KJV: And he would not: but went and cast him into prison, till he should pay the debt.
YLT: and he would not, but having gone away, he cast him into prison, till he might pay that which was owing.
Darby: But he would not, but went away and cast him into prison, until he should pay what was owing.
ASV: And he would not: but went and cast him into prison, till he should pay that which was due.
| Ὁ | - |
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Parse: Article, Nominative Masculine Singular Root: ὁ Sense: this, that, these, etc. |
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| ἤθελεν | he was willing |
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Parse: Verb, Imperfect Indicative Active, 3rd Person Singular Root: θέλω Sense: to will, have in mind, intend. |
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| ἀλλὰ | rather |
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Parse: Conjunction Root: ἀλλά Sense: but. |
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| ἀπελθὼν | having gone |
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Parse: Verb, Aorist Participle Active, Nominative Masculine Singular Root: ἀπέρχομαι Sense: to go away, depart. |
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| ἔβαλεν | he cast |
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Parse: Verb, Aorist Indicative Active, 3rd Person Singular Root: βάλλω Sense: to throw or let go of a thing without caring where it falls. |
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| εἰς | into |
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Parse: Preposition Root: εἰς Sense: into, unto, to, towards, for, among. |
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| φυλακὴν | prison |
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Parse: Noun, Accusative Feminine Singular Root: φυλακή Sense: guard, watch. |
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| ἕως | until |
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Parse: Conjunction Root: ἕως Sense: till, until. |
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| ‹οὗ› | that |
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Parse: Personal / Relative Pronoun, Genitive Masculine Singular Root: ὅς Sense: who, which, what, that. |
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| ἀποδῷ | he should pay |
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Parse: Verb, Aorist Subjunctive Active, 3rd Person Singular Root: ἀποδίδωμι Sense: to deliver, to give away for one’s own profit what is one’s own, to sell. |
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| τὸ | that which |
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Parse: Article, Accusative Neuter Singular Root: ὁ Sense: this, that, these, etc. |
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| ὀφειλόμενον | was owing |
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Parse: Verb, Present Participle Middle or Passive, Accusative Neuter Singular Root: ὀφείλω Sense: to owe. |
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Greek Commentary for Matthew 18:30
Imperfect tense of persistent refusal. [source]
This futuristic aorist subjunctive is the rule with εως heōs for a future goal. He was to stay in prison till he should pay. “He acts on the instinct of a base nature, and also doubtless in accordance with long habits of harsh tyrannical behaviour towards men in his power” (Bruce). On imprisonment for debt among the Greeks and Romans see Deissmann, Light from the Ancient East, pp. 270,330. [source]
Lit. went away: dragging the other with him to judgment. [source]
Reverse Greek Commentary Search for Matthew 18:30
So, rightly, A. V., and Rev. (compare Luke 11:4). Sin is pictured as a debt, and the sinner as a debtor (compare Matthew 18:28, Matthew 18:30). Accordingly the word represents sin both as a wrong and as requiring satisfaction. In contrast with the prayer, “Forgive us our debts,” Tholuck (“Sermon on the Mount”) quotes the prayer of Apollonius of Tyana, “O ye gods, give me the things which are owing to me.” [source]
Literally, “compelled” or “forced.” See this word also in Luke 14:23. The explanation for this strong word in Mark 6:45 and Matthew 14:22 is given in John 6:15. It is the excited purpose of the crowd to take Jesus by force and to make him national king. This would be political revolution and would defeat all the plans of Jesus about his kingdom. Things have reached a climax. The disciples were evidently swept off their feet by the mob psychology for they still shared the Pharisaic hope of a political kingdom. With the disciples out of the way Jesus could handle the crowd more easily, till he should send the multitudes away The use of the aorist subjunctive with εως heōs or εως ου heōs hou is a neat and common Greek idiom where the purpose is not yet realized. So in Matthew 18:30; Matthew 26:36. “While” sometimes renders it well. The subjunctive is retained after a past tense instead of the change to the optative of the ancient Attic. The optative is very rare anyhow, but Luke uses it with πριν η prin ē in Acts 25:16. [source]
(εως ου αποδωι παν heōs[hou] apodōi pan). Just as in Matthew 18:30, his very words. But this is not purgatorial, but punitive, for he could never pay back that vast debt. [source]
Luke (Luke 11:4) has “sins” In the ancient Greek οπειλημα opheilēma is common for actual legal debts as in Romans 4:4, but here it is used of moral and spiritual debts to God. “Trespasses” is a mistranslation made common by the Church of England Prayer Book. It is correct in Romans 4:14 in Christ‘s argument about prayer, but it is not in the Model Prayer itself. See Matthew 18:28, Matthew 18:30 for sin pictured again by Christ “as debt and the sinner as a debtor” (Vincent). We are thus described as having wronged God. The word οπειλη opheilē for moral obligation was once supposed to be peculiar to the New Testament. But it is common in that sense in the papyri (Deismann, Bible Studies, p. 221; Light from the Ancient East, New ed., p. 331). We ask forgiveness “in proportion as” It means to send away, to dismiss, to wipe off. [source]
Argumentative sense of ουν oun (therefore). Condition of first class, assumed to be true, with first aorist active indicative of νιπτω niptō “If I, being what I am, washed your feet” (as I did). Ye also ought The obligation rests on you a fortiori. Present active indicative of the old verb οπειλω opheilō to owe a debt (Matthew 18:30). The mutual obligation is to do this or any other needed service. The widows who washed the saints‘ feet in 1 Timothy 5:10 did it “as an incident of their hospitable ministrations” (Bernard). Up to 1731 the Lord High Almoner in England washed the feet of poor saints (pedilavium) on Thursday before Easter, a custom that arose in the fourth century, and one still practised by the Pope of Rome. [source]