Matthew 18:7

Matthew 18:7 in Multiple Translations

Berean Standard Bible BSB

Woe to the world for the causes of sin. These stumbling blocks must come, but woe to the man through whom they come!

King James Version 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!

American Standard Version 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!

Bible in Basic English BBE

A curse is on the earth because of trouble! for it is necessary for trouble to come; but unhappy is that man through whom the trouble comes.

Free Bible Version FBV

What a disaster is coming on the world for all its temptations to sin! Temptations will surely come, but it will be a disaster for the person through whom the temptation comes!

Geneva Bible 1599 GNV

Wo be vnto the world because of offences: for it must needes be that offences shall come, but wo be to that man by whome the offence commeth.

Young's Literal Translation 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!

World English Bible WEB

“Woe to the world because of occasions of stumbling! For it must be that the occasions come, but woe to that person through whom the occasion comes!

Noah Webster Bible WBS

Woe to the world because of offenses! for it must needs be that offenses come; but woe to that man by whom the offense cometh!

Douay-Rheims 1899 DRV

Woe to the world because of scandals. For it must needs be that scandals come: but nevertheless woe to that man by whom the scandal cometh.

Translation for Translators T4T

It will be terrible for those [MTY] who cause others to stop believing in me. God will punish them eternally. It is inevitable that there will be those who cause others to stop believing in me. But it will be horrible for everyone who does that.

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Berean Amplified Bible — Matthew 18:7

BAB

Word Study

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Matthew 18:7 Interlinear (Deep Study)

BIB

GRK ουαι τω κοσμω απο των σκανδαλων αναγκη γαρ εστιν ελθειν τα σκανδαλα πλην ουαι τω ανθρωπω εκεινω δι ου το σκανδαλον ερχεται

ουαι ouai G3759 woe! Interj

τω ho G3588 the/this/who Art-DSM

κοσμω kosmos G2889 world Noun-DSM

απο apo G575 away from Prep

των ho G3588 the/this/who Art-GPN

σκανδαλων skandalon G4625 stumbling block Noun-GPN

αναγκη anagkē G318 necessity Noun-NSF

γαρ gar G1063 for Conj

εστιν eimi G1510 to be Verb-PAI-3S

ελθειν erchomai G2064 to come/go Verb-2AAN

τα ho G3588 the/this/who Art-APN

σκανδαλα skandalon G4625 stumbling block Noun-APN

πλην plēn G4133 but/however Adv

ουαι ouai G3759 woe! Interj

τω ho G3588 the/this/who Art-DSM

ανθρωπω anthrōpos G444 a human Noun-DSM

εκεινω ekeinos G1565 that Dem-DSM

δι dia G1223 through/because of Prep

ου hos, hē G3739 which Rel-GSM

το ho G3588 the/this/who Art-NSN

σκανδαλον skandalon G4625 stumbling block Noun-NSN

ερχεται erchomai G2064 to come/go Verb-PNI-3S

Greek Word Study

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Greek Word Reference — Matthew 18:7

ουαι ouai G3759 "woe!" Interj

This Greek word means 'woe' or 'alas', expressing grief or sorrow, used by Jesus in Matthew 11:21 and Revelation 18:10. It's a strong warning of impending judgment. In the Bible, it's often used to lament or denounce someone's actions.

Definition: οὐαί interj. of grief or denunciation, [in LXX for הוֹי, etc. ;] alas! woe! most frequently with dative of person(s) Mat.11:21 23:14, Mrk.13:17 14:21, Luk.6:24-26 Ju 11, al.; with vocat. (nom.), Rev.18:10, 16 18:19 (cf. Isa.1:24, al.); with accusative, Rev.12:12, before ἐκ, Rev.8:13; with dative before ἀπό (see M, Pr., 246), Mat.18:7. As subst., 1Co.9:16 (cf. Jer.6:4); ἡ οὐ., Rev.9:12 11:14; pl., Rev.9:12; οὐ., οὐ., οὐ., Rev.8:13 (AS)

Usage: Occurs in 36 NT verses. KJV: alas, woe See also: 1 Corinthians 9:16; Matthew 18:7; Revelation 8:13.

τω ho G3588 "the/this/who" Art-DSM

The Greek word for 'the' or 'this', used to point out a specific person or thing, like in Acts 17:28. It can also mean 'he', 'she', or 'it'.

Definition: ὁ, ἡ, τό, the prepositive article (ἄρθρον προτακτικόν), originally a demonstr. pron. (so usually in Hom.), in general corresponding to the Eng. definite article. __I. As demonstr. pron. __1. As frequently in Hom., absol., he (she, it), his (etc.): Act.17:28 (quoted from the poet Aratus). __2. Distributive, ὁ μὲν . . . ὁ δέ, the one . . . the other: 1Co.7:7, Gal.4:22; pl., Act.14:4, 17:32, Php.1:16, al.; οἱ μὲν . . . ἄλλοι δέ, Mat.16:14, Jhn.7:12; οἱ μεν̀ . . . ὁδέ, Heb.7:21, 23. __3. In narration (without ὁ μὲν preceding), ὁ δέ, but he: Mat.2:14, Mrk.1:45, Luk.8:21, Jhn.9:38, al. mult. __II. As prepositive article, the, prefixed, __1. to nouns unmodified: ὁ θεός, τὸ φῶς, etc.; to abstract nouns, ἡ σοφία, etc., to pl. nouns which indicate a class, οἱ ἀλώπεκες, foxes, Mat.8:20, al.; to an individual as representing a class, ὁ ἐργάτης, Luk.10:7; with nom. = voc. in addresses, Mat.11:26, Jhn.19:3, Jas.5:1, al.; to things which pertain to one, ἡ χεῖρ, his hand, Mrk.3:1; to names of persons well known or already mentioned; usually to names of countries (originally adjectives), ἡ Ἰουδαία, etc. __2. To modified nouns: with of person(s) pron. genitive, μοῦ, σοῦ, etc.; with poss. pron., ἐμός, σός, etc.; with adj. between the art. and the noun, ὁ ἀγαθὸς ἄνθρωπος, Mat.12:35; the noun foll, by adj., both with art., ὁ ποιμὴν ὁ καλός, Jhn.10:11 (on ὁ ὄχλος πολύς, Jhn.12:9, see M, Pr., 84); before adjectival phrases, ἡ κατ᾽ ἐκλογὴν πρόθεσις, Rom.9:11. __3. To Other parts of speech used as substantives; __(a) neuter adjectives: τ. ἀγαθόν, etc.; __(b) cardinal numerals: ὁ εἶς, οἷ δύο, etc.; __(with) participles: ὁ βαπτίζων (= ὁ Βαπτιστής, Mat.14:2), Mrk.6:14; πᾶς ὁ, with ptcp., every one who, etc.; __(d) adverbs: τὸ πέραν, τὰ νῦν, ὁ ἔσω ἄνθρωπος; __(e) infinitives: nom., τὸ θέλειν, Rom.7:18, al.; genitive, τοῦ, after adjectives, ἄξιον τοῦ πορεύεσθαι, 1Co.16:4; verbs, ἐλαχεν τοῦ θυμιᾶσαι, Luk.1:9; and frequently in a final sense, ἐξῆλθεν ὁ σπείρειν, Mat.13:3 (on the artic. inf., see Bl., §71). __4. In the neut. to sentences, phrases or single words treated as a quotation: τὸ Ἐι δύνῃ, Mrk.9:23; τὸ ἔτι ἅπαξ, Heb.12:27; τὸ ἀνέβη, Eph.4:9, al. __5. To prepositional phrases: οἱ ἀπὸ Ἰταλίας, Heb.13:24; οἱ ἐκ νόμου, Rom.4:14; neut. accusative absol., in adverbial phrases, τὸ καθ᾽ ἡμέραν, daily, Luk.11:3; τὸ κατὰ σάρκα, as regards the flesh, Rom.9:5. __6. To nouns in the genitive, denoting kinship, association, etc.: ὁ τοῦ, the son of (unless context indicates a different relationship), Mat.10:2, al.; τὰ τοῦ θεοῦ, the things that pertain to God, Mat.16:23; τὰ τῆς εἰρήνης, Rom.14:19 (cf. M, Pr., 81ff.; Bl, §§46, 47). (AS)

Usage: Occurs in 7033 NT verses. KJV: the, this, that, one, he, she, it, etc See also: 1 Corinthians 1:1; 1 Corinthians 7:16; 1 Corinthians 11:24.

κοσμω kosmos G2889 "world" Noun-DSM

The Greek word for world can mean an orderly arrangement or decoration, but also refers to the world and its inhabitants, as seen in Acts 17:24 and Romans 4:13.

Definition: κόσμος, -ου, ὁ [in LXX: Gen.2:1, Deu.4:19 17:3, Isa.24:21 40:26 (צבא), Exo.33:5, 6 Jer.2:32 4:30, Eze.7:20 16:11 23:40 (עֲדִי), Isa.61:10 (כְּלִי), al., Wis.2:24 and freq., Sir.6:30, al ;] __1. order (Hom., Plat., al.). __2. ornament, adornment, esp. of women (Hom., al.): 1Pe.3:3. __3. Later, the world or universe, as an ordered system (Plat., al.): Act.17:24, Rom.4:13, 1Co.3:22, Php.2:15, Heb.4:3, al. __4. In late writers only, the world, i.e. the earth (= ἡ οἰκουμένη, cf. Mat.4:8 with Luk.4:5): Mat.4:8, Mrk.16:[15], Col.2:20, 1Ti.6:7, al.; hence by meton., __(a) of the human inhabitants of the world: Mat.5:14 15:38, Mrk.14:9, Jhn.1:10 4:42 12:47, Rom.3:6, 1Co.4:13, 2Co.5:19, 2Pe.2:5, al.; __(b) of worldly affairs or possessions: Mat.16:26, Mrk.8:36, Luk.9:25, 1Co.7:31, 1Jn.2:16, al.; __(with) in ethical sense, of the ungodly: Jhn.7:7 14:17, 27 1Co.1:21, Jas.1:27, 1Jn.4:4, al.; __(d) metaphorically: ὁ κ. τῆς ἀδικίας, Jas.3:6. SYN.: αἰών, which see (cf . also Dalman, Words, 162ff.; Tr., Syn., §lix; Westc., additional note on Jhn.1:10; DB, iv, 938ff.). (AS)

Usage: Occurs in 152 NT verses. KJV: adorning, world See also: 1 Corinthians 1:20; John 7:4; 1 Peter 1:20.

απο apo G575 "away from" Prep

This word means moving away from something, like a place or a time. It's used in many parts of the Bible, like Matthew 5:29 and Luke 5:2, to show movement or separation. It can also mean because of something.

Definition: ἀπό (on the frequently neglect of elision bef. vowels, see Tdf., Pr., 94, WH, App., 146), prep. with genitive (WM, 462ff.; on its relation to ἐκ, παρά, ὑπό, ib. 456f.), [in LXX for לְ ,בְּ ,מִן ;] from (i.e. from the exterior). __1. Of separation and cessation; __(1) of motion from a place: Mat.5:29, 30 7:23, Luk.5:2 22:41, al.; __(2) in partitive sense (M, Pr., 72, 102, 245; MM, see word; Bl., §40, 2), Mat.9:16 27:21, Jhn.21:10, Act.5:2, al.; also after verbs of eating, etc.; __(3) of alienation (cl. genitive of separation), after such verbs as λούω (Deiss., BS, 227), λύω, σώζω, παύω, etc.; ἀνάθεμα ἀ., Rom.9:3; ἀποθνήσκειν ἀ., Col.2:20; σαλευθῆναι, 2Th.2:2, καθαρός, -ίζειν, ἀ. (Deiss., BS, 196, 216), Act.20:26, 2Co.7:1, Heb.9:14; __(4) of position, Mat.23:34 24:31, al.; after μακράν, Mat.8:30; transposed before measures of distance, Jhn.10:18 21:8, Rev.14:20 (Abbott, JG, 227); __(5) of time, ἀπὸ τ. ὥρας, ἡμέρας, etc., Mat.9:22, Jhn.19:27, Act.20:18, Php.1:5, al.; ἀπ᾽ αἰῶνος, Luk.1:70, al.; ἀπ᾽ ἀρχῆς, etc., Mat.19:4, Rom.1:20; ἀπὸ βρέφους, 2Ti.3:15; ἀφ᾽ ἧς, since, Luk.7:45, al.; ἀπὸ τ. νῦν, Luk.1:48, al.; ἀπὸ τότε, Mat.4:17, al.; ἀπὸ πέρυσι, a year ago, 2Co.8:10 9:2; ἀπὸ πρωΐ, Act.28:23; __(6) of order or rank, ἀπὸ διετοῦς, Mat.2:16; ἀπὸ Ἀβραάμ, Mat.1:17; ἐβδομος ἀπὸ Ἀδάμ, Ju 14; ἀπὸ μικροῦ ἕως μεγάλου, Act.8:10, Heb.8:11; ἄρχεσθαι ἀπό, Mat.20:8, Jhn.8:9, Act.8:35, al. __2. Of origin; __(1) of birth, extraction, and hence, in late writers, __(a) of local extraction (cl. ἐξ; Abbott, JG, 227ff.), Mat.21:11, Mrk.15:43, Jhn.1:45, Act.10:38, al.; οἱ ἀπὸ Ἰταλίας (WM, §66, 6; M, Pr., 237; Westc, Rendall, in l.), Heb.13:24; __(b) of membership in a community or society (BL, §40, 2), Act.12:1, al.; __(with) of material (= cl. genitive; Bl. l.with; M, Pr., 102), Mat.3:4 27:21; __(d) after verbs of asking, seeking, etc., Luk.11:50, 51 1Th.2:6 (Milligan, in l.); __(2) of the cause, instrument, means or occasion (frequently = ὑπό, παρά, and after verbs of learning, hearing, knowing, etc.; Bl., §40, 3), Mat.7:16 11:29, Luk.22:45, Act.2:22 4:36 9:13 12:14, 1Co.11:23, Gal.3:2, al.; ἀπὸ τ. ὄχλου, Luk.19:3 (cf. Jhn.21:6, Act.22:11); ἀπὸ τ. φόβου, Mat.14:26, al. (cf. Mat.10:26 13:44). __3. Noteworthy Hellenistic phrases: φοβεῖσθαι ἀπό (M, Pr., 102, 107); προσέχειν ἀπό (M, Pr., 11. with; Milligan, NTD, 50); ἀπὸ νότου (Heb. מִגֶּנֶב), Rev.21:13; ἀπὸ προσώπου (מִפְּנֵי), 2Th.1:9 (Bl., §40, 9); ἀπὸ τ. καρδιῶν (בְּלֵב), Mat.18:35; ἀπὸ ὁ ὤν (WM, §10, 2; M, Pr., 9), Rev.1:4. __4. In composition, ἀπό denotes separation, departure, origin, etc. (ἀπολύω, ἀπέρχομαι, ἀπογράφω); it also has a perfective force (M, Pr., 112, 247), as in ἀφικνεῖσθαι, which see (AS)

Usage: Occurs in 600 NT verses. KJV: (X here-)after, ago, at, because of, before, by (the space of), for(-th), from, in, (out) of, off, (up-)on(-ce), since, with See also: 1 Corinthians 1:3; Acts 8:10; 1 Peter 1:12.

των ho G3588 "the/this/who" Art-GPN

The Greek word for 'the' or 'this', used to point out a specific person or thing, like in Acts 17:28. It can also mean 'he', 'she', or 'it'.

Usage: Occurs in 7033 NT verses. KJV: the, this, that, one, he, she, it, etc See also: 1 Corinthians 1:1; 1 Corinthians 7:16; 1 Corinthians 11:24.

σκανδαλων skandalon G4625 "stumbling block" Noun-GPN

A stumbling block is something that causes error or sin, like a trap-stick. In the Bible, it refers to things that lead people astray, as in Matthew 13:41 and 1 Corinthians 1:23.

Definition: σκάνδαλον, -ου, τό (late form of the rare word σκανδάληθρον, see LS, see word) [in LXX chiefly for מוֹקֵשׁ, מִכְשׁוֹל ;] prop., the bait-stick of a trap, a snare, stumbling-block (Lev.19:14, Jdth.5:1): figuratively, Rom.9:33, 1Pe.2:8 (Isa.8:14; aliter in LXX; στερεὸν σκανδάλου in Aq.). Metaphorical, of that which causes error or sin; __(a) of persons: Mat.13:41 16:23; Χριστὸς ἐσταυρωμένος, 1Co.1:23; __(b) of things: Mat.18:7, Rom.11:9" (LXX) Rom.14:13, 1Jn.2:10 Rev.2:14; τὸ σ. τοῦ σταυροῦ, Gal.5:11; pl., Mat.18:7, Luk.17:1, Rom.16:17.† SYN.: πρόσκομμα (AS)

Usage: Occurs in 13 NT verses. KJV: occasion to fall (of stumbling), offence, thing that offends, stumblingblock See also: 1 Corinthians 1:23; Matthew 16:23; 1 Peter 2:8.

αναγκη anagkē G318 "necessity" Noun-NSF

Necessity refers to a need or requirement that must be met, such as in Luke 14:18 and 1 Corinthians 7:37. It can also imply distress or constraint, as seen in 2 Corinthians 9:7 and Hebrews 7:12.

Definition: ἀνάγκη, -ης, ἡ [in LXX chiefly for מָצוֹק, צַר ;] __1. necessity: ἔχειν ἀ-, with inf., to be compelled, Luk.14:18 23:17 (Rec., R, mg.), 1Co.7:37, Ju 3, Heb.7:27; ἐξ ἀ., κατ᾽ ἀ., of necessity, 2Co.9:7, Heb.7:12, Phm 14; ἀ. μοι ἐπίκειται, n. is laid on me, 1Co.9:16; with inf. (= ἀναγκαῖον ἐστι), Mat.18:7, Rom.13:5, Heb.9:16, 23 __2. force, violence, hence pain, distress (Diod., al.; LXX; see M, Th., 41; MM, VGT, see word; cf. θλίψις): Luk.21:23, 1Co.7:26, 1Th.3:7; pl. (see B1., § 32, 6; Swete, Mk., 153), ἐν ἀ., 2Co.6:4 12:10.† (AS)

Usage: Occurs in 18 NT verses. KJV: distress, must needs, (of) necessity(-sary), needeth, needful See also: 1 Corinthians 7:26; Hebrews 9:16; Hebrews 7:12.

γαρ gar G1063 "for" Conj

For is a word used to explain or give a reason, often introducing a justification or clarification, as seen in Matthew 4:18 and Romans 7:1. It's a conjunction that connects ideas and provides additional information.

Definition: γάρ, co-ordinating particle, contr. of γε ἄρα, verily then, hence, in truth, indeed, yea, then, why, and when giving a reason or explanation, for, the usage in NT being in general accord with that of cl.; __1. explicative and epexegetic: Mat.4:18 19:12, Mrk.1:16 5:42 16:4, Luk.11:3o, Rom.7:1, 1Co.16:5, al. __2. Conclusive, in questions, answers and exclamations: Mat.9:5 27:23, Luk.9:25 22:27, Jhn.9:30, Act.8:31 16:37 19:35, Rom.15:26, 1Co.9:10, Php.1:18 (Ellic., in l.), 1Th.2:20, al. __3. Causal: Mat.1:21 2:2, 5, 6, 3:23, Mrk.1:22, 9:6, Luk.1:15, 18, Jhn.2:25, Act.2:25, Rom.1:9, 11, 1Co.11:5, Rev.1:3, al.; giving the reason for a command or prohibition, Mat.2:20 3:9, Rom.13:11, Col.3:3, 1Th.4:3, al.; where the cause is contained in an interrog. statement, Luk.22:27, Rom.3:3 4:3, 1Co.10:29; καὶ γάρ, for also, Mrk.10:45, Luk.6:32, 1Co.5:7, al. id. as in cl. = etenim, where the καί loses its connective force (Bl., §78, 6; Kühner 3, ii, 854f.), Mrk.14:70, Luk.1:66 22:37, 2Co.13:4. The proper place of γάρ is after the first word in a clause, but in poets it often comes third or fourth, and so in late prose: 2Co.1:19. Yet "not the number but the nature of the word after which it stands is the point to be noticed" (see Thayer, see word). (AS)

Usage: Occurs in 1011 NT verses. KJV: and, as, because (that), but, even, for, indeed, no doubt, seeing, then, therefore, verily, what, why, yet See also: 1 Corinthians 1:11; 1 John 2:19; 1 Peter 2:19.

εστιν eimi G1510 "to be" Verb-PAI-3S

To be or exist, a basic verb used to describe something or someone, like God saying 'I am' in John 8:58.

Definition: εἰμί, with various uses and significations, like the English verb to be. __I. As substantive verb. __1. Of persons and things, to be, exist: Act.17:28, Jhn.1:1, 8:58, 17:5, al; ὁ ὢν καὶ ὁ ἦν (for past ptcp.), Rev.1:4, 8, 4:8, 11:17, 16:5 (see Swete, Ap., 5; M, Pr., 228); τὰ (μὴ) ὄντα, Rom.4:17, 1Co.1:28. __2. Of times, events, etc., to be, happen, take place: Mat.24:3, Mrk.14:2, 15:42, Luk.21:23, Jhn.4:6, 23, 5:10, al. __3. to be present, be in a place, have come: Mat.2:13, 15, Mrk.1:45, 5:21, 15:40, Luk.1:80, 5:29, Jhn.7:30, al.; before εἰς, Mrk.2:1; before ἐκ, (ἐξ), Mat.1:20, 21:25, Mrk.11:30, Jhn.3:31, al. __4. Impers., ἔστι, ἦν, etc.; __(a) there is (Fr. il y a), was, etc.: Mat.16:28, Luk.16:19, Jhn.3:1, 5:2, Rom.3:10, al.; with dative (of the possessor; Bl., §37, 3), Mat.16:22, Luk.1:7, Jhn.18.10, Rom.9:2, al.; ἔστιν ὅς, ὅστις (chiefly in pl), Mat.16:28, 19:2, Mrk.9:1, al.; __(b) with inf., = ἔξεστιν (which see), it is possible: Heb.9:5, 1Co.11:20, RV (but see ICC, in l.). __II. As copula uniting subject and predicate. __1. Expressing simply identity or equivalence: Mat.5:13, 14:15, Luk.1:18, 19, Jhn.1:1, 4:19, Rev.3:9, al. mult. __2. Explicative, as in parable, figure, type, etc.: Mat.13:19, 1Co.9:2, 10:4, 11:25, Gal.4:24, Rev.17:15, al.; ταῦτ᾽ ἔστιν, Mat.27:46, Mrk.7:2, Rom.7:18 al.; ὅ ἐστιν, Mrk.3:17, Col.1:24, Heb.7:2, al.; akin to this is the sacramental usage: Mat.26:26-28, Mrk.14:22, 24, Luk.22:19, 1Co.11:24 (see ICC on Mk, I Co, ll. with; DB, iii, 148 f.). __3. C. genitive: qual., etc., Mrk.5:42, Luk.3:23, 1Co.14:33, Heb.12:11, al.; part., 1Ti.1:20, 2Ti.1:15; poss., Mat.5:3, 10, Mrk.12:7, Luk.4:7; of service or partisanship, Rom.8:9, 1Co.1:12, 2Co.10:7, 2Ti.2:19. __4. C. dative (BL, §37, 3): Act.1:8, 9:15, Rom.4:12, 1Co.1:18, 2:14, Rev.21:7, al. __5. C. ptcp., as a periphrasis for the simple verb (Bl., §62, 1, 2; M, Pr., 225 ff.); __(a) with ptcp. pf. (cl.): Mat.10:30, Luk.9:32, Jhn.3:24, Act.21:35, 1Co.15:19, al; __(b) with ptcp. pr. (esp. in impf., as in Heb. and Aram.; Dalman, Words, 35 f.), Mat.7:29, Mrk.1:22, Luk.4:31, 14:1, Act.1:10, al. mult., id. for imper. (M, Pr., 180f., 182f.), with ellipsis of εἰμί, Rom.12:9, 10, Heb.13:5, al.; __(with) with ptcp. aor. (cl), Luk.23:9. __6. Seq. εἰς (cf. Heb. הָיָה לְ), a vernac. usage (M, Pr., 71): Mat.19:5, Mrk.10:8, Heb.8:10, al. __7. C. adv.: Mat.19:20, Mrk.4:26, Luk.18:11, al. __8. Ellipses; __(a) of the copula (Bl., §30, 3): Mat.8:29, 24:32, Jhn.21:22, 23, Heb.6:4, al.; __(b) of the predicate: ἐγώ εἰμί, Mat.14:27, Mrk.6:50, al.; absol. (cf. Deu.32:39; אֲנִי הוּא), Mrk.13:6, Jhn.4:26, al. (cf. ἄπ-, ἔν-, πάρ-, συμ-πάρ-, σύν-ειμι). (AS)

Usage: Occurs in 2123 NT verses. KJV: am, have been, X it is I, was See also: 1 Corinthians 1:2; 1 Corinthians 13:2; 1 Peter 1:6.

ελθειν erchomai G2064 "to come/go" Verb-2AAN

To come or go is the meaning of this word, used in many applications, such as in Matthew 8:9 and Romans 9:9. The KJV translates it in various ways, including come, go, and enter.

Definition: ἔρχομαι, [in LXX very frequently for בּוֹא, also for הלךְ ni., אתה, etc., 34 words in all ;] __1. to come; __(a) of persons, either as arriving or returning from elsewhere: Mat.8:9, Mrk.6:31, Luk.7:8, Jhn.4:27, Rom.9:9, al.; before ἀπό, Mrk.5:35 7:1, Jhn.3:2, al.; ἐκ, Luk.5:17, Jhn.3:31, al.; εἰς, Mrk.1:29, al.; διά before εἰς, Mrk.7:31; ἐν (Cremer, 263f., but see: ἐν), Rom.15:29, 1Co.4:21; ἐπί, with accusative, Mrk.6:53 11:13, Jhn.19:33, al.; κατά, with accusative, Luk.10:33 Act.16:7; παρά, with genitive, Luk.8:49; with accusative, Mat.15:29, Mrk.9:14, al.; with dative comm., incomm. (M, Pr., 75, 245), Mat.21:5, Rev.2:5, 16; with adverbs: πόθεν, Jhn.3:8, al.; ἄνωθεν, Jhn.3:31; ὄπισθεν, Mrk.5:27; ὧδε, Mat.8:29; ἐκεῖ, Jhn.18:3; ποῦ, Heb.11:8; before ἕως, Luk.4:42; ἄχρι, Act.11:5; with purpose expressed by inf., Mrk.5:14, Luk.1:59, al.; by fut. ptcp., Mat.27:49; ἵνα, Jhn.12:9; εἰς τοῦτο, ἵνα, Act.9:21; διά, with accusative, Jhn.12:9; before verbs of action, ἔρχεται καί, ἦλθε καί, etc.: Mrk.2:18, Jhn.6:15, al.; ἔρχου καὶ ἴδε, Jhn.1:47 11:34; ἐλθών (redundant; Dalman, Words, 20 f.), Mat.2:8 8:7, Mrk.7:25, Act.16:39, al.; similarly ἐρχόμενος, Luk.15:25, al.; of coming into public view: esp. of the Messiah (ὁ ἐρχόμενος, Mat.11:3, al.; see Cremer, 264), Luk.3:16, Jhn.4:25; hence, of Jesus, Mat.11:19, Luk.7:34, Jhn.5:43, al.; of the second coming, Mat.10:23, Act.1:11, 1Co.4:5, 1Th.5:2, al.; __(b) of time: ἔρξονται ἡμέραι (present for fut.: Bl., §56, 8), Luk.23:29, Heb.8:8" (LXX) ; fut., Mat.9:15, Mrk.2:20, al.; ἔρξεται ὥρα, ὅτε, Jhn.4:21, 23. al.; ἦλθεν, ἐλήλυθε ἡ ὥρα, Jhn.13:1 16:32 17:1; ἡ ἡμέρα τ. κυρίου, 1Th.5:2; καιροί, Act.3:19; __(with) of things and events: κατακλυσμός, Luk.17:27; λιμός, Act.7:11; ἡ ὀργή, 1Th.1:10; ὁ λύχνος, Mrk.4:21 (see Swete, in l.). Metaphorical, τ. ἀγαθά, Rom.3:8; τ. τέλειον, 1Co.13:10; ἡ πίστις, Gal.3:23, 25; ἡ ἐντολή, Rom.7:9; with prepositions: ἐκ τ. θλίψεως, Rev.7:14; ἐις τ. χεῖρον, Mrk.5:26; εἰς πειρασμόν, ib. 14:38, al. __2. to go: ὀπίσω, with genitive (Heb. הָלַךְ אַחֲרֵי), Mat.16:24, Mrk.8:34, Luk.9:23; σύν, Jhn.21:3; ὁδόν, Luk.2:44. (Cf. ἀν-, ἐπ-αν-, ἀπ-, δι-, εἰς, ἐπ-εἰσ-, συν-εἰσ-, ἐξ-, δι-εξ-, ἐπ-, κατ-, παρ-, ἀντι-παρ-, περι-, προ-, προσ-, συν-έρχομαι.) SYN.: πορεύομαι, χωρέω (v, Thayer, see word ἔρξομαι). (AS)

Usage: Occurs in 603 NT verses. KJV: accompany, appear, bring, come, enter, fall out, go, grow, X light, X next, pass, resort, be set See also: 1 Corinthians 2:1; Acts 22:11; Hebrews 6:7.

τα ho G3588 "the/this/who" Art-APN

The Greek word for 'the' or 'this', used to point out a specific person or thing, like in Acts 17:28. It can also mean 'he', 'she', or 'it'.

Usage: Occurs in 7033 NT verses. KJV: the, this, that, one, he, she, it, etc See also: 1 Corinthians 1:1; 1 Corinthians 7:16; 1 Corinthians 11:24.

σκανδαλα skandalon G4625 "stumbling block" Noun-APN

A stumbling block is something that causes error or sin, like a trap-stick. In the Bible, it refers to things that lead people astray, as in Matthew 13:41 and 1 Corinthians 1:23.

Usage: Occurs in 13 NT verses. KJV: occasion to fall (of stumbling), offence, thing that offends, stumblingblock See also: 1 Corinthians 1:23; Matthew 16:23; 1 Peter 2:8.

πλην plēn G4133 "but/however" Adv

The word 'but' or 'however' is used to show a contrast, as in Matthew 11:22 and Luke 6:24. It introduces a new idea.

Definition: πλήν adv., [in LXX for רַק, בַּד, אַךְ, etc. ;] __1. introducing a clause (= ἀλλά, δέ; "it is obvious that πλήν was the regular word in the vulgar language": Bl., § 77, 13), yet, howbeit, only: Mat.11:22, 24 18:7 26:39, 64 (M, Pr., 86), Luk.6:24, 35 10:11, 14 10:20 11:41 12:31 13:33 17:1 18:8 19:27 22:21-22, 42 (WH, mg. om.) Luk.23:28, 1Co.11:11, Eph.5:33, Php.3:16 4:14, Rev.2:25; π. ὅτι (Hdt., Plat., al.), except that, save that, Act.20:23, Php.1:18. __2. As prep., with genitive, except, save (cl.) : Mrk.12:32, Jhn.8:10, Act.8:1 15:28 27:22.† (AS)

Usage: Occurs in 31 NT verses. KJV: but (rather), except, nevertheless, notwithstanding, save, than See also: 1 Corinthians 11:11; Luke 18:8; Revelation 2:25.

ουαι ouai G3759 "woe!" Interj

Usage: Occurs in 36 NT verses. KJV: alas, woe See also: 1 Corinthians 9:16; Matthew 18:7; Revelation 8:13.

τω ho G3588 "the/this/who" Art-DSM

The Greek word for 'the' or 'this', used to point out a specific person or thing, like in Acts 17:28. It can also mean 'he', 'she', or 'it'.

Usage: Occurs in 7033 NT verses. KJV: the, this, that, one, he, she, it, etc See also: 1 Corinthians 1:1; 1 Corinthians 7:16; 1 Corinthians 11:24.

ανθρωπω anthrōpos G444 "a human" Noun-DSM

This word means a human being, and is used in the Bible to describe people, like in John 16:21 and Romans 7:1.

Definition: ἄνθρωπος, -ου, ὁ, [in LXX chiefly for אִישׁ ,אָדָם, also for אֱנוֹשׁ, etc. ;] man: __1. generically, a human being, male or female (Lat. homo): Jhn.16:21; with art., Mat.4:4 12:35, Mrk.2:27, Jhn.2:25, Rom.7:1, al; disting. from God, Mat.19:6, Jhn.10:33, Col.3:23, al.; from animals, etc., Mat.4:19, Luk.5:10, Rev.9:4, al.; implying human frailty and imperfection, 1Co.3:4; σοφία ἀνθρώπων, 1Co.2:5; ἀνθρώπων ἐπιθυμίαι, 1Pe.4:2; κατὰ ἄνθρωπον περιπατεῖν, 1Co.3:3; κατὰ ἄ. λέγειν (λαλεῖν), Rom.3:5, 1Co.9:8; κατὰ ἄ- λέγειν, Gal.3:15 (cf. 1Co.15:32, Gal.1:11); by meton., of man's nature or condition, ὁ ἔσω (ἔξω) ἄ., Rom.7:22, Eph.3:16, 2Co.4:16 (cf. 1Pe.3:4); ὁ παλαιὸς, καινὸς, νέος ἄ., Rom.6:6, Eph.2:15 4:22, 24 Col.3:9, 10; joined with another subst., ἄ. ἔμπορος, a merchant, Mat.13:45 (WH, txt. om. ἄ.); οἰκοδεσπότης, Mat.13:52; βασιλεύς, 18:23; φάγος, 11:19; with name of nation, Κυρηναῖος, Mat.27:32; Ἰουδαῖος, Act.21:39; Ῥωμαῖος, Act.16:37; pl. οἱ ἄ., men, people: Mat.5:13, 16 Mrk.8:24, Jhn.4:28; οὐδεὶς ἀνθρώπων, Mrk.11:2, 1Ti.6:16. __2. Indef., ἄ. = τις, some one, a man: Mat.17:14, Mrk.12:1, al.; τις ἄ., Mat.18:12, Jhn.5:5, al.; indef. one (Fr. on), Rom.3:28, Gal.2:16, al.; opposite to women, servants, etc., Mat.10:36 19:10, Jhn.7:22, 23. __3. Definitely, with art., of some particular person; Mat.12:13, Mrk.3:5, al.; οὗτος ὁ ἄ., Luk.14:30; ὁ ἄ οὗτος, ἐκεῖνος, Mrk.14:71, Mat.12:45; ὁ ἄ. τ. ἀνομίας, 2Th.2:3; ἄ τ. θεοῦ (of Heb. אִישׁ אֱלֹהִים), 1Ti.6:11, 2Ti.3:17, 2Pe.1:21; ὁ υἰὸς τοῦ ἀ., see: υἱός. SYN.: ἀνήρ, which see (and cf. MM, VGT, 44; Cremer, 103, 635). (AS)

Usage: Occurs in 503 NT verses. KJV: certain, man See also: 1 Corinthians 1:25; Acts 22:25; 1 Peter 1:24.

εκεινω ekeinos G1565 "that" Dem-DSM

This word means 'that one' or 'that thing', as in Luke 18:14. It's used to point out a specific person or object. In the Bible, it helps distinguish between different things or people.

Definition: ἐκεῖνος, -η, -ο (ἐκεῖ), [in LXX chiefly for הַהוּא ,הוּא, and cogn. forms ;] demonstr. pron., that person or thing (ille), implying remoteness as compared with οὗτος (hic); __1. absol., emphatic he, she, it: opposite to οὗτος, Luk.18:14, Jas.4:15; ἡμεῖς, Heb.12:25; ὑμεῖς, Mrk.4:11; ἄλλοι, Jhn.9:9; ἐγώ, Jhn.3:30; to persons named, Mk 16:[10, 13, 20], Jhn.2:21; of one (absent) who is not named, contemptuously (Abbott, JG, §§2385, 2732), Jhn.7:11 9:28; with respect, of Christ, 1Jo.2:6 3:3, al.; referring to a preceding noun, Mrk.16:[10], Jhn.7:45; resumption of a participial subject, Jhn.1:33 9:37 10:1, Rom.14:14, al. (on its reference in Jhn.19:35, see Westc, in l.; Moffatt, Intr., 568; Sanday, Fourth Gospel, 77ff.). __2. As adj., joined, like οὗτος, to a noun with the article: Mat.7:25, Mrk.3:24, Jhn.18:15, al.; esp. of time, past or future: ἐν τ. ἡμέραις ἐ., Mat.3:1, Mrk.1:9, Act.2:18" (LXX), al.; ἐν ἐ. τ. ἡμέρᾳ, esp of the Parousia, Mat.7:22, Luk.6:23, 2Th.1:10, 2Ti.1:12; adverbially, ἐκεινής (sc. ὁδοῦ) = cl. ἐκεινῇ (Bl., §36, 13), that way, Luk.19:4. (AS)

Usage: Occurs in 247 NT verses. KJV: he, it, the other (same), selfsame, that (same, very), X their, X them, they, this, those See also: 1 Corinthians 9:25; John 11:53; Hebrews 3:10.

δι dia G1223 "through/because of" Prep

Means through or because of, like in Matthew 2:12 where the wise men left by another route. It shows cause or occasion, as in 1 Corinthians 3:15, being saved through fire. It can also describe a state or condition, like in Romans.

Definition: διά (before a vowel δ᾽, exc. Rom.8:10, 2Co.5:7, and in (Proper name)s; Tdf., Pr., 94), prep. with genitive, accusative, as in cl.; __1. with genitive, through; __(i) of Place, after verbs of motion or action: Mat.2:12 12:43, Mrk.2:23, Luk.4:30, Jhn.4:4, 2Co.11:33, al.; σώζεσθαι (διας-) δ. πυρός, ὕδατος, 1Co.3:15, 1Pe.3:20; βλέπειν δ. ἐσόπτρου, 1Co.13:12; metaphorically, of a state or condition: Rom.14:20, 2Co.2:4 5:7, 10; δ. γράμματος, ἀκροβυστίας (Lft., Notes, 263, 279), Rom.2:27 4:11; δι ̓ὑπομενῆς, Rom.8:25. __(ii) Of Time; __(a) during which: Mat.26:61, Mrk.14:58, Luk.5:5; δ. παντὸς τοῦ ζῆν, Heb.2:15; δ. παντός (διαπαντός in Mrk.5:5, Luk.24:53), always, continually, Mat.18:10, Act.2:25" (LXX) 10:2 24:16, Rom.11:10" (LXX), 2Th.3:16, Heb.9:6 13:15. __(b) within which: Act.1:3; δ. νυκτός, Act.5:19 16:9 17:10 23:31; __(with) after which (Field, Notes, 20; Abbott, JG, 255f.): Mrk.2:1, Act.24:17, Gal.2:1. __(iii) Of the Means or Instrument; __(1) of the efficient cause (regarded also as the instrument): of God, Rom.11:36, 1Co.1:9, Gal.4:7, Heb.2:10 7:21; of Christ, Rom.1:8 5:1, 17, 1Co.15:21, 1Pe.4:11, al.; δ. τ. ὑμῶν δεήσεως, Rom.1:12, 2Co.1:4, Gal.4:23, al.; __(2) of the agent, instrument or means; __(a) with genitive of person(s), Mat.11:2, Luk.1:70, Jhn.1:17, Act.1:16, Rom.2:16, 1Co.1:21, Eph.1:5, Heb.2:14, Rev.1:1, al.; ὑπὸ τ. κυρίου δ. τ. προφήτου (δ. τ. κυρίου, 1Th.4:2 (M, Th., in l.); Lft., Rev., 121f.), Mat.1:22 2:15, Rom.1:2; δ. ἐπιστολῆς ὡς δ. ἡμῶν (Field, Notes, 202), 2Th.2:2; δ. Σ. (NTD, 22), 1Pe.5:12; __(b) with genitive of thing(s) (where often the simple dative is used in cl.; Jannaris, Gr., 375), Jhn.11:4, Act.5:12; δ. τ. πίστεως, Rom.3:30; δ. λόγου θεοῦ, 1Pe.1:23; δ. παραβολῆς, Luk.8:4; δουλεύειν δ. τ. ἀγάπης, Gal.5:13; δ. ἐπαγγελίας, Gal.3:18, __2. C. accusative; __(i) rarely, as with genitive, through (Hom), δ. μέσον Σαμαρίας (ICC, in l.; Bl., §42, 1; Robertson, Gr., 581), Luk.17:11. __(ii) by reason of, because of, for the sake of; __(a) with accusative of person(s) (M, Pr., 105), Mrk.2:27, Jhn.6:57 11:42, Rom.8:20; __(b) with accusative of thing(s), δ. φθόνον, Mat.27:18, Mrk.15:10; δ. φόβον, Jhn.7:13 20:19; δ. ἀγάπην, Eph.2:4; δ. τοῦτο, freq., for this cause, therefore, Mat.6:25, Mrk.6:14, Luk.11:49, Jhn.6:65, al.; id. before ὅτι, Jhn.5:16 10:17, al.; δ. τί, why, Mat.9:11, 14 Mrk.2:18, Jhn.7:45, al.; δ. τό, with inf., Mrk.5:4, Luk.9:7, Jas.4:2. __3. In composition, __(1) through, as in διαβαίνω; __(2) of separation, asunder, as in διασπάω; __(3) of distribution, abroad, as in διαγγέλλω; __(4) of transition, as διαλλάσσω; __(5) of "perfective" action (M, Pr., 112f., 115f.), as διαφύγω, διακαθαρίζω. (AS)

Usage: Occurs in 603 NT verses. KJV: after, always, among, at, to avoid, because of (that), briefly, by, for (cause) … fore, from, in, by occasion of, of, by reason of, for sake, that, thereby, therefore, X though, through(-out), to, wherefore, with (-in) See also: 1 Corinthians 1:1; 2 Corinthians 8:8; 1 Peter 1:3.

ου hos, hē G3739 "which" Rel-GSM

The word which is a pronoun used to ask for or identify something, as seen in John 5:11. It can also be used to describe a person or thing, such as in Mark 15:23. This word helps to clarify or specify what is being talked about.

Definition: ὅς, ἥ, ὅ, the postpositive article (ἄρθρον ὑποτακτικόν). __I. As demonstr. pron. = οὗτος, ὅδε, this, that, also for αὐτός, chiefly in nom.: ὅς δέ, but he (cf. ἦ δὲ ὅς, frequently in Plat.), Mrk.15:23, Jhn.5:11; ὃς μὲν . . . ὃς δέ, the one . . . the other, Mat.21:35, 22:5, 25:15, Luk.23:33, Act.27:14, Rom.14:5, 1Co.11:21, 2Co.2:18, Ju 22; neut., ὃ μὲν . . . ὃ δέ, the one . . . the other, some . . . some, Mat.13:8, 23, Rom.9:21; ὃς (ὃ) μὲν . . . (ἄλλος (ἄλλο)) . . . ἕτερος, Mrk.4:4, Luk.8:5, 1Co.12:8-10; οὓς μέν, absol., 1Co.12:28; ὃς μὲν . . . ὁ δέ, Rom.14:2. __II. As relat. pron., who, which, what, that; __1. agreeing in gender with its antecedent, but differently governed as to case: Mat.2:9, Luk.9:9, Act.20:18, Rom.2:29, al. mult. __2. In variation from the common construction; __(a) in gender, agreeing with a noun in apposition to the antecedent: Mrk.15:16, Gal.3:16, Eph.6:17, al.; constr. ad sensum: Jhn.6:9, Col.2:19, 1Ti.3:16, Rev.13:14, al.; __(b) in number, constr. ad sensum: Act.15:36, 2Pe.3:1; __(with) in case, by attraction to the case of the antecedent (Bl., §50, 2): Jhn.4:18, Act.3:21, Rom.15:18, 1Co.6:19, Eph.1:8, al. __3. The neut. ὅ with nouns of other gender and with phrases, which thing, which term: Mrk.3:17 12:42, Jhn.1:39, Col.3:14, al.; with a sentence, Act.2:32, Gal.2:10, 1Jn.2:8, al. __4. With ellipse of a demonstrative (οὗτος or ἐκεῖνος), before or after: before, Mat.20:23, Luk.7:43, Rom.10:14, al.; after, Mat.10:38, Mrk.9:40, Jhn.19:22, Rom.2:1 al. __5. Expressing purpose, end or cause: Mat.11:10 (who = that he may), Mrk.1:2, Heb.12:6 al. __6. C. prep, as periphrasis for conjc.: ἀνθ᾽ ὧν ( = ἀντὶ τούτων ὧν), because, Luk.1:20, al.; wherefore, Luk.12:3; ἐξ οὗ, since, for that, Rom.5:12; ἀφ᾽ οὗ, since (temporal), Luk.13:25; ἐξ οὗ, whence, Php.3:20; etc. __7. With particles: ὃς ἄν (ἐάν), see: ἄν, ἐάν; ὃς καί, Mrk.3:19, Jhn.21:20, Rom.5:2, al.; ὃς καὶ αὐτός, Mat.27:57. __8. Gen., οὗ, absol., as adv. (see: οὗ). (AS)

Usage: Occurs in 1230 NT verses. KJV: one, (an-, the) other, some, that, what, which, who(-m, -se), etc See also: 1 Corinthians 1:8; 1 Peter 5:9; 1 Peter 1:6.

το ho G3588 "the/this/who" Art-NSN

The Greek word for 'the' or 'this', used to point out a specific person or thing, like in Acts 17:28. It can also mean 'he', 'she', or 'it'.

Usage: Occurs in 7033 NT verses. KJV: the, this, that, one, he, she, it, etc See also: 1 Corinthians 1:1; 1 Corinthians 7:16; 1 Corinthians 11:24.

σκανδαλον skandalon G4625 "stumbling block" Noun-NSN

A stumbling block is something that causes error or sin, like a trap-stick. In the Bible, it refers to things that lead people astray, as in Matthew 13:41 and 1 Corinthians 1:23.

Usage: Occurs in 13 NT verses. KJV: occasion to fall (of stumbling), offence, thing that offends, stumblingblock See also: 1 Corinthians 1:23; Matthew 16:23; 1 Peter 2:8.

ερχεται erchomai G2064 "to come/go" Verb-PNI-3S

To come or go is the meaning of this word, used in many applications, such as in Matthew 8:9 and Romans 9:9. The KJV translates it in various ways, including come, go, and enter.

Usage: Occurs in 603 NT verses. KJV: accompany, appear, bring, come, enter, fall out, go, grow, X light, X next, pass, resort, be set See also: 1 Corinthians 2:1; Acts 22:11; Hebrews 6:7.

Study Notes — Matthew 18:7

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Matthew 18:7 Summary
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Context — Temptations and Trespasses

5And whoever welcomes a little child like this in My name welcomes Me. 6But if anyone causes one of these little ones who believe in Me to stumble, it would be better for him to have a large millstone hung around his neck and to be drowned in the depths of the sea.

7Woe to the world for the causes of sin. These stumbling blocks must come, but woe to the man through whom they come!

8If your hand or your foot causes you to sin, cut it off and throw it away. It is better for you to enter life crippled or lame than to have two hands and two feet and be thrown into the eternal fire. 9And if your eye causes you to sin, gouge it out and throw it away. It is better for you to enter life with one eye than to have two eyes and be thrown into the fire of hell.

Cross References

	Reference	Text (BSB)
1	Luke 17:1	Jesus said to His disciples, “It is inevitable that stumbling blocks will come, but woe to the one through whom they come!
2	1 Corinthians 11:19	And indeed, there must be differences among you to show which of you are approved.
3	Matthew 26:24	The Son of Man will go just as it is written about Him, but woe to that man by whom He is betrayed. It would be better for him if he had not been born.”
4	1 Timothy 4:1–3	Now the Spirit expressly states that in later times some will abandon the faith to follow deceitful spirits and the teachings of demons, influenced by the hypocrisy of liars, whose consciences are seared with a hot iron. They will prohibit marriage and require abstinence from certain foods that God has created to be received with thanksgiving by those who believe and know the truth.
5	Jude 1:4	For certain men have crept in among you unnoticed—ungodly ones who were designated long ago for condemnation. They turn the grace of our God into a license for immorality, and they deny our only Master and Lord, Jesus Christ.
6	2 Timothy 3:1–5	But understand this: In the last days terrible times will come. For men will be lovers of themselves, lovers of money, boastful, arrogant, abusive, disobedient to their parents, ungrateful, unholy, unloving, unforgiving, slanderous, without self-control, brutal, without love of good, traitorous, reckless, conceited, lovers of pleasure rather than lovers of God, having a form of godliness but denying its power. Turn away from such as these!
7	Jude 1:11–13	Woe to them! They have traveled the path of Cain; they have rushed headlong into the error of Balaam; they have perished in Korah’s rebellion. These men are hidden reefs in your love feasts, shamelessly feasting with you but shepherding only themselves. They are clouds without water, carried along by the wind; fruitless trees in autumn, twice dead after being uprooted. They are wild waves of the sea, foaming up their own shame; wandering stars, for whom blackest darkness has been reserved forever.
8	2 Thessalonians 2:3–12	Let no one deceive you in any way, for it will not come until the rebellion occurs and the man of lawlessness—the son of destruction—is revealed. He will oppose and exalt himself above every so-called god or object of worship. So he will seat himself in the temple of God, proclaiming himself to be God. Do you not remember that I told you these things while I was still with you? And you know what is now restraining him, so that he may be revealed at the proper time. For the mystery of lawlessness is already at work, but the one who now restrains it will continue until he is taken out of the way. And then the lawless one will be revealed, whom the Lord Jesus will slay with the breath of His mouth and annihilate by the majesty of His arrival. The coming of the lawless one will be accompanied by the working of Satan, with every kind of power, sign, and false wonder, and with every wicked deception directed against those who are perishing, because they refused the love of the truth that would have saved them. For this reason God will send them a powerful delusion so that they believe the lie, in order that judgment may come upon all who have disbelieved the truth and delighted in wickedness.
9	Revelation 2:14–15	But I have a few things against you, because some of you hold to the teaching of Balaam, who taught Balak to place a stumbling block before the Israelites so they would eat food sacrificed to idols and commit sexual immorality. In the same way, some of you also hold to the teaching of the Nicolaitans.
10	2 Peter 2:15–17	They have left the straight way and wandered off to follow the way of Balaam son of Beor, who loved the wages of wickedness. But he was rebuked for his transgression by a donkey, otherwise without speech, that spoke with a man’s voice and restrained the prophet’s madness. These men are springs without water and mists driven by a storm. Blackest darkness is reserved for them.

Matthew 18:7 Summary

Jesus is saying that it's very sad when things in the world lead people to sin, but it's even worse for the person who is responsible for causing that sin. We need to be careful about how our actions affect others, especially those who are younger or less strong in their faith, as Jesus taught in Matthew 18:6. This means thinking about how what we do and say might influence others and trying to be a good example, which is also encouraged in 1 Corinthians 10:32-33 where we are told to be considerate of others in all we do.

Frequently Asked Questions

What does Jesus mean by 'causes of sin' in Matthew 18:7?

Jesus is referring to the things that lead people to sin, which can be actions, words, or influences that tempt or mislead others, as seen in Matthew 18:6 where causing a little one to stumble is strongly warned against.

Are the 'stumbling blocks' Jesus talks about inevitable?

According to Matthew 18:7, these stumbling blocks must come, implying that they are a part of the fallen world we live in, but it does not mean we are to accept or contribute to them, as supported by Jesus' teachings on avoiding sin in Matthew 5:29-30.

What is the consequence for the person through whom these stumbling blocks come?

The person through whom these stumbling blocks come will face woe, or judgment, as Jesus states in Matthew 18:7, emphasizing the seriousness of leading others into sin, a principle also found in Ezekiel 33:8-9 where watchmen are held accountable for not warning others of danger.

How does this verse relate to our personal responsibility?

This verse underscores our personal responsibility to ensure our actions and influences do not lead others into sin, aligning with the teachings of Romans 14:13-23 where we are advised to consider how our actions affect the faith of others.

Reflection Questions

What are some 'causes of sin' or 'stumbling blocks' that I see in my own life or community, and how can I avoid contributing to them?
How can I ensure that my actions and words do not lead others into sin, especially those who are younger or less mature in their faith?
What does it mean for me to take personal responsibility for not being a 'stumbling block' to others, and how does this reflect my love for Jesus and my neighbors?
In what ways can I create a safe and encouraging environment for others to grow in their faith without the obstacles of sin?

Gill's Exposition on Matthew 18:7

Woe unto the world because of offences!.... By which are meant, not sins, as sometimes, but rather temptations to sin; and so the Ethiopic version renders this word by "temptation" in every clause,

Jamieson-Fausset-Brown on Matthew 18:7

At the same time came the disciples unto Jesus, saying, Who is the greatest in the kingdom of heaven? For the exposition, see the notes at Mark 9:33-50.

Matthew Poole's Commentary on Matthew 18:7

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Trapp's Commentary on Matthew 18:7

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! Ver. 7. Woe to the world, because of offences] Σκανδαλον, proprie tendicula, hoc est, lignum illud curvum, quo moto decipula clauditur. The world, besides the offences they give to the saints, they give and take much hurt one from another, and so heap up wrath; while, besides their own, they bring upon themselves their other men’ s sins to answer for. I have read of a woman, who living in professed doubt of the Godhead, after better illumination and repentance, did often protest that the vicious life of a great scholar in that town did conjure up those damnable doubts in her soul. When therefore corruption boils, and thou art ready to run into some reproachful evil, think the name of Christ and thy poor brother’ s soul lie prostrate before thee. And wilt thou trample upon that and throttle this? It must needs be that offences come] By God’ s permission, Satan’ s malice, and man’ s wickedness: Venenum aliquando pro remedio fuit (Senec. de Benef.). God often draws good out of evil, as wine draws a nourishing virtue from the flesh of serpents: as the skilful apothecary, of the poisonful viper, maketh a wholesome triacle, 1 Corinthians 11:10.

Ellicott's Commentary on Matthew 18:7

(7) Woe unto the world.—The interjection is one of sorrow as well as denunciation, and here the former meaning is predominant, as the latter is in the next clause of the verse. The true meaning of “offence,” as meaning not the mere transgression of a law, but such a transgression as causes the fall of others, must be carefully borne in mind throughout. The words, “It must needs be that offences come, but woe unto that man . . . ,” unite in strange contrast the two truths which all the history of human guilt brings before us. Crimes seem to recur with something like the inevitable regularity of a law, and yet in each single instance the will of the offender has been free to choose, and he is therefore rightly held responsible both by divine and human laws.

Adam Clarke's Commentary on Matthew 18:7

Verse 7. Wo!] Or, alas! ουαι. It is the opinion of some eminent critics, that this word is ever used by our Lord to express sympathy and concern. Because of offences] Scandals, stumbling-blocks, persecutions, &c. For it must needs be that offences come] ΑναγκεγαρεϚινελθειντασκανδαλα, for the coming of offences is unavoidable. Such is the wickedness of men, such their obstinacy, that they will not come unto Christ that they may have life, but desperately continue deceiving and being deceived. In such a state of things, offences, stumbling-blocks, persecutions, &c., are unavoidable. Wo to that man] He who gives the offence, and he who receives it, are both exposed to ruin.

Cambridge Bible on Matthew 18:7

7–9. Of Offences. Mark 9:43-48 From offences—hindrances to the faith of Christ’s little ones—the discourse proceeds to offences in general—every thing that hinders the spiritual life.

Barnes' Notes on Matthew 18:7

Woe unto the world because of offences - That is, offences will be the cause of woe or of suffering. Offences, here, mean things that will produce sin: that will cause us to sin, or temptations to induce others to sin.

Whedon's Commentary on Matthew 18:7

THE WOE OF , Matthew 18:7-9.7. Woe unto the world because of offences — Let it be noted that the word offences here does not signify merely sins, or provocations to anger. It means causes which produce sins or apostacies in men.

Sermons on Matthew 18:7

	Sermon	Description
	Reverence for God by Zac Poonen	This sermon delves into the importance of the fear of God, emphasizing how Job, the man of integrity, was a model of godliness even in the face of trials. It highlights the signifi
	Justification by Faith by Billy Graham	Greek Word Studies for Distress (318) explores the concept of anagke, referring to various forms of necessity, compulsion, and distress brought on by external conditions or moral d
	Homily 59 on Matthew by St. John Chrysostom	John Chrysostom preaches about the importance of caring for and not despising those who are considered insignificant or struggling, emphasizing the need to cut off relationships th
	Epistle 309 by George Fox	George Fox emphasizes the importance of seeking peace among all people, which is found in Christ and cannot be taken away by the world. He highlights the blessings for peacemakers
	Be Careful How You Live by Alistair Begg	In this sermon, the speaker focuses on the importance of self-reflection and self-awareness. He emphasizes that it is easier for us to notice the faults in others than to confront
	Walking Into Your God Given Destiney by Aaron Lapp Jr by Aaron Lapp Jr.	This sermon emphasizes the importance of faith, forgiveness, and prayer in fulfilling God's calling and destiny for individuals. It uses powerful illustrations like the story of li
	(Luke) 42 - Encouraging Faith by Ed Miller	In this sermon, the preacher emphasizes the importance of true obedience from the heart. He uses the story of the ten lepers to illustrate this point. While all ten lepers obeyed J