The
"whoever" indicates that one might want to look for another related meaning in play on words.
52. Matthew 18:4 Humbled at the same level
Matthew 18:4 Whosoever therefore shall humble himself as this little child, the same is greatest in the kingdom of heaven. [kjv]
οστις ουν ταπεινωσει εαυτον ως το παιδιον τουτο ουτος εστιν ο μειζων εν τη βασιλεια των ουρανων [gnt]
Who is "greatest"?
Who is "least"?
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With Jesus as the "head" , every "hair" or "believer" is both "greatest" and "least".
|
 |
Jesus has a flat organizational chart.
[No child left behind. No child gets ahead.]
|
 |
This is similar to the semantic domain of integers in programming language theory. Top was not needed for the theory to work.
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53. Matthew 18:4 Play on words
Matthew 18:4 Whosoever therefore shall humble himself as this little child, the same is greatest in the kingdom of heaven. [kjv]
οστις ουν ταπεινωσει εαυτον ως το παιδιον τουτο ουτος εστιν ο μειζων εν τη βασιλεια των ουρανων [gnt]
Greek: ... humble oneself ... is the greatest in ...
Play: ... fly (as a bird) oneself ... is the leaven (false doctrine, "Simon") in ...
Would the "
church" represented as
"Simon" "
Peter", ever have anything to do with
"leaven" or trying to
"fly as a bird"? How about Cardinals?
"μείζων" ≈ "greater, larger" in a comparative sense.
"ζῡμῶν" ≈ "leaven" (genitive plural) from "ζύμη" ≈ "yeast, dough".
"σιμων" ≈ "Simon" as in Simon Peter (rock of the church).
54. Matthew 18:5 On the name of mine
Matthew 18:5 And whoso shall receive one such little child in my name receiveth me. [kjv]
και ος εαν δεξηται εν παιδιον τοιουτο επι τω ονοματι μου εμε δεχεται [gnt]
The
KJV translates as
"in" my "name" the Greek that it
"on" the "name" of
mine. The
"on", as a contrast, will become important in a few verses where
"on" will be translated as
"into". (see below)
The ancient Greek word
"ἐπί" ≈ "on, upon" as in the prefix of the English word
"epicenter" which is, literally, "
on the center".
The ancient Greek word
"ὄνομα" ≈ "name, noun" is related to Latin
"nomen" ≈ "name, noun" (semantic loan from Greek) and English
"name".
One must distinguish
"names" which are abstract letters combined to make a word and the "
meaning" to which the word or
"name" is attached. The "
meaning" depends on context.
55. Matthew 18:5 If received or accepted
Matthew 18:5 And whoso shall receive one such little child in my name receiveth me. [kjv]
και ος εαν δεξηται εν παιδιον τοιουτο επι τω ονοματι μου εμε δεχεται [gnt]
The ancient Greek word
"δέχομαι" ≈ "receive, accept, take, believe". The use of
"receive" or
"accept" word twice ensures that this is a
commutative relationship in that it goes
both ways and sets up an
equality of sorts. This becomes important at the end of the discourse.
Paraphrase:
And if someone receives/accepts one little child such as this on the name of mine receives/accepts me.
Does this mean that one only has to
"accept" a
"child" that has
"accepted" Jesus to have
"accepted" Jesus? Does this make sense? Would false leaders or false teachers
"accept" a
"child" in order to use them for their own purposes?
Most translations
omit the ancient Greek word
"ἐάν" ≈ "if, when". This is a
conditional that creates a
dependency. Who is the
"one" "little child"?
56. One cookie rule
Growing up, the siblings would often leave the last cookie, piece of cake, etc., not eaten (which annoyed mom).
So, if we were asked "
Did you eat all of the cookies?" we could say, "
No, I did not have one of them". If pressed, we could point to the "
one" cookie that we did
not eat. If we had eaten than
one, then they would be
all (i.e., gone).
Sometimes it is the "
one cookie" that is
not eaten that is important.
There are two general forms of the "
one cookie rule" where the
exceptions are important.
"not one cookie ..." (negative statement)
"one cookie ..." (positive statement)
In general, this is called an "
equivocation" in that it could deceive the listener. Equivocations can be used to hide double meanings as in a code or secret code.
Equivocations can be used as jokes which some people like and some do not.
Who is the
"one" "little child"? Reflexive or self-referential relationships are important both in computer science and in some things said by Jesus. Think of the "
one cookie rule".
57. Matthew 18:5 Accept goes both ways
Matthew 18:5 And whoso shall receive one such little child in my name receiveth me. [kjv]
και ος εαν δεξηται εν παιδιον τοιουτο επι τω ονοματι μου εμε δεχεται [gnt]
This
"little child" could be anyone. The most important
"little child" is
you (one cookie rule).
You are that
"one" "little child"! What happens if
you as that
"one" "little child" do not
"receive" or
"accept" "on" the "
name" of Jesus? Including the
"if" in the translation makes this correspondence more clear.
Paraphrase:
And if you receive/accept, as a little child, on the name of me (Jesus), you receive/accept me (Jesus).
The
"accept" or
"receive" is used
twice in a
commutative or
both ways relationship. That is,
both of the
two, Jesus and
you, must "
agree" for the relationship to be valid. Otherwise, it will
not be completed or done. The two are "
glued" together.
This
commutative and
reflexive connection with
you becomes important in understanding an otherwise enigmatic verse at the end of the discourse. Such a relationship does
not mean that the usual interpretation is invalid.
58. Usage - receive
*G1209 *56 δέχομαι (dekh'-om-ahee) : middle voice of a primary verb; to receive (in various applications, literally or figuratively):--accept, receive, take. Compare G2983.
 |
Words: δεδεκται δεξαι=3 δεξαμενη δεξαμενοι δεξαμενος=3 δεξασθαι=3 δεξασθε=4 δεξηται=8 δεξωνται=2 δεχεται=8 δεχηται δεχομενος=4 δεχονται δεχωνται=3 εδεξαμεθα εδεξαντο=5 εδεξασθε=4 εδεξατο=3
|
The ancient Greek word
"δέχομαι" ≈ "receive, accept, take, believe".
59. Matthew 18:6
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.
Greek: ος δ αν σκανδαλιση ενα των μικρων τουτων των πιστευοντων εις εμε συμφερει αυτω ινα κρεμασθη μυλος ονικος επι περι τον τραχηλον αυτου και καταποντισθη εν τω πελαγει της θαλασσης
60. Matthew 18:7
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!
Greek: ουαι τω κοσμω απο των σκανδαλων αναγκη γαρ εστιν ελθειν τα σκανδαλα πλην ουαι τω ανθρωπω εκεινω δι ου το σκανδαλον ερχεται
61. Matthew 18:8
KJV: Wherefore if thy hand or thy foot offend thee, cut them off, and cast them from thee: it is better for thee to enter into life halt or maimed, rather than having two hands or two feet to be cast into everlasting fire.
Greek: ει δε η χειρ σου η ο πους σου σκανδαλιζει σε εκκοψον αυτα αυτον και βαλε απο σου καλον σοι εστιν εισελθειν εις την ζωην χωλον η κυλλον η χωλον η δυο χειρας η δυο ποδας εχοντα βληθηναι εις το πυρ το αιωνιον
Latin: si autem manus tua vel pes tuus scandalizat te abscide eum et proice abs te bonum tibi est ad vitam ingredi debilem vel clodum quam duas manus vel duos pedes habentem mitti in ignem aeternum
Wycliffe: And if thin hoond or thi foot sclaundreth thee, kitte it of, and caste awei fro thee. It is betere to thee to entre to lijf feble, ethir crokid, than hauynge tweyne hoondis or twey feet to be sent in to euerlastynge fier.
Tyndale: Wherfore yf thy honde or thy fote offende the cut him of and cast him from the. It ys better for the to enter into lyfe halt or maymed rather then thou shuldest havinge two hondes or two fete be cast into everlasting fyre.
62. Matthew 18:9
KJV: And if thine eye offend thee, pluck it out, and cast it from thee: it is better for thee to enter into life with one eye, rather than having two eyes to be cast into hell fire.
Greek: και ει ο οφθαλμος σου σκανδαλιζει σε εξελε αυτον και βαλε απο σου καλον σοι εστιν μονοφθαλμον εις την ζωην εισελθειν η δυο οφθαλμους εχοντα βληθηναι εις την γεενναν του πυρος
Latin: et si oculus tuus scandalizat te erue eum et proice abs te bonum tibi est unoculum in vitam intrare quam duos oculos habentem mitti in gehennam ignis
Wycliffe: And if thin iye sclaundre thee, pulle it out, and caste awei fro thee. It is betere to thee with oon iye to entre in to lijf, thanne hauynge tweyn iyen to be sent in to the fier of helle.
Tyndale: And yf also thyne eye offende the plucke him oute and caste him from the. It is better for the to enter into lyfe with one eye then havyng two eyes to be cast into hell fyre.
63. Matthew 18:10
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.
Greek: ορατε μη καταφρονησητε ενος των μικρων τουτων λεγω γαρ υμιν οτι οι αγγελοι αυτων εν ουρανοις δια παντος βλεπουσιν το προσωπον του πατρος μου του εν ουρανοις
64. Matthew 23:27
Matthew 23:27 Woe unto you, scribes and Pharisees, hypocrites ! for ye are like unto whited sepulchres, which indeed appear beautiful outward, but are within full of dead men's bones, and of all uncleanness. [kjv]
ουαι υμιν γραμματεις και φαρισαιοι υποκριται οτι παρομοιαζετε ταφοις κεκονιαμενοις οιτινες εξωθεν μεν φαινονται ωραιοι εσωθεν δε γεμουσιν οστεων νεκρων και πασης ακαθαρσιας [gnt]
Jesus appears to make (at least) two play on words with
"bones" or
"bone"
65. Whose bones analysis
"ὅς" ≈ "who, which, that"
"δ" ≈ "but (then)" from "δέ" ≈ "but (then)"
"αν" ≈ "if, when"
"ὀστέων" ≈ "(of) bones" and "ὀστέον" ≈ "bone".
| Books |
Jesus |
Others |
| Matthew |
8 |
0 |
| Mark |
2 |
0 |
| Luke |
1 |
0 |
| John |
1 |
0 |
| 1 John |
0 |
2 |
| GNT |
12 |
2 |
| LXX |
0 |
2 |
| Total |
12 |
4 |
Here is another play on words of
"whosoever" as
"who/what" "then" "if" with
"bones" but without the Latin connection to "
hostile". This is used
8 times by Jesus in Matthew.
"Dem Bones" (also called "Dry Bones" and "Dem Dry Bones") is a spiritual song. … The lyrics are inspired by Ezekiel 37:1-14, in which the prophet Ezekiel visits the Valley of Dry Bones and prophesies that they will one day be resurrected at God's command… Wikipedia. (as of 2026-07-08)
66. Matthew 18:6 Bones
Matthew 18:6 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. [kjv]
ος δ αν σκανδαλιση ενα των μικρων τουτων των πιστευοντων εις εμε συμφερει αυτω ινα κρεμασθη μυλος ονικος περι τον τραχηλον αυτου και καταποντισθη εν τω πελαγει της θαλασσης [gnt]
"ὅς" ≈ "who, which, that"
"δ" ≈ "but (then)" from "δέ" ≈ "but (then)"
"αν" ≈ "if, when"
"ὀστέων" ≈ "(of) bones" and "ὀστέον" ≈ "bone".
The
"bones" play on words hints that what is to be said about this person is not good.
67. Matthew 18:6 Millstones and entrapments
Matthew 18:6 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. [kjv]
ος δ αν σκανδαλιση ενα των μικρων τουτων των πιστευοντων εις εμε συμφερει αυτω ινα κρεμασθη μυλος ονικος περι τον τραχηλον αυτου και καταποντισθη εν τω πελαγει της θαλασσης [gnt]
The
"offend",
"offense",
"offenses", etc., means to
"entrap" or
"snare" as in false teaching or deceit to lead one astray. When Jesus uses the word, it can mean
"misinterpret" as in
"entrap" yourself. [Throw someone under the bus, temple tax]
Why would someone "entrap" a "little one" as a "believer"?
To be "great". This is the theme of Matthew 18.
Can you
"entrap" or
"ensnare" yourself as the
"one"? Can you "
sin" against
yourself?
68. Matthew 18:6 Little ones
Matthew 18:6 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. [kjv]
ος δ αν σκανδαλιση ενα των μικρων τουτων των πιστευοντων εις εμε συμφερει αυτω ινα κρεμασθη μυλος ονικος περι τον τραχηλον αυτου και καταποντισθη εν τω πελαγει της θαλασσης [gnt]
Who are the
"the little ones"? Are they the same as
"the children"?
"τῶν μικρῶν" ≈ "(of) the little, trivial, short, young"
"μικρῶν" ≈ "(of) little, trivial, short, young"
A
context is needed for
"little ones" to be
"little children".
69. Matthew 18:6 Separated little ones
Matthew 18:6 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. [kjv]
ος δ αν σκανδαλιση ενα των μικρων τουτων των πιστευοντων εις εμε συμφερει αυτω ινα κρεμασθη μυλος ονικος περι τον τραχηλον αυτου και καταποντισθη εν τω πελαγει της θαλασσης [gnt]
"κρίνων" ≈ "(of) separation/distinction" (masculine participle) and "κρίνον" ≈ "(of) separation/distinction" (neuter participle), both from "κρίνω" ≈ "separate/distinct".
Might
"the little ones" be those who have
"separated" themselves in some way? They could have been
"separated" from the beginning.
70. Matthew 10:42 Little ones
Matthew 10:42 And whosoever shall give to drink unto one of these little ones a cup of cold water only in the name of a disciple, verily I say unto you, he shall in no wise lose his reward. [kjv]
και ος αν ποτιση ενα των μικρων τουτων ποτηριον ψυχρου μονον εις ονομα μαθητου αμην λεγω υμιν ου μη απολεση τον μισθον αυτου [gnt]
Jesus often uses the
"one" (one cookie rule) of a
"little one" or
"believer" (of any age) to refer first to
"you" and then to others. Are the
"little ones" separated in any way?
"κρίνων" ≈ "(of) separation/distinction" (masculine participle) and "κρίνον" ≈ "(of) separation/distinction" (neuter participle), both from "κρίνω" ≈ "separate/distinct".
Might
"the little ones" be those who have
"separated" themselves in some way? They could have been
"separated" from the beginning.
[preaching to the choir]
71. Revelation 19:18
Revelation 19:18 That ye may eat the flesh of kings, and the flesh of captains, and the flesh of mighty men, and the flesh of horses, and of them that sit on them, and the flesh of all men, both free and bond, both small and great. [kjv]
ινα φαγητε σαρκας βασιλεων και σαρκας χιλιαρχων και σαρκας ισχυρων και σαρκας ιππων και των καθημενων επ αυτους και σαρκας παντων ελευθερων τε και δουλων και μικρων και μεγαλων [gnt]
"κρίνων" ≈ "(of) separation/distinction" (masculine participle) and "κρίνον" ≈ "(of) separation/distinction" (neuter participle), both from "κρίνω" ≈ "separate/distinct".
The Greek word for
"little ones" is used only by Jesus in the Gospels and one time in Revelation. Might there be a connection?
72. Revelation 19:18
KJV: That ye may eat the flesh of kings, and the flesh of captains, and the flesh of mighty men, and the flesh of horses, and of them that sit on them, and the flesh of all men, both free and bond, both small and great.
Greek: ινα φαγητε σαρκας βασιλεων και σαρκας χιλιαρχων και σαρκας ισχυρων και σαρκας ιππων και των καθημενων επ αυτων αυτους και σαρκας παντων ελευθερων τε και δουλων και μικρων και μεγαλων
73. 1 Corinthians 7:35 Snare for the birds
1 Corinthians 7:35 And this I speak for your own profit; not that I may cast a snare upon you, but for that which is comely, and that ye may attend upon the Lord without distraction. [kjv]
τουτο δε προς το υμων αυτων συμφορον λεγω ουχ ινα βροχον υμιν επιβαλω αλλα προς το ευσχημον και ευπαρεδρον τω κυριω απερισπαστως [gnt]
The
ancient Greek word
"βρόχος" ≈ "noose, snare for birds".
Is Paul casting a
"net" or
"snare" for the
"birds"? Paul uses the ancient Greek word
"σύμφορος" ≈ "useful, profitable, expedient, suitable". This word is often confused with a
different and older Attic Greek word
"σύμφορος" ≈ "useful, profitable, expedient".
The
TR (Textus Receptus) sometimes changes the (different) word for
"bring together" with the word for
"useful",
"profitable", etc. The ancient Greek word
"συμφέρω" ≈ "bring together, work with, to be carried along with" and means, literally,
"carry together".
74. Matthew 18:6 Better to carry together
Matthew 18:6 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. [kjv]
ος δ αν σκανδαλιση ενα των μικρων τουτων των πιστευοντων εις εμε συμφερει αυτω ινα κρεμασθη μυλος ονικος περι τον τραχηλον αυτου και καταποντισθη εν τω πελαγει της θαλασσης [gnt]
The counter-factual example of a
"millstone" would make doing this a
very bad "
sin". Let is ignore, for the moment, that the word translated is
not "were better" but
"carry together"
"συμφέρω" ≈ "bring together, work with, to be carried along with" (used here).
"σύμφορος" ≈ "useful, profitable, expedient, suitable" (not used here).
Is it a "
sin"? How
bad is it? How easy or hard is it for you to "
forgive" those who
"entrap" "little ones"? How hard is it to "
forgive" those who
"entrap" "you"?
75. Similar verses in Matthew
Matthew 5:29 And if thy right eye offend thee, pluck it out, and cast it from thee: for it is profitable for thee that one of thy members should perish, and not that thy whole body should be cast into hell. [kjv]
18:9 And if thine eye offend thee, pluck it out, and cast it from thee: it is better for thee to enter into life with one eye, rather than having two eyes to be cast into hell fire. [kjv]
Verse comparison summary:
Matthew 5:29: "carry together" the same idea before and after.
Matthew 18:9: different ideas before and after, so the word "good" as "right" is used to not break the model.
This pattern or model reinforces the idea that the use of
"carry together" in 18:6, three verses earlier, should fit the model.
76. Matthew 18:6 Deception to entrap
Matthew 18:6 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. [kjv]
ος δ αν σκανδαλιση ενα των μικρων τουτων των πιστευοντων εις εμε συμφερει αυτω ινα κρεμασθη μυλος ονικος περι τον τραχηλον αυτου και καταποντισθη εν τω πελαγει της θαλασσης [gnt]
The
ancient Greek word
"σκάνδαλον" ≈ "trap, snare". Might the
one who would
"entrap" by
deception be a "
sheep" who has become a
"bird" or "
pig" who leads those
"believers" or
"little ones" or
"children" "
astray" in order to become
"great" (in their own eyes)?
The
ancient Greek word
"αυτω" ≈ "him/it" (
dative) and
"αυτου" ≈ "him/it" (
genitive) could refer to either the person doing it or the
"child" to which it is done. If Jesus had used
nominative or
accusative it would
not have been
ambiguous.
77. Matthew 18:6 Carry together
Matthew 18:6 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. [kjv]
ος δ αν σκανδαλιση ενα των μικρων τουτων των πιστευοντων εις εμε συμφερει αυτω ινα κρεμασθη μυλος ονικος περι τον τραχηλον αυτου και καταποντισθη εν τω πελαγει της θαλασσης [gnt]
The
ancient Greek word
"συμφέρω" ≈ "bring together, work with, to be carried along with" and means, literally,
"carry together".
What happens if the two parts of the verse are
"carried together"?
A: ... a (person) who entraps a believing little one.
carry together (with respect to) he/it (dative) such that
B: (he/it) hangs millstone around the neck of him/it ... (genitive)
The correspondence might be called the
"millstone" "entrapment".
78. Matthew 18:6 Sea of the sea of the sea
Matthew 18:6 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. [kjv]
ος δ αν σκανδαλιση ενα των μικρων τουτων των πιστευοντων εις εμε συμφερει αυτω ινα κρεμασθη μυλος ονικος περι τον τραχηλον αυτου και καταποντισθη εν τω πελαγει της θαλασσης [gnt]
The
ancient Greek word
"καταποντίζω" ≈ "sink in the sea" which could, in context, mean drowning, comes from two Greek words.
"κατά" ≈ "back, downwards, against, fully, completely" and "πόντος" ≈ "sea" (eye, bird).
"πέλαγος" ≈ "sea", later the islands in the sea and the source of the last part of the English word "archipelago" (foot, fish)
"θάλασσα" ≈ "sea". Some see the word "salt" as part of this word for "sea". (hand, pig)
Greek:
Sink in the sea in the sea of the sea. [downward trend into the pit or abyss]
79. Matthew 18:6
Matthew 18:6 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. [kjv]
ος δ αν σκανδαλιση ενα των μικρων τουτων των πιστευοντων εις εμε συμφερει αυτω ινα κρεμασθη μυλος ονικος περι τον τραχηλον αυτου και καταποντισθη εν τω πελαγει της θαλασσης [gnt]
The following are
synonyms in Greek:
"πόντος" ≈ "sea" and
"πέλαγος" ≈ "sea" and
"θάλασσα" ≈ "sea". The verse does not mention "
drowning". The idea is that of going in a downward direction. To carry two ideas together, this might be called the
"millstone" "entrapment" or
"deception".
Paraphrase:
... and sank down in the sea in the sea of the sea.
[the pit or abyss, Jonah going down, down, down,
one sheep going down the mountain]
[many chances - but keep sinking deeper]
80. Matthew 18:7 Woe
Matthew 18:7 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! [kjv]
ουαι τω κοσμω απο των σκανδαλων αναγκη γαρ ελθειν τα σκανδαλα πλην ουαι τω ανθρωπω δι ου το σκανδαλον ερχεται [gnt]
The ancient Greek word
"οὐαί" ≈ "woe, alas" and can be associated as the sound of a
"bird" of "
prey", and perhaps, as a
false leader , a
"bird" of "
pray".
Perhaps a "
sheep" becomes a
"bird" or "
eye" or "
leader" to become
"greatest" to attract "
fish" or "
feet" or "
many" with their "
opinion" or "
candle" to a "
city" (that cannot be "
hid") on a "
mountain" . The
"bird" promotes "
pigs" or "
hands" as "
bad" "
salt" to get in the way of sinners wanting to repent.
How should one deal with such a situation? Not to "
cut off" this inquiry now, but this is answered in a few verses.
81. Matthew 18:7 Translations
Matthew 18:7 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! [kjv]
ουαι τω κοσμω απο των σκανδαλων αναγκη γαρ ελθειν τα σκανδαλα πλην ουαι τω ανθρωπω δι ου το σκανδαλον ερχεται [gnt]
NIV (New International Version):
Woe to the world because of the things that cause people to stumble! Such things must come, but woe to the person through whom they come!
NLT (New Living Translation):
“What sorrow awaits the world, because it tempts people to sin. Temptations are inevitable, but what sorrow awaits the person who does the tempting.
Berean Literal Bible:
Woe to the world because of the causes of sin. For the stumbling blocks are necessary to come, but woe to the man by whom the offense comes!
Note: The Greek verse has no words in it for "
tempt", "
sin", "
cause". The Greek for "
stumbling block" (as used by Paul) is a different word. The
"compulsion" is translated as
"cause",
"inevitable",
"necessary" and the word order changed, if necessary, to fit the meaning change.
82. Matthew 18:7 Compulsion trap
Matthew 18:7 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! [kjv]
ουαι τω κοσμω απο των σκανδαλων αναγκη γαρ ελθειν τα σκανδαλα πλην ουαι τω ανθρωπω δι ου το σκανδαλον ερχεται [gnt]
The word
"woe" in Greek is that of a
"bird" of prey sound.
The TR adds the word "be", adds some connecting words, and rearranges some words.
"ἀπό" ≈ "away from" as in "from" but with an idea of a separating distance.
"σκάνδαλον" ≈ "trap, snare" and is used as a noun, three times in this verse and once in the previous verse.
"ανάγκη" ≈ "necessity, constraint, compulsion, force" and is used as a noun. The word is associated with the "yoke" of "compulsion" by Amos, Isaiah, Jesus, Barnabas, etc.
"πλήν" ≈ "with the exception of, except for".
83. Matthew 18:7
Matthew 18:7 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! [kjv]
ουαι τω κοσμω απο των σκανδαλων αναγκη γαρ ελθειν τα σκανδαλα πλην ουαι τω ανθρωπω δι ου το σκανδαλον ερχεται [gnt]
Thus, the
compound noun is that of a
"compulsion" "trap" or
"trap" of
"compulsion". Jesus talks of this in the Sermon on the Mount in terms of the
dead "
gift" "
on" top of the "
alter" (
"trap" of
"compulsion") and the
living "
gift" "
in front of" the "
alter".
The
modern Greek word
"πλην" (pleen) ≈ "except for" and is used as a "
minus sign" for the subtraction operation as in
5 "except for" 3 is
2.
84. Matthew 18:7 Compulsion trap
Matthew 18:7 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! [kjv]
ουαι τω κοσμω απο των σκανδαλων αναγκη γαρ ελθειν τα σκανδαλα πλην ουαι τω ανθρωπω δι ου το σκανδαλον ερχεται [gnt]
Paraphrase:
Woe (with respect to) the (people in the) world apart from the trap of compulsion because the entrapments come (but) with the exception of woe (with respect to) the man through whom [not] the entrapment comes.
This appears to provide an
out of sorts to those who have been
"entrapped" by the
"compulsion" provided they do the other things that they are expected by Jesus to do. This would be the "
sheep".
However, this does not appear to provide an
out to those who have supported or promoted the
"compulsion" "entrapments". This would be the
"birds" and "
pigs". What Jesus says about "
idle words" might explain how ambiguity of intention is disambiguated.
[woe as a bird of prey cry, gift on the alter, last farthing]
85. Matthew 10:29 Not one sparrow
Matthew 10:29 Are not two sparrows sold for a farthing? and one of them shall not fall on the ground without your Father. [kjv]
ουχι δυο στρουθια ασσαριου πωλειται και εν εξ αυτων ου πεσειται επι την γην ανευ του πατρος υμων [gnt]
Here then is a paraphrase that fits the specific context of the verse and the general idea of birds being the of the evil one.
The "
one cookie rule" can be applied here.
Paraphrase:
All the sparrows (of the evil one) who sell themselves (or others) out for earthly gain will fall on that earthly ground because they are without God the Father.
Discuss: Provide instances of people (as sparrows) selling themselves (or others) out for money. This could be influence peddling, pay for play, etc.
86. Matthew 10:28 Soul and body
Matthew 10:28 And fear not them which kill the body, but are not able to kill the soul: but rather fear him which is able to destroy both soul and body in hell. [kjv]
και μη φοβεισθε απο των αποκτεινοντων το σωμα την δε ψυχην μη δυναμενων αποκτειναι φοβεισθε δε μαλλον τον δυναμενον και ψυχην και σωμα απολεσαι εν γεεννη [gnt]
Jesus tells us that the "
body" and the "
soul" are different. Jesus tells us who we should
"fear" and it is not
"fear" about the
cares and
concerns of this world. The most dangerous attacks are not from the outside but from the inside and involve
deception.
One cannot "
destroy the soul" by
"killing" the body is in persecution (e.g., by the Roman administrations). The primary way to
"destroy" the "
soul" is through
deception so that you "
sell yourself out" or are "
sold out".
Jesus provides an example in the
next verse.
87. Matthew 10:29-31 Soul and body
Matthew 10:29 Are not two sparrows sold for a farthing? and one of them shall not fall on the ground without your Father. [kjv]
ουχι δυο στρουθια ασσαριου πωλειται και εν εξ αυτων ου πεσειται επι την γην ανευ του πατρος υμων [gnt]
10:30 But the very hairs of your head are all numbered. [kjv]
υμων δε και αι τριχες της κεφαλης πασαι ηριθμημεναι εισιν [gnt]
10:31 Fear ye not therefore, ye are of more value than many sparrows. [kjv]
μη ουν φοβεισθε πολλων στρουθιων διαφερετε υμεις [gnt]
Discuss: [killing me softly with his song]
How might "sparrows" (birds of the evil one) deceive to "destroy the soul" in order to achieve "earthly gain" (money) by "selling out"?
Do "sparrows" succeed because those being deceived do not "understand"? This is what Jesus says of the birds in the Parable of the Sower in Matthew 13.
Have those "deceived" separated themselves from the love of Christ?
88. Strongs - compulsion
- *G318 *17 ἀναγκή (an-ang-kay') : from G303 and the base of G43; constraint (literally or figuratively); by implication, distress:--distress, must needs, (of) necessity(-sary), needeth, needful.
- αναγκη *7
- Matthew 18:7 ... of offences! for it must needs be that offences ...
- Luke 21:23 ... for there shall be great distress in the land, and ...
- Romans 13:5 Wherefore ye must needs be subject, not only for ...
- 1 Corinthians 9:16 ... nothing to glory of: for necessity is laid upon me; yea, ...
- 1 Thessalonians 3:7 ... our affliction and distress by your faith:
- Hebrews 9:16 For where a testament is, there must also of necessity be the death of the testator.
- Hebrews 9:23 It was therefore necessary that the patterns of things in the heavens ...
- αναγκην *6
- Luke 14:18 ... I have bought a piece of ground, and I must needs go and see ...
- 1 Corinthians 7:26 ... good for the present distress, I say, that it is good for a man ...
- 1 Corinthians 7:37 ... his heart, having no necessity, but hath power ...
- Philemon 1:14 ... be as it were of necessity, but willingly.
- Hebrews 7:27 Who needeth not daily, as those high priests, ...
- Jude 1:3 ... the common salvation, it was needful for me to write unto you, ...
- αναγκαις *2
- 2 Corinthians 6:4 ... in afflictions, in necessities, in distresses,
- 2 Corinthians 12:10 ... in reproaches, in necessities, in persecutions, in ...
- αναγκης *2
- 2 Corinthians 9:7 ... grudgingly, or of necessity: for God loveth ...
- Hebrews 7:12 ... being changed, there is made of necessity a change also of the law.
89. Usage - compulsion
*G318 *17 ἀναγκή (an-ang-kay') : from G303 and the base of G43; constraint (literally or figuratively); by implication, distress:--distress, must needs, (of) necessity(-sary), needeth, needful.
 |
Words: αναγκαις=2 αναγκη=7 αναγκην=6 αναγκης=2
|
"ανάγκη" ≈ "necessity, constraint, compulsion, force" and is used as a
noun. The word is associated with the "
yoke" of
"compulsion" by Amos, Isaiah, Jesus, Barnabas, etc.
Since the
KJV sometimes translates this word as
"distress" those verses may not mean exactly what they appear to mean in the English.
 |
Details are left as a future topic.
|
90. Matthew 18:8 Good or better
Matthew 18:8 Wherefore if thy hand or thy foot offend thee, cut them off, and cast them from thee: it is better for thee to enter into life halt or maimed, rather than having two hands or two feet to be cast into everlasting fire. [kjv]
ει δε η χειρ σου η ο πους σου σκανδαλιζει σε εκκοψον αυτον και βαλε απο σου καλον σοι εστιν εισελθειν εις την ζωην κυλλον η χωλον η δυο χειρας η δυο ποδας εχοντα βληθηναι εις το πυρ το αιωνιον [gnt]
What is
"good" to do? How might this be
"raca"?
- The "hand" refers to the "pig" (muscle) who works for the "bird".
- The "foot" refers to the "fish" attracted by the "bird" to a "city" on a "hill" that cannot be "hid" (in a not good sense).
91. Matthew 18:9 Good or better
Matthew 18:9 And if thine eye offend thee, pluck it out, and cast it from thee: it is better for thee to enter into life with one eye, rather than having two eyes to be cast into hell fire. [kjv]
και ει ο οφθαλμος σου σκανδαλιζει σε εξελε αυτον και βαλε απο σου καλον σοι εστιν μονοφθαλμον εις την ζωην εισελθειν η δυο οφθαλμους εχοντα βληθηναι εις την γεενναν του πυρος [gnt]
What is
"good" to do? How might this be
"raca"?
- The "eye" refers to the "leader". In the case of a false "leader" it is a "bird".
92. Strongs - thrown
*G906 *125 βάλλω (bal'-lo) : a primary verb; to throw (in various applications, more or less violent or intense):--arise, cast (out), X dung, lay, lie, pour, put (up), send, strike, throw (down), thrust. Compare G4496.
 |
Words: αμφιβαλλοντας βαλε=9 βαλει βαλειν=9 βαλετε βαλετω=2 βαλη=2 βαλητε βαλλει=5 βαλλεται=3 βαλλομεν βαλλομενα βαλλομενον=2 βαλλοντας=2 βαλλοντες βαλλοντων=2 βαλλουσα βαλλουσαν βαλλουσιν=4 βαλλω=2 βαλοντες βαλουσα βαλουσιν=3 βαλω=3 βαλωσιν βεβληκεν βεβληκοτος βεβλημενην βεβλημενον=3 βεβλημενος βεβληται=2 βληθεις βληθειση βληθεν βληθη βληθηναι=4 βληθησεται βληθηση βληθητι=2 εβαλαν εβαλεν=21 εβαλλον εβαλον=8 εβεβλητο εβληθη=9 εβληθησαν=3
|
93. Matthew 18:8 Cast into oblivion yes
Matthew 18:8 Wherefore if thy hand or thy foot offend thee, cut them off, and cast them from thee: it is better for thee to enter into life halt or maimed, rather than having two hands or two feet to be cast into everlasting fire. [kjv]
ει δε η χειρ σου η ο πους σου σκανδαλιζει σε εκκοψον αυτον και βαλε απο σου καλον σοι εστιν εισελθειν εις την ζωην κυλλον η χωλον η δυο χειρας η δυο ποδας εχοντα βληθηναι εις το πυρ το αιωνιον [gnt]
- "βληθῆναι" ≈ "to be cast" (as used).
- "β" ≈ "two" (number) and "λήθη" ≈ "oblivion, forgetfulness" and "ναι" ≈ "yes".
In each case where Jesus uses this word there are
"two" going into
"oblivion" "yes".
The numeric value of
"β" ≈ "beta" was
two. The
ancient Greek word
"βάλλω" ≈ "throw" which is the source of the English word
"ballistic".
94. Usage - thrown
95. Matthew 18:8 Disjunction parsing
Matthew 18:8 Wherefore if thy hand or thy foot offend thee, cut them off, and cast them from thee: it is better for thee to enter into life halt or maimed, rather than having two hands or two feet to be cast into everlasting fire. [kjv]
ει δε η χειρ σου η ο πους σου σκανδαλιζει σε εκκοψον αυτον και βαλε απο σου καλον σοι εστιν εισελθειν εις την ζωην κυλλον η χωλον η δυο χειρας η δυο ποδας εχοντα βληθηναι εις το πυρ το αιωνιον [gnt]
The
disjunctions need an appropriate
parsing.
Greek:
... enter into the life halt or maimed or two hands or two feet having been thrown into the fire (of) the ages.
- (halt or maimed) or (two hands or two feet)
- (halt or maimed or two hands) or two feet
- halt or (maimed or two hands or two feet)
96. Matthew 7:14
KJV: Because strait is the gate, and narrow is the way, which leadeth unto life, and few there be that find it.
Greek: οτι στενη η πυλη και τεθλιμμενη η οδος η απαγουσα εις την ζωην και ολιγοι εισιν οι ευρισκοντες αυτην
97. Strongs - maimed
98. Usage - maimed
- *G2948 *4 κυλλός (kool-los') : from the same as G2947; rocking about, i.e. crippled (maimed, in feet or hands):--maimed.
κυλλους *2
Matthew 15:30 ... those that were lame, blind, dumb, maimed, and many others, ...
Matthew 15:31 ... when they saw the dumb to speak, the maimed to be whole, the lame to walk, ...
κυλλον *2
Matthew 18:8 ... life halt or maimed, rather than having two ...
Mark 9:43 And if thy hand offend thee, cut it off: it is better for thee to enter into life maimed, than having two hands to go into hell, into the fire that never shall be quenched:
99. Matthew 18:8 Maimed and Lord
Matthew 18:8 Wherefore if thy hand or thy foot offend thee, cut them off, and cast them from thee: it is better for thee to enter into life halt or maimed, rather than having two hands or two feet to be cast into everlasting fire. [kjv]
ει δε η χειρ σου η ο πους σου σκανδαλιζει σε εκκοψον αυτον και βαλε απο σου καλον σοι εστιν εισελθειν εις την ζωην κυλλον η χωλον η δυο χειρας η δυο ποδας εχοντα βληθηναι εις το πυρ το αιωνιον [gnt]
- Do you want to go through life with "one" "lord/master"?
100. Matthew 18:8
Matthew 18:8 Wherefore if thy hand or thy foot offend thee, cut them off, and cast them from thee: it is better for thee to enter into life halt or maimed, rather than having two hands or two feet to be cast into everlasting fire. [kjv]
ει δε η χειρ σου η ο πους σου σκανδαλιζει σε εκκοψον αυτον και βαλε απο σου καλον σοι εστιν εισελθειν εις την ζωην κυλλον η χωλον η δυο χειρας η δυο ποδας εχοντα βληθηναι εις το πυρ το αιωνιον [gnt]
The
ancient Greek word
"χωλός" ≈ "lame, limping". Figuratively, it meant maimed, imperfect, defective, etc.
- "κῶλον" ≈ "part of something, member, leg/arm". Synonym is "μέλος" ≈ "member".
- "κόλον" ≈ "colon"
101. Matthew 18:9 Members
Matthew 18:9 And if thine eye offend thee, pluck it out, and cast it from thee: it is better for thee to enter into life with one eye, rather than having two eyes to be cast into hell fire. [kjv]
και ει ο οφθαλμος σου σκανδαλιζει σε εξελε αυτον και βαλε απο σου καλον σοι εστιν μονοφθαλμον εις την ζωην εισελθειν η δυο οφθαλμους εχοντα βληθηναι εις την γεενναν του πυρος [gnt]
Jesus avoids using the word
"one" in this verse. Doing so would break the pattern model. Jesus then uses (makes up) the ancient Greek word
"μονόφθαλμον" ≈ "one-eyed" rather than the more usual
"one" "eye" or
"eye" "one". In this discourse, the word
"one" has an important secondary meaning and using the word for
"one" with
"eye" in this verse would
not match the pattern model.
102. Enter into or go away from into the life
Matthew 18:8 … for thee to enter into life halt or maimed, … [kjv]
… εστιν εισελθειν εις την ζωην κυλλον η χωλον … [gnt]
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]
| Matthew |
18:8 |
Matthew |
7:14 |
| English |
Greek |
Greek |
English |
| goes into |
εἰσελθεῖν |
**ἀπάγουσα |
leads away from |
| into |
εἰς |
εἰς |
into |
| *the |
τὴν |
τὴν |
*the |
| life |
ζωὴν |
ζωὴν |
life |
|
*
omitted in many English translations.
**translated as
"leads into"
103. Matthew 18:8-9 Into life
Matthew 18:8 Wherefore if thy hand or thy foot offend thee, cut them off, and cast them from thee: it is better for thee to enter into life halt or maimed, rather than having two hands or two feet to be cast into everlasting fire. [kjv]
ει δε η χειρ σου η ο πους σου σκανδαλιζει σε εκκοψον αυτον και βαλε απο σου καλον σοι εστιν εισελθειν εις την ζωην κυλλον η χωλον η δυο χειρας η δυο ποδας εχοντα βληθηναι εις το πυρ το αιωνιον [gnt]
18:9 And if thine eye offend thee, pluck it out, and cast it from thee: it is better for thee to enter into life with one eye, rather than having two eyes to be cast into hell fire. [kjv]
και ει ο οφθαλμος σου σκανδαλιζει σε εξελε αυτον και βαλε απο σου καλον σοι εστιν μονοφθαλμον εις την ζωην εισελθειν η δυο οφθαλμους εχοντα βληθηναι εις την γεενναν του πυρος [gnt]
Twice it
two successive verses Jesus says, and appears to mean,
"enter" "into" "
the"
"life".
104. Matthew 18:10 Touched by an angel
Matthew 18:10 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. [kjv]
ορατε μη καταφρονησητε ενος των μικρων τουτων λεγω γαρ υμιν οτι οι αγγελοι αυτων εν ουρανοις δια παντος βλεπουσιν το προσωπον του πατρος μου του εν ουρανοις [gnt]
It appears that
"little ones" as
"believers" have
"angels" as
"messengers", etc. The "
walk a mile" verse is of being a
"messenger" of God.
The verse applies both to "
you" as the
"one" (reflexively)
and (then) to "
others". What is the nature of any resulting communication as facilitated by the "
messenger" or "
angel"?
☐ Messages from "
child" to the "
Father".
☐ Messages from the "
Father" to the "
child".
Is "
seeing" the "
face" a "
message"? Explain. Consider the parable of the unforgiving servant. How might the lord have found out about how the servant he forgave is despising a fellow servant?
105. Matthew 18:10
Matthew 18:10 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. [kjv]
ορατε μη καταφρονησητε ενος των μικρων τουτων λεγω γαρ υμιν οτι οι αγγελοι αυτων εν ουρανοις δια παντος βλεπουσιν το προσωπον του πατρος μου του εν ουρανοις [gnt]
Might
"the little ones" be those who have
"separated" themselves in some way? They could have been
"separated" from the beginning.
- Might you "despise" a "little child"?
- Might you "despise" those who have "separated" themselves by "wandering"?
- Should you "let go" or "forgive"? Is that an idea of this chapter/discourse?
106. Matthew 18:10
Matthew 18:10 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. [kjv]
ορατε μη καταφρονησητε ενος των μικρων τουτων λεγω γαρ υμιν οτι οι αγγελοι αυτων εν ουρανοις δια παντος βλεπουσιν το προσωπον του πατρος μου του εν ουρανοις [gnt]
- Is it possible for "you" to "despise" yourself as the separated "little one"?
- Is it possible for you to "despise" someone else as the separated "little one"?
- Do those in churches sometimes "despise" those who have been shunned or separated from the church in some way?
The ancient Greek word
"καταφρόνησις" ≈ "hold in contempt, despise" is used in only one other place in Matthew by Jesus - in the verse on "
mammon". Note that this can be done without the other person knowing. False leaders, false teachers, etc., will show an outward appearance that is
different from their heart on the inside.
107. Strongs - despise
*G2706 *9 καταφρονέω (kat-af-ron-eh'-o) : from G2596 and G5426; to think against, i.e. disesteem:--despise.
 |
Words: καταφρονεις καταφρονειτε καταφρονειτω καταφρονειτωσαν καταφρονησας καταφρονησει=2 καταφρονησητε καταφρονουντας
|
The ancient Greek word
"καταφρόνησις" ≈ "hold in contempt, despise".
Note that this can be done without the other person knowing. False leaders, false teachers, etc., will show an outward appearance that is
different from their "
heart" on the "
inside" or "
secret chambers". This "
pretending" or "
acting" is captured in the Greek word for "
hypocrite".
108. Usage - despise
- *G2706 *9 καταφρονέω (kat-af-ron-eh'-o) : from G2596 and G5426; to think against, i.e. disesteem:--despise.
- καταφρονησει *2
- Matthew 6:24 ... he will hold to the one, and despise the other. Ye cannot serve ...
- Luke 16:13 ... he will hold to the one, and despise the other. Ye cannot serve ...
- καταφρονησητε
- Matthew 18:10 Take heed that ye despise not one of these ...
- καταφρονεις
- Romans 2:4 Or despisest thou the riches of his goodness and ...
- καταφρονειτε
- 1 Corinthians 11:22 ... and to drink in? or despise ye the church of God, and ...
- καταφρονειτω
- 1 Timothy 4:12 Let no man despise thy youth; but ...
- καταφρονειτωσαν
- 1 Timothy 6:2 ... believing masters, let them not despise them, because they are ...
- καταφρονησας
- Hebrews 12:2 ... him endured the cross, despising the shame, and is set down ...
- καταφρονουντας
- 2 Peter 2:10 ... the lust of uncleanness, and despise government. Presumptuous are they, selfwilled, ...
109. Matthew 6:24 A wealth of logical ideas on mammon
Matthew 6:24 No man can serve two masters: for either he will hate the one, and love the other; or else he will hold to the one, and despise the other. Ye can not serve God and mammon. [kjv]
ουδεις δυναται δυσιν κυριοις δουλευειν η γαρ τον ενα μισησει και τον ετερον αγαπησει η ενος ανθεξεται και του ετερου καταφρονησει ου δυνασθε θεω δουλευειν και μαμωνα [gnt]
Jesus points out, in context,
two mutually exclusive choices: God vs.
"mammon".
- true Father God, rock.
- false Mother (harlot) god (mammon), sand.
The historical usage of
"mammon" in Hebrew is that of a confidence in one's own ability to do things (independent of God). That is a central idea of
humanism. The modern Hebrew definition is that of "
wealth".
110. Little ones
Do the verses in Matthew 18:6-10 make sense for little children? How about adults? Can they be tempted or ensnared too?
The entire chapter of Matthew 18 is that of the members of the body of the church.
Do the verses in question make sense for newer members of the church? How about older members? Can they be tempted or ensnared too?
111. Matthew 18:11 Added verse
Matthew 18:11 For the Son of man is come to save that which was lost. [kjv]
ηλθεν γαρ ο υιος του ανθρωπου σωσαι το απολωλος [gnt]
The
TR adds this verse. As often happens, the addition breaks the overall pattern of the other verses.
112. Matthew 18:11
KJV: For the Son of man is come to save that which was lost.
Greek: ηλθεν γαρ ο υιος του ανθρωπου σωσαι το απολωλος
113. Ten Word Pin model nodes
Matthew 18:1 At the same time came the disciples unto Jesus, saying, Who is the greatest in the kingdom of heaven? [kjv]
Let us apply the The Ten Word Pin model to the sequence Matthew 18:1-7 and see how the model fits.
114. Choose wisely
Covet:
Node 1 of the seven pin sequence often starts in the present at the time Jesus is speaking. Not all sequences are in order (e.g., reverse order, out of sequence, etc.).
Matthew 18:2 And Jesus called a little child unto him, and set him in the midst of them, [kjv]
This is
node 1 of "
coveting" and choosing the "
way" to "
life" (node 5) rather than the "
scattered" "
way" (nodes 2, 3, 4, 7). Which way will you "
choose" or "
desire" or "
covet"?
115. Blasphemy
The
house starts in
node 2 with "
blasphemy" of the "
weeds" and churches meeting in
houses churches.
Matthew 18:3 And said, Verily I say unto you, Except ye be converted, and become as little children, ye shall not enter into the kingdom of heaven. [kjv]
This is
node 2 of "
weeds" and "
false witness" or (smooth talking) "
blasphemy" to promise "
greatness" to those following the "
bird" who create many "
rules" in their "
law".
116. Trees and towers
The
city appears in
node 3 and it cannot be hid (in a bad sense) nor remain. A
city on a
mountain cannot be
hid. If it is already underwater in the
sea, it cannot be
hid because it is already
hidden. Peter was
entrapped into taking an
oath - answering
yes for Jesus. The deceptive promise is that one can
fly as a
bird.
Matthew 18:4 Whosoever therefore shall humble himself as this little child, the same is greatest in the kingdom of heaven. [kjv]
This is
node 3 of "
oaths" to the goals of the "
birds" who "
steal" from those taking the "
oaths" in the "
tree".
117. Windshield vipers for the birds
A
kingdom has appeared in
node 4. One can be
leaven in the kingdom of heaven.
Matthew 18:4 Whosoever therefore shall humble himself as this little child, the same is greatest in the kingdom of heaven. [kjv]
This is
node 4 of "
adultery" in the form of "
missions" by the "
pigs" or "
hands" in support of the goals of the "
bird" or "
eye" or "
leader" and based on
false doctrine in the form of "
leaven" mixed in with
true doctrine. [windshield vipers]
118. Treasure island hopping
The arrival at the living bread is at
node 5. Are you that
one?
Matthew 18:5 And whoso shall receive one such little child in my name receiveth me. [kjv]
This is
node 5 of
"living" "bread" and the
true "sheep" or "
treasure" in the "
field" or
wide area", a play on words of "
the boats".
119. Misleading words of the wolf-dogs
Tradition is of
node 6. Parents. The merchant man tries to buy pearls to his side. The millstone deception has a similar goal.
Matthew 18:6 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. [kjv]
This is
node 6 of
young "
goats" a play on words of "
voicing" "
invalid logic", in the "
wide area", a play on words of "
the boats".
120. Strongs - sell
121. Usage - sell
- *G4097 *9 πιπράσκω (pip-ras'-ko) : prao prah'-o; (which occurs only as an alternate in certain tenses) contracted from perao (to traverse; from the base of G4008); to traffic (by travelling), i.e. dispose of as merchandise or into slavery (literally or figuratively):--sell.
πραθηναι *3 of 9
Matthew 18:25 ... lord commanded him to be sold, and his wife, ...
Matthew 26:9 For this ointment might have been sold for much, and given to the poor.
Mark 14:5 For it might have been sold for more than three hundred pence, ...
πεπρακεν *1 of 9
Matthew 13:46 ... pearl of great price, went and sold all that he had, ...
122. Matthew 13:46 Selling out all of the pearl
Matthew 13:46 Who, when he had found one pearl of great price, went and sold all that he had, and bought it. [kjv]
ευρων δε ενα πολυτιμον μαργαριτην απελθων πεπρακεν παντα οσα ειχεν και ηγορασεν αυτον [gnt]
There are many similarities (words, ideas, etc.) that relate the parable of the unforgiving servant and the merchant man and pearl.
Greek (with similarities):
finding then one very valuable/honored pearl, (the merchant man) went and sold/betrayed/traditioned (into slavery, via the millstone deception) all as much as it (the pearl) had and (thereby deceptively) bought/owned it (the pearl as a follower of the merchant man).
Both verses, in the context of the Ten Pin model, are of someone trying to entice/entrap someone from the true treasure in the field (living bread, Holy Spirit, Sabbath, etc.) in node 4 to the tradition node (honor parents) in node 6 on their way to the killing node 6.
123. Day of separation giving
There is no out for those who deceive (e.g., using the millstone deception), killing the soul of themselves and those they deceive. How might the "
little ones" who are "
separated" get back to node 1 so that the correct path can be taken? How about transitioning to node 4, then node 3, then node 2, then node 1.
Matthew 18:7 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! [kjv]
This is
node 7 of "
killing" (including oneself) at the
end of the "
scattered" "
path" which is a dead-end.
124. Windshield vipers for the birds
The "
pigs" as the "
hands" are associated with
node 4 (salt verse).
Matthew 18:8 Wherefore if thy hand or thy foot offend thee, cut them off, and cast them from thee: it is better for thee to enter into life halt or maimed, rather than having two hands or two feet to be cast into everlasting fire. [kjv]
This is
node 4 of "
adultery" in the form of "
missions" by the "
pigs" or "
hands" in support of the goals of the "
bird" or "
eye" or "
leader" and based on
false doctrine in the form of "
leaven" mixed in with
true doctrine. [windshield vipers]
125. Trees and towers
The
city appears in
node 3 and it cannot be hid (in a bad sense) nor remain. This node is associated with the "
fish" or "
feet".
Matthew 18:8 Wherefore if thy hand or thy foot offend thee, cut them off, and cast them from thee: it is better for thee to enter into life halt or maimed, rather than having two hands or two feet to be cast into everlasting fire. [kjv]
This is
node 3 of "
oaths" to the goals of the "
birds" who "
steal" from those taking the "
oaths" in the "
tree".
126. Blasphemy
The "
bird" as the "
eye" is associated with
node 2 (light under a basket verse).
Matthew 18:9 And if thine eye offend thee, pluck it out, and cast it from thee: it is better for thee to enter into life with one eye, rather than having two eyes to be cast into hell fire. [kjv]
This is
node 2 of "
weeds" and "
false witness" or (smooth talking) "
blasphemy" to promise "
greatness" to those following the "
bird" who create many "
rules" in their "
law".
127. Choose wisely
Covet:
Node 1 of the seven pin sequence often starts in the present at the time Jesus is speaking. Not all sequences are in order (e.g., reverse order, out of sequence, etc.). A better path is now available.
Matthew 18:10 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. [kjv]
This is
node 1 of "
coveting" and choosing the "
way" to "
life" (node 5) rather than the "
scattered" "
way" (nodes 2, 3, 4, 7). Which way will you "
choose" or "
desire" or "
covet"?
128. Rapture of the vessels of the strong man
This verse is added by the
TR and does not appear to fit the model.
Matthew 18:11 For the Son of man is come to save that which was lost. [kjv]
ηλθεν γαρ ο υιος του ανθρωπου σωσαι το απολωλος [gnt]
129. Matthew 18:1-5 Review 1
Matthew 18:1 At the same time came the disciples unto Jesus, saying, Who is the greatest in the kingdom of heaven? [kjv]
18:2 And Jesus called a little child unto him, and set him in the midst of them, [kjv]
18:3 And said, Verily I say unto you, Except ye be converted, and become as little children, ye shall not enter into the kingdom of heaven. [kjv]
18:4 Whosoever therefore shall humble himself as this little child, the same is greatest in the kingdom of heaven. [kjv]
18:5 And whoso shall receive one such little child in my name receiveth me. [kjv]
130. Matthew 18:6-9 Review 2
Matthew 18:6 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. [kjv]
18:7 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! [kjv]
18:8 Wherefore if thy hand or thy foot offend thee, cut them off, and cast them from thee: it is better for thee to enter into life halt or maimed, rather than having two hands or two feet to be cast into everlasting fire. [kjv]
18:9 And if thine eye offend thee, pluck it out, and cast it from thee: it is better for thee to enter into life with one eye, rather than having two eyes to be cast into hell fire. [kjv]
131. Matthew 18:10-11 Review 3
Matthew 18:10 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. [kjv]
18:11 For the Son of man is come to save that which was lost. [kjv]
132. Matthew 18:12-14 Sheep astray downward from the mountains
Matthew 18:12 How think ye? if a man have an hundred sheep, and one of them be gone astray, doth he not leave the ninety and nine, and goeth into the mountains, and seeketh that which is gone astray? [kjv]
18:13 And if so be that he find it, verily I say unto you, he rejoiceth more of that sheep, than of the ninety and nine which went not astray. [kjv]
Why did the chicken cross the road?
To get to the other side. And many other answers.
- Why did the one sheep go "astray"?
- Why is there such "joy" for that one "sheep" "more" than the others?
- Did the lost "sheep" ever change behavior?
How might a typical attractive refrigerator magnet sermon for these verses go?
133. Matthew 18:15-17 Conflicting and faulty resolutions
Matthew 18:15 Moreover if thy brother shall trespass against thee, go and tell him his fault between thee and him alone: if he shall hear thee, thou hast gained thy brother. [kjv]
18:16 But if he will not hear thee, then take with thee one or two more, that in the mouth of two or three witnesses every word may be established. [kjv]
18:17 And if he shall neglect to hear them, tell it unto the church: but if he neglect to hear the church, let him be unto thee as an heathen man and a publican. [kjv]
Whenever there is a group of humans in close proximity, there will be conflict. In any distributed system, whether human or machine, there should be a conflict resolution protocol.
Jesus presents a fault tolerant conflict resolution protocol for groups of believers. The world has taken the opposite approach to conflict resolution within organizations.
The
"against thee" and
"his fault" were added in the
TR.
Omitting these words puts what Jesus says in line with the Lord's Prayer and the following verses on church conflict.
Including them creates some logical continuity issues.
134. End of page
