Matthew 5:26
Matthew 5:26 in Multiple Translations
Truly I tell you, you will not get out until you have paid the last penny.
Verily I say unto thee, Thou shalt by no means come out thence, till thou hast paid the uttermost farthing.
Verily I say unto thee, Thou shalt by no means come out thence, till thou have paid the last farthing.
Truly I say to you, You will not come out from there till you have made payment of the very last farthing.
I tell you the truth: you won't get out of there until you've paid every last penny.
Verely I say vnto thee, thou shalt not come out thence, till thou hast payed the vtmost farthing.
verily I say to thee, thou mayest not come forth thence till that thou mayest pay the last farthing.
Most certainly I tell you, you shall by no means get out of there until you have paid the last penny.
Verily, I say to thee, thou shalt by no means come out thence, till thou hast paid the uttermost farthing.
Amen I say to thee, thou shalt not go out from thence till thou repay the last farthing.
Keep this in mind: If you go to prison, you will never get out because you will never be able to pay all that the judge says that you owe [MET]. And remember also that you ought to settle accounts with God before you die, too.”
And you will stay in jail until you give that other person all the money that you owe them. That’s for sure.”
Berean Amplified Bible — Matthew 5:26
BAB
Word Study
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Matthew 5:26 Interlinear (Deep Study)
BIB
GRK
αμην
λεγω
σοι
ου
μη
εξελθης
εκειθεν
εως
αν
αποδως
τον
εσχατον
κοδραντην
αμην
amēn
G281
amen
Hebrew
λεγω
legō
G3004
to say
Verb-PAI-1S
σοι
su
G4771
you
Pron-2DS
ου
ou
G3756
no
Particle-N
μη
mē
G3361
not
Particle-N
εξελθης
exerchomai
G1831
to go out
Verb-2AAS-2S
εκειθεν
ekeithen
G1564
from there
Adv
εως
heōs
G2193
until
Adv
αν
an
G302
if
Particle
αποδως
apodidōmi
G591
to pay
Verb-2AAS-2S
τον
ho
G3588
the/this/who
Art-ASM
εσχατον
eschatos
G2078
last/least
Adj-ASM-S
κοδραντην
kodrantēs
G2835
penny
Noun-ASM
Greek Word Study
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Greek Word Reference — Matthew 5:26
αμην
amēn
G281
"amen"
Hebrew
Amen means something is trustworthy or firm. It's often used to express agreement or confirmation, like in Revelation 3:14. It's a way of saying 'so be it' or 'it's true'.
Definition: ἀμήν, indecl. (Heb. אָמֵן, verbal adj. fr. אמן, to prop. ni., be firm), [in LXX: 1Ch.16:36, I Est.9:46, Neh.5:13 8:6, Tob.8:8 14:15, 3Ma.7:23, 4Ma.18:24 (elsewhere ''א is rendered ἀληθινός, Isa.65:16; ἀληθῶς, Je 35 (28):6; γένοιτο, Num.5:22, Deu.27:15ff., 3Ki.1:36, Psa.40 (41):13 71 (72):19 105 (106):48, Jer.11:5)*.] __1. As adj. (cf. Is, l.with), ὁ ἀ., Rev.3:14. __2. As adv., __(a) in solemn assent to the statements or prayers of another (Nu, Ne, etc., ll. with): ὁ ἀ., 1Co.14:16; __(b) similarly, at the end of one's own prayer or ascription of praise: Rom.1:25 15:33, Gal.1:5, 1Ti.1:17; __(with) in the Gospels, exclusively, introducing solemn statements of our Lord, truly, verily: Mat.5:18, 26 Mrk.3:28 (see Swete, in l.), Luk.4:24, al.; ἀ. ἀ., always in Jhn.1:52 3:3 5:19, al.; τὸ ναί, καὶ . . . τὸ ἀ., 2Co.1:20 (on usage in π., see MM, VGT, see word). (AS)
Usage: Occurs in 126 NT verses. KJV: amen, verily See also: 1 Corinthians 14:16; Mark 10:15; 1 Peter 4:11.
λεγω
legō
G3004
"to say"
Verb-PAI-1S
This word means to say or speak, and it is used by Jesus and others in the New Testament to share teachings and tell stories. It appears in Matthew 9:34 and John 1:29.
Definition: λέγω, [in LXX very freq., chiefly for אמר; λέγει for נְאֻם, Gen.22:16, al. ;] __1. in Hom., to pick out, gather, reckon, recount. __2. In Hdt. and Att., to say, speak, affirm, declare: absol., Act.13:15, 24:10; before orat. dir., Mat.9:34, Mrk.3:11, Jhn.1:29, al.; before ὅτι recit., Mrk.3:21, Luk.1:24, Jhn.6:14, al.; accusative and inf., Luk.11:18, Jhn.12:29, al.; after another verb of speaking, προσφωνεῖν κ. λέγειν, Mat.11:17, al.; ἀπεκρίθη (ἐλάλησεν) λέγων (καὶ λέγει; Dalman, Words, 24 ff.), Mat.25:9, Mrk.3:33, 7:28, Luk.24:6, 7, al.; of unspoken thought, λ. ἐν ἑαυτῷ, Mat.3:9, Luk.3:8, al.; of writing, 2Co.8:8, Php.4:11, al.; λέγει ἡ γραφή, Rom.4:3, Jas.2:23, al.; with accusative of thing(s), Luk.8:8, 9:33, Jhn.5:34, al.; σὺ λέγεις (a non-committal phrase; Swete, Mk., 359, 369f.), Mat.27:11, Mrk.15:2, Luk.23:3, Jhn.18:37; with dative of person(s), before orat. dir., Mat.8:20, Mrk.2:17, al. mult.; id. before ὅτι, Mat.3:9, al.; with prep., πρός, μετά, περί, etc., Mrk.4:41, Jhn.11:56, Heb.9:5, al.; to mean (cl.), Mrk.14:71, Jhn.6:71, 1Co.10:29, al.; to call, name, Mrk.10:18; pass., Mat.9:9, Mrk.15:7, al (cf. ἀντι-, δια- (-μαι), προ-, συλ-λέγω). SYN.: λαλέω, which refers to the utterance, as λέγω to the meaning of what is said, its correspondence with thought (Tr., Syn., Ixxvi; Thayer, see word λαλέω). (AS)
Usage: Occurs in 1988 NT verses. KJV: ask, bid, boast, call, describe, give out, name, put forth, say(-ing, on), shew, speak, tell, utter See also: 1 Corinthians 1:10; Acts 6:2; Acts 19:3.
σοι
su
G4771
"you"
Pron-2DS
This Greek word means 'you' and is used to address someone directly, like in John 1:30 and Matthew 26:64. It's a way to emphasize or contrast the person being spoken to. The KJV Bible translates it as 'thou'.
Definition: σύ, pron. of 2nd of person(s), thou, you, genitive, σοῦ, dative, σοί, accusative, σέ, pl., ὑμεῖς, -ῶν, -ῖν, -ᾶς (enclitic in oblique cases sing., except after prep. (BL, §48, 3), though πρὸς σέ occurs in Mat.25:39). Nom. for emphasis or contrast: Jhn.1:30, 4:10, 5:33, 39, 44, Act.4:7, Eph.5:32; so also perhaps σὺ εἶπας, Mat.26:64, al. (M, Pr., 86); before voc., Mat.2:6, Luk.1:76, Jhn.17:5, al.; sometimes without emphasis (M, Pr., 85f.), as also in cl., but esp. as rendering of Heb. phrase, e.g. υἱός μου εἶ σύ (בְּנִי־אַתָּה, Psa.2:7), Act.13:33. The genitive (σοῦ, ὑμῶν) is sometimes placed bef. the noun: Luk.7:48, 12:30, al.; so also the enclitic σοῦ, Mat.9:6; on τί ἐμοὶ κ. σοί, see: ἐγώ. (AS)
Usage: Occurs in 2041 NT verses. KJV: thou See also: 1 Corinthians 1:3; 1 Corinthians 15:3; 1 Peter 1:2.
ου
ou
G3756
"no"
Particle-N
This is a strong 'no', used to deny something completely. It appears in the New Testament, such as in Matthew 13:29 and John 1:21. It is a negative answer to a question.
Definition: οὐ, before a vowel with smooth breathing οὐκ, before one with rough breathing οὐχ (but improperly οὐχ ἰδού, Act.2:7, WH, mg.; cf. WH, Intr., §409; M, Pr., 44, 244), [in LXX for אֵין ,אַיִן ,לֹא ;] neg. particle, not, no, used generally with indic, and for a denial of fact (cf . μή); __1. absol. (accented), οὔ, no: Mat.13:29 Jhn.1:21 21:5; οὒ οὕ, Mat.5:37 Jas.5:12. __2. Most frequently negativing a verb or other word, Mat.1:25 10:26, 38, Mrk.3:25 9:37, Jhn.8:29, Act.7:5, Rom.1:16, Php.3:3, al.; in litotes, οὐκ ὀλίγοι (i.e. very many), Act.17:4, al.; οὐκ ἄσημος, Act.21:39; πᾶς . . . οὐ, with verb, (like Heb. כֹּל . . . לֹא), no, none, Mat.24:22, Mrk.13:20, Luk.1:37, Eph.5:5, al.; in disjunctive statements, οὐκ . . . ἀλλά, Luk.8:52 Jhn.1:33 Rom.8:2o, al.; with 2 of person(s) fut. (like Heb. לֹא, with impf.), as emphatic prohibition, Mat.4:7, Luk.4:12, Rom.7:7, al. __3. With another negative, __(a) strengthening the negation: Mrk.5:37, Jhn.8:15 12:19, Act.8:39, al.; __(b) making an affirmative: Act.4:20, 1Co.12:15. __4. With other particles: οὐ μή (see: μή); οὐ μηκέτι, Mat.21:19; with μή interrog., Rom.10:18, 1Co.9:4, 5 11:22. __5. Interrogative, expecting an affirmative answer (Lat. nonne): Mat.6:26, Mrk.4:21, Luk.11:40, Jhn.4:35, Rom.9:21, al. (AS)
Usage: Occurs in 1410 NT verses. KJV: + long, nay, neither, never, no (X man), none, (can-)not, + nothing, + special, un(-worthy), when, + without, + yet but See also: 1 Corinthians 1:16; 1 Corinthians 15:32; 1 Peter 1:8.
μη
mē
G3361
"not"
Particle-N
Not is a word used to show that something is not true or is not happening, like in phrases that say 'lest' or 'God forbid', as seen in various parts of the New Testament.
Definition: μή, subjective negative particle, used where the negation depends on a condition or hypothesis, expressed or understood, as distinct from οὐ, which denies absolutely. μή is used where one thinks a thing is not, as distinct from an absolute negation. As a general rule, οὐ negatives the indic, μή the other moods, incl, ptcp. [In LXX for אֵין ,אַיִן ,אַל ] __I. As a neg. adv., not; __1. with ref. to thought or opinion: Jhn.3:18, Tit.1:11, 2Pe.1:9. __2. In delib. questions, with subjc. (M, Pr., 185): Mrk.12:14, Rom.3:8. __3. In conditional and final sentences, after εἰ, ἐάν, ἄν, ἵνα, ὅπως: Mat.10:14, Mrk.6:11 12:19, Luk.9:5, Jhn.6:50, Rom.11:25, al. __4. C. inf. (see M, Pr., 234f., 239, 255), __(a) after verbs of saying, etc.: Mat.2:12 5:34, Mrk.12:18, Act.15:38, Rom.2:21, al.; __(b) with artic. inf.: after a prep., Mat.13:5, Mrk.4:5, Act.7:19, 1Co.10:6, al.; without a prep., Rom.14:13, 2Co.2:1, 13 1Th 4:6; __(with) in sentences expressing consequence, after ὥστε: Mat.8:28, Mrk.3:20, 1Co.1:7, 2Co.3:7, al. __5. C. ptcp. (see M, Pr., 231f., 239), in hypothetical references to persons of a certain character or description: Mat.10:28 12:30, Luk.6:49, Jhn.3:18, Rom.4:5, 1Co.7:38, 1Jn.3:10, al.; where the person or thing being definite, the denial is a matter of opinion: Jhn.6:64, 1Co.1:28 4:7, 18, 2Co.5:21, al.; where the ptcp. has a concessive, causal or conditional force, if, though, because not: Mat.18:25, Luk.2:45, Jhn.7:49, Act.9:26, Rom.2:14 5:13, 2Co.3:14, Gal.6:9, Ju 5; where the ptcp. has a descriptive force (being such as), not: Act.9:9, Rom.1:28, 1Co.10:33, Gal.4:8, Heb.12:27, al. __6. μή prohibitive, in indep. sentences, __(a) with subjc. praes., 1 of person(s) pl.: Gal.5:26 6:9, 1Th.5:6, 1Jn.3:18; __(b) with imperat. praes., usually where one is bidden to desist from what has already begun (cf. M, Pr., 122ff.): Mat.7:1, Mrk.5:36, Luk.6:30, Jhn.2:16 5:45, Act.10:15, Rom.11:18, Jas.2:1, Rev.5:5, al.; __(with) forbidding that which is still future: with imperat. aor., 3 of person(s), Mat.24:18, Mrk.13:15, Luk.17:31, al.; with subjc. aor., 2 of person(s), Mat.3:9 10:26, Mrk.5:7, Luk.6:29, Jhn.3:7, Rom.10:6, al.; __(d) with optative, in wishes: 2Ti.4:16 (LXX); μὴ γένοιτο (see M, Pr., 194; Bl., §66, 1), Luk.20:16, Rom.3:3, al.; μή τις, Mrk.13:5, al. __II. As a conj., __1. after verbs of fearing, caution, etc., that, lest, perhaps (M, Pr., 192f.): with subjc. praes., Heb.12:15; with subjc. aor., Mat.24:4, Mrk.13:5, Luk.21:8, Act.13:40, Gal.5:15, al.; ὅρα μή (see M, Pr., 124, 178), elliptically, Rev.19:10 22:9; with indic, fut. (M, Pr., l.with), Col.2:8. __2. in order that not: with subjc. aor., Mrk.13:36, 2Co.8:20 12:6. __III. Interrogative, in hesitant questions (M, Pr., 170), or where a negative answer is expected: Mat.7:9, 10, Mrk.2:19, Jhn.3:4, Rom.3:3 10:18, 19, 1Co.1:13, al.; μή τις, Luk.22:35, al.; before οὐ (Rom.10:17, al. in Pl.), expecting an affirm, ans.; οὐ μή, Luk.18:7, Jhn.18:11. __IV. οὐ μή as emphatic negation (cf. M, Pr., 188, 190ff.; Bl. §64, 5), not at all, by no means: with indic, fut., Mat.16:22, Jhn.6:35, Heb.10:17, al.; with subjc. aor., Mat.24:2, Mrk.13:2, Luk.6:37, Jhn.13:8, 1Co.8:13, al. (AS)
Usage: Occurs in 910 NT verses. KJV: any but (that), X forbear, + God forbid, + lack, lest, neither, never, no (X wise in), none, nor, (can-)not, nothing, that not, un(-taken), without See also: 1 Corinthians 1:7; 1 Peter 2:16; 1 Peter 1:8.
εξελθης
exerchomai
G1831
"to go out"
Verb-2AAS-2S
To go out or come out of a place, as in Matthew 10:11 and Mark 1:35, where Jesus and his disciples went out to preach. This word is also used in John 13:30, where Judas went out into the night. It can also mean to spread out or proceed from a place.
Definition: ἐξέρχομαι, [in LXX chiefly and very frequently for יצא, also for עלה ,בּוֹא, etc. ;] depon., to go, or come out of: Mat.10:11, Mrk.1:35, Jhn.13:30, al.; with inf., Mat.11:8, Mrk.3:21, Luk.7:25, 26 Act.20:8; id. before ἐπί, Mat.26:55, al.; εἰς, Mrk.1:38; ἵνα, Rev.6:2; ἐ. before ἐκ (cl. with genitive loc.), Mrk.5:2, Jhn.4:30, al.; ἔξω, with genitive, Mat.21:17, Mrk.14:68, Act.16:13, Heb.13:13; ἀπό, Mrk.11:12, Luk.9:5, Php.4:15; ἐκεῖθεν, Mat.15:21, Mrk.6:1, Luk.9:4, al.; of demons expelled, before ἐκ (ἀπό), with genitive of person(s), Mrk.1:25, 26 5:8, Luk.4:35, al.; of prisoners released, Mat.5:26, Act.16:40; ptcp., ἐξελθών, with indic., of verb of departure (cf. Dalman, Words, 20f.), Mat.8:32 15:21 24:1, Mrk.16:8, Luk.22:39, Act.12:9, 17 al. Metaphorical, __(a) of persons: 2Co.6:17, 1Jn.2:19; of birth or origin, Mat.2:6 (LXX), Heb.7:5 (cf . Gen.35:11); of escape from danger, ἐκ τ. χειρὸς αὐτῶν, Jhn.10:39; of public appearance, 1Jn.4:1; __(b) of things: Mat.24:27; esp. of utterances, reports, proclamations: φωνή, Rev.16:17 19:5; φήμη, Mat.9:26, Luk.4:14; ἀκοή, Mrk.1:28; λόγος, Jhn.21:23; δόγμα, Luk.2:1 (cf. δι-εξέρχομαι). (AS)
Usage: Occurs in 217 NT verses. KJV: come (forth, out), depart (out of), escape, get out, go (abroad, away, forth, out, thence), proceed (forth), spread abroad See also: 1 Corinthians 5:10; Luke 9:5; Hebrews 3:16.
εκειθεν
ekeithen
G1564
"from there"
Adv
From that place, or 'thence', is what this word means, as seen in Matthew 4:21. It's used to show where someone or something comes from. The Bible uses it to describe movement and origin.
Definition: ἐκεῖθεν adv., [in LXX chiefly for שָׁם ;] __1. of place, thence: Mat.4:21, Mrk.6:1, al. __2. Of time, thereafter (see: κἀκεῖθεν). (AS)
Usage: Occurs in 28 NT verses. KJV: from that place, (from) thence, there See also: Acts 13:4; Mark 9:30; Revelation 22:2.
εως
heōs
G2193
"until"
Adv
A Greek word for until, showing when something continues or ends. It is used in Matthew 2:9 and 5:18 to indicate a time or place. It helps show when events happen or stop.
Definition: ἕως, relative particle (Lat. donee, usque), expressing the terminus ad quem (cf. Burton, §321ff.). __I. As conjunction; __1. till, until; __(a) of a fact in past time, with indic.: Mat.2:9, al. (Wis.10:14, al.); __(b) ἕως ἄν, with subjc. aor.: Mat.2:13 5:18, Mrk.6:10, al.; without ἄν (M. Pr., 168f.; Lft., Notes, 115), Mrk.14:32 (Burton, §325), Luk.12:59, 2Th.2:7, al.; __(with) with indic., present (Burton, §328; BL, §65, 10): Mrk.6:45, Jhn.21:22, 23 1Ti.4:13. __2. C. indic., as long as, while (Burton, §327): Jhn.9:4 (Plat., Phaedo, 89c). __II. As an adverb (chiefly in late writers). __1. Of time, until, unto; __(a) as prep. with genitive (BL, §40, 6; M, Pr., 99): τ. ἡμέρας, Mat.26:29, Luk.1:80, Rom.11:8, al.; ὥρας, Mat.27:45, al.; τέλους, 1Co.1:8, 2Co.1:13; τ. νῦν, Mat.24:21, Mrk.13:19 (1Ma.2:33); ἐτῶν ὀγ. (Field, Notes, 49f.), Luk.2:37; τ. ἐλθεῖν, Act.8:40; before names and events, Mat.1:17 2:15, Luk.11:51, Jas.5:7, al.; __(b) before οὗ, ὅτου, with the force of a conjc. (Burton, §330; M, Pr., 91); __(α) ἕ. οὗ (Hdt., ii, 143; Plut., al.): with indic., Mat.1:25 (WH br., οὗ) 13:33, al.; with subjc. aor., Mat.14:22, al.; __(β) ἔ. ὅτου: with subjc., Luk.13:8; with indic., Mat.5:25 (until), Jhn.9:18; __(with) with adv. (ἔ. ὀψέ, Thuc, iii, 108): ἄρτι, Mat.11:12, Jhn.2:10, 1Co.4:13, al.; πότε (M, Pr., 107), Mat.17:17, Mrk.9:19, Jhn.10:24, al. __2. Of place, as far as, even to, unto (Arist., al.); __(a) as prep. with genitive (see supr.): Mt 1123, Lk 1015, al.; __(b) with adv. (BL, §40, 6): ἄνω, Jhn.2:7; ἔσω, Mrk.14:54; κάτω, Mat.27:51, Mrk.15:38; ὧδε, Luk.23:5; __(with) with prep.: ἔξω, Act.21:5; πρός, Luk.24:50 (Field, Notes, 83). __3. Of quantity, measure, etc.: Mat.18:21, Mrk.6:23, Luk.22:51, al. (AS)
Usage: Occurs in 137 NT verses. KJV: even (until, unto), (as) far (as), how long, (un-)til(-l), (hither-, un-, up) to, while(-s) See also: 1 Corinthians 1:8; Luke 20:43; Hebrews 1:13.
αν
an
G302
"if"
Particle
The Greek word for 'if' is used to show a condition. It appears in Luke 7, where Jesus says what would happen if a certain condition were met.
Definition: ἄν, conditional particle, which cannot usually be separately translated in English, its force depending on the constructions which contain it (see further, LS, see word; WM, §xlii; M, Pr., 165 ff.; MM, VGT, see word). __1. In apodosis, __(i) with indic, imperfect or aor., expressing what would be or would have been if (εἰ with impf., aor. or plpf.) some condition were or had been fulfilled: Luk.7:39 17:6, Jhn.5:46, Gal.1:10, Mat.12:7 24:43, 1Co.2:8, Act.18:14, 1Jn.2:19, al. The protasis is sometimes understood (as also in cl.): Mat.25:27, Luk.19:23. In hypothetical sentences, expressing unreality, ἄν (as often in late writers, more rarely in cl.) is omitted: Jhn.8:39 15:24 19:11, Rom.7:7, Gal.4:15; __(ii) with opt., inf., ptcp. (cl.; see LS, see word; M, Int., §275; M, Pr., 167:4). __2. In combination with conditional, relative, temporal, and final words; __(i) as in cl., with subj., __(a) in protasis with εἰ, in Attic contr. ἐάν, which see; __(b) in conditional, relative, and temporal clauses (coalescing with ὅτε, ἐπεί, etc.; see: ὅταν, ἐπάν, etc.), ever, soever; __(α) with pres., ἡνίκα, 2Co.3:15; ὃς ἄν, Rom.9:15 (LXX) 16:2, al.; ὅσοι ἄν, Luk.9:5; ὡς ἄν, Rom.15:24 (M, Pr., 167); __(β) with aor., ὃς ἄν, Mat.5:21, 22, 31; ἕως ἄν, until, Mat.2:13, Mrk.6:10, al.; ὡς ἄν, as soon as (M, Pr., 167), 1Co.11:34, Php.2:23. On the frequently use of ἐάν for ἄν with the foregoing words, see: ἐάν; __(ii) in late Gk., when some actual fact is spoken of, with indic.: ὅταν (which see); ὅπου ἄν, Mrk.6:56 (M, Pr., 168); καθότι ἄν, Act.2:45 4:35; ὡς ἄν, 1Co.12:2. __3. in iterative construction, with imperfect and aor. indic. (M, Pr., 167): Act.2:45 4:35, 1Co.12:2. __4. with optative, giving a potential sense to a question or wish: Act.8:31 26:29. __5. Elliptical constructions: εἰ μή τι ἄν (M, Pr., 169), 1Co.7:5; ὡς ἄν, with inf., as it were (op. cit. 167), 2Co.10:9. (AS)
Usage: Occurs in 159 NT verses. KJV: (what-, where-, wither-, who-)soever See also: 1 Corinthians 2:8; Luke 9:4; Hebrews 1:13.
αποδως
apodidōmi
G591
"to pay"
Verb-2AAS-2S
In the Bible, this word means to give or pay something back, like a debt or wages, as seen in Matthew 18:25 and Luke 7:42. It's about returning what is owed. This concept is also found in Romans 13:7 and Revelation 22:2.
Definition: ἀπο-δίδωμι [in LXX for מָכַר, שׁוּב hi., נָתַן, שָׁלֵם pi., etc. ;] to give up or back, restore, return: Mat.27:58, Luk.4:20 9:42 19:8; esp. of wages, debts, oaths, etc. (MM, see word), to render what is due, to pay (Deiss., LAE, 334 f.): absol., Mat.18:25, 28, Luk.7:42. with accusative, Mat.5:26 18:29-30, 34 20:8 21:41 22:21, Mrk.12:17, Luk.10:35 12:59 20:25, Rom.13:7, Heb.12:11, Rev.22:2; ὅρκους, Mat.5:33 (cf. Num.30:3, Deu.23:21 al.); of conjugal duty, τ. ὀφειλήν, 1Co.7:3; ἀμοιβάς, 1Ti.5:4; μαρτύριον, to give (as in duty bound) testimony, Act.4:33; λόγον, to render account, Mat.12:36, Luk.16:2, Act.19:40, Heb.13:17, 1Pe.4:5; hence of requital, recompense, both in good and bad sense, Mat.6:4, 6 6:18 16:27, Rom.2:6, 2Ti.4:8 4:14 Rev.18:6 22:12; κακὸν ἀντὶ κακοῦ, Rom.12:17, 1Th.5:15, 1Pe.3:9. Mid., to give up of one's own, hence to sell (fr. Hdt. on): with accusative of thing(s), Act.5:8, Heb.12:16; with accusative of person(s), Act.7:9 (cf. ἀνταποδίδωμι) .† (AS)
Usage: Occurs in 45 NT verses. KJV: deliver (again), give (again), (re-)pay(-ment be made), perform, recompense, render, requite, restore, reward, sell, yield See also: 1 Corinthians 7:3; Matthew 5:26; 1 Peter 3:9.
τον
ho
G3588
"the/this/who"
Art-ASM
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.
εσχατον
eschatos
G2078
"last/least"
Adj-ASM-S
This word means 'last' or 'farthest' and is used to describe something that is final or extreme. It appears in Matthew 20:12 and Acts 1:8, describing the last or utmost things.
Definition: ἔσχατος, -η, -ον [in LXX chiefly for אַחֲרִית אַחֲרוֹן ;] last, utmost, extreme; __(a) of place: of the lowest or least honoured place, Luk.14:9-10; τ. ἔσχατον, with genitive part., Act.1:8 13:47; __(b) of time: Mat.20:12, 14, Mrk.12:6, 22, opposite to πρῶτος, Mat.20:8, 1Co.15:45, Rev.2:19, al.; τὰ ἔ. καὶ T. πρῶτα, Mat.12:45, Luk.11:26, 2Pe.2:20; of the Eternal, ὁ πρῶτος καὶ ὁ ἔ., Rev.1:17 2:8 22:13; in phrases relating to the Messianic age and the consummation of the Kingdom of God: ἐπ᾽ ἐσχάτου (-ων) τ. ἡμερῶν, Heb.1:2, 2Pe.3:3; τ. χρόνων, 1Pe.1:20; ἔ. ὥρα, 1Jn.2:18; ἐπ᾽ ἐ. χόνου, Ju 18; ἐν ἐ. ἡμέραις, Act.2:17, Jas.5:3, 2Ti.3:1; neut., ἔσχατον, as adv., Mrk.12:22, 1Co.15:8; __(with) of rank: Mrk.9:35, 1Co.4:9 (AS)
Usage: Occurs in 47 NT verses. KJV: ends of, last, latter end, lowest, uttermost See also: 1 Corinthians 4:9; Jude 1:18; 1 Peter 1:5.
κοδραντην
kodrantēs
G2835
"penny"
Noun-ASM
A quadrans, or farthing, is the meaning of this word, used in Matthew 5:26 and Mark 12:42 to describe a small amount of money.
Definition: κοδράντης, -ου, ὁ (Lat. quadrans, the fourth part of an as), a quadrans (AV, farthing): Mat.5:26, Mrk.12:42.† (AS)
Usage: Occurs in 2 NT verses. KJV: farthing See also: Mark 12:42; Matthew 5:26.
Study Notes — Matthew 5:26
Show Verse Quote Highlights
- Context
- Cross References
- Matthew 5:26 Summary
- Frequently Asked Questions
- Reflection Questions
- Gill's Exposition on Matthew 5:26
- Jamieson-Fausset-Brown on Matthew 5:26
- Matthew Poole's Commentary on Matthew 5:26
- Trapp's Commentary on Matthew 5:26
- Ellicott's Commentary on Matthew 5:26
- Adam Clarke's Commentary on Matthew 5:26
- Whedon's Commentary on Matthew 5:26
- Sermons on Matthew 5:26
Context — Anger and Reconciliation
24leave your gift there before the altar. First go and be reconciled to your brother; then come and offer your gift.
25Reconcile quickly with your adversary, while you are still on the way to court. Otherwise, he may hand you over to the judge, and the judge may hand you over to the officer, and you may be thrown into prison.
26Truly I tell you, you will not get out until you have paid the last penny.
27You have heard that it was said, ‘Do not commit adultery.’ 28But I tell you that anyone who looks at a woman to lust after her has already committed adultery with her in his heart.Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Matthew 18:34 | In anger his master turned him over to the jailers to be tortured, until he should repay all that he owed. |
| 2 | Luke 12:59 | I tell you, you will not get out until you have paid the very last penny. ” |
| 3 | 2 Thessalonians 1:9 | They will suffer the penalty of eternal destruction, separated from the presence of the Lord and the glory of His might, |
| 4 | James 2:13 | For judgment without mercy will be shown to anyone who has not been merciful. Mercy triumphs over judgment. |
| 5 | Matthew 25:46 | And they will go away into eternal punishment, but the righteous into eternal life.” |
| 6 | Matthew 25:41 | Then He will say to those on His left, ‘Depart from Me, you who are cursed, into the eternal fire prepared for the devil and his angels. |
| 7 | Luke 16:26 | And besides all this, a great chasm has been fixed between us and you, so that even those who wish cannot cross from here to you, nor can anyone cross from there to us.’ |
Matthew 5:26 Summary
In Matthew 5:26, Jesus is teaching us about the importance of taking care of our relationships and debts. If we don't reconcile with others and take care of our earthly responsibilities, we may face consequences that can feel like being in 'prison' (as seen in Matthew 5:25). This is not about earning salvation, but about living out our faith in a way that honors God, as stated in James 2:26. By reconciling with others and taking care of our responsibilities, we can avoid these consequences and live a life that is free and full of joy, as promised in John 8:36.
Frequently Asked Questions
What does Jesus mean by 'the last penny' in Matthew 5:26?
Jesus is using a metaphor to emphasize the importance of reconciling with our adversaries, as seen in Matthew 5:25, to avoid spiritual debt that must be paid in full, much like the principle stated in Deuteronomy 15:2.
Is Jesus promoting a works-based salvation in Matthew 5:26?
No, Jesus is teaching about the importance of taking care of earthly debts and relationships to avoid earthly consequences, not earning salvation, which is a gift from God as stated in Ephesians 2:8-9.
How does this verse relate to forgiveness and reconciliation?
This verse emphasizes the importance of seeking forgiveness and reconciliation, as seen in Matthew 5:24, to avoid the consequences of unresolved conflict, which can lead to spiritual and emotional imprisonment, as warned in Matthew 18:35.
What is the 'prison' Jesus refers to in Matthew 5:25-26?
The 'prison' Jesus refers to is likely a metaphor for the consequences of unresolved conflict and sin, rather than a physical prison, as stated in Romans 6:16, where sin leads to spiritual bondage.
Reflection Questions
- What are some areas in my life where I need to reconcile with others or with God?
- How can I apply the principle of paying 'the last penny' to my relationships and spiritual life?
- What are some ways I can take care of earthly debts and relationships to avoid earthly consequences?
- How can I balance the need for reconciliation with the importance of forgiveness, as seen in Matthew 6:14-15?
Gill's Exposition on Matthew 5:26
Verily, I say unto thee,.... This may be depended upon, you may assure yourself of it, that thou shalt by no means come out thence, from prison, till thou hast paid the uttermost farthing, or "last
Jamieson-Fausset-Brown on Matthew 5:26
Verily I say unto thee, Thou shalt by no means come out thence, till thou hast paid the uttermost farthing.
Matthew Poole's Commentary on Matthew 5:26
Forasmuch as the overt acts and expressions of unjust wrath and malice are iniquities punishable by the judge, let it be the care of those that will be my disciples, if by their passions they have provoked any, and made them their adversaries, quickly to agree with them; for you know the ordinary course of enraged adversaries amongst men, is to bring their actions, and to bring men before the civil judge; and when the judge upon inquiry hath found them guilty, he useth to deliver them to the gaoler to be carried to prison, until they have fully paid their fines for such offences. And forasmuch as not only the overt acts, but the passions which cause such acts, are culpable before God, and make men obnoxious to his righteous judgment, and God by them is made an adversary to the soul, as having violated his great command, Thou shalt do no murder; let all my disciples, who have been or may be overtaken with such faults, by repentance and faith in me make their peace with God in this life, lest dying in impenitency they be put under the eternal displeasure and wrath of God, from whence they shall never be delivered, 18:35.
Trapp's Commentary on Matthew 5:26
26 Verily I say unto thee, Thou shalt by no means come out thence, till thou hast paid the uttermost farthing. Ver. 26. Thou shalt by no means come out thence till, &c.] i.e. Never come ont. Let our merit mongers first go to hell for their sins, and stay all eternity there; then afterward, if God will create another eternity, they may have liberty to relate their good works, and call for their wages. But the curse of the law will first be served of such, as, seeking to be Saved by the works of the law, are fallen from Christ; these shall never come out till they have paid the utmost farthing. And when will that be? We read of a miserable malefactor (John Chambone by name) who had lain in the dungeon at Lyons the duration of seven or eight months. This thief, for pain and torment, cried out of God, and cursed his parents that begat him, being almost eaten up with lice, and ready to eat his own flesh for hunger; being fed with such bread as dogs and horses had refused to eat. So it pleased the goodness of Almighty God, that Petrus Bergerius, a French martyr, was cast into the same dungeon; through whose preaching and prayers he was brought to repentance, learning much comfort and patience by the word of the gospel preached unto him.
Touching his conversion he wrote a very sweet letter out of his bonds, declaring therein, that the next day after that he had taken held of the gospel, and framed himself to patience according to the same, his lice (which he could pluck out before by twenty at once between his fingers) now were so gone from him that he had not one. Furthermore, so the alms of good people were extended towards him, that he was fed with white bread, and that which was very good. His imprisonment, at utmost, lasted but while life; death as a jailer knocked off his shackles, and set him into the glorious liberty of the saints above. So the penitent thief in the Gospel; and so that Robert Samuel, martyr, above mentioned. But not so those that are clapt up in the dark dungeon of hell. Their misery is as endless as easeless. A river of brimstone is not consumed by burning; the smoke of that pit ascendeth for ever. A child with a spoon may sooner empty the sea than the damned in hell accomplish their misery. All that wicked men suffer here is but a paying the usury money required for that dreadful debt, that must be paid at last by all that make not timely composition.
Ellicott's Commentary on Matthew 5:26
(26) The uttermost farthing.—The Greek word is derived from the Latin quadrans, the fourth part of the Roman as, a small copper or bronze coin which had become common in Palestine. The “mite,” half the quadrans (Mark 12:42), was the smallest coin in circulation. The “farthing” of Matthew 10:29 is a different word, and was applied to the tenth part of the drachma. Do the words point to a terminable or to an endless punishment? In the frame-work of the similitude such a sentence would not involve perpetual imprisonment, if only the condemned could get together the money wherewith to pay his debt or fine; and we might infer, as Romanist divines have inferred, that such a payment, to be followed by liberation, was possible in the divine judgment. But in practice, unless the man had friends or property, the sentence would, for the most part, involve a life-long punishment. And the question may well be asked, when we turn to the realities shadowed forth in the parable, Can a man pay the “uttermost farthing” in that unseen world? Does he pay by enduring for a given time a given measure of suffering, bodily or spiritual? Can he there find others to pay it for him? Do not the words “till thou hast paid” exclude the thought of their intervention as availing to stay the full action of the great law of retribution?
These questions must, for the most part, be so answered as to diminish the force of the first hasty inference. If hope is not shut out altogether, it is because we cannot absolutely answer the first question in the negative. There may be a suffering that works repentance, and the repentance may lead to peace and pardon—there may be, but that is the very utmost that can be said. It is noticeable that the word “prison” is that used in 1 Peter 3:19, where the “spirits in prison” are, almost beyond a doubt, represented as the objects of a dispensation that proclaimed even there the good news of salvation. But the whole tone of the passage is that of one who seeks to deepen the sense of danger, not to make light of it, to make men feel that they cannot pay their debt, though God may forgive it freely, accepting faith in Him in lieu of payment.
Adam Clarke's Commentary on Matthew 5:26
Verse 26. The uttermost farthing.] Κοδραντην. The rabbins have this Greek word corrupted into קרדיונטסס kordiontes, and קונטריק, kontrik, and say, that two פרוטות prutoth make a kontarik, which is exactly the same with those words in Mr 12:42, λεπταδυο, οεστικοδραντης, two mites, which are one farthing. Hence it appears that the λεπτον lepton was the same as the prutah. The weight of the prutah was half a barley-corn, and it was the smallest coin among the Jews, as the kodrantes, or farthing, was the smallest coin among the Romans. If the matter issue in law, strict justice will be done, and your creditor be allowed the fulness of his just claim; but if; while you are on the way, going to the magistrate, you come to a friendly agreement with him, he will relax in his claims, take a part for the whole, and the composition be, in the end, both to his and your profit. This text has been considered a proper foundation on which to build not only the doctrine of a purgatory, but also that of universal restoration. But the most unwarrantable violence must be used before it can be pressed into the service of either of the above antiscriptural doctrines. At the most, the text can only be considered as a metaphorical representation of the procedure of the great Judge; and let it ever be remembered, that by the general consent of all (except the basely interested) no metaphor is ever to be produced in proof of any doctrine. In the things that concern our eternal salvation, we need the most pointed and express evidence on which to establish the faith of our souls.
Whedon's Commentary on Matthew 5:26
26. Paid the uttermost — See on chap. Matthew 18:30. Farthing — About two fifths of a cent.
Sermons on Matthew 5:26
| Sermon | Description | |
|---|---|---|
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Cd Gv267 How Ro Grow in Godly Character by George Verwer | In this sermon, the speaker emphasizes the importance of following the example of Jesus Christ in maintaining commitment to character and unity. The speaker also mentions the goals |
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How to Identify the Enemy - Part 2 by Derek Prince | In this sermon, the speaker discusses how demons can enter a person's life and influence their behavior. He gives an example of a businessman who has a terrible day and how his ang |
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War on Earth - Part 3 by Derek Prince | This sermon delves into the manifestations and effects of demonic influence in our lives, such as anger, defilement, torture, compulsion, enslavement, and weakness. It emphasizes t |
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(Matthew) ch.6:1-6:15 by Zac Poonen | In this sermon, the speaker emphasizes the importance of having the right motives when serving God. He warns against seeking recognition and praise from others, whether it be throu |
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Balanced Christianity 3. Justification and Sanctification by Zac Poonen | This sermon emphasizes the three tenses of salvation: past, present, and future, highlighting the need for repentance and faith in the foundation of forgiveness. It discusses the i |
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Hell! by Keith Daniel | In this sermon, the speaker shares a personal story about his father's transformation from an alcoholic to a devout believer in God. After repenting from his sinful life, his fathe |
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If You Stand Before God Today by Keith Daniel | In this sermon, the preacher emphasizes the lack of enthusiasm and excitement among believers when it comes to studying and hearing God's word. He shares a personal anecdote about |