KJV: Agree with thine adversary quickly, whiles thou art in the way with him; lest at any time the adversary deliver thee to the judge, and the judge deliver thee to the officer, and thou be cast into prison.
YLT: 'Be agreeing with thy opponent quickly, while thou art in the way with him, that the opponent may not deliver thee to the judge, and the judge may deliver thee to the officer, and to prison thou mayest be cast,
Darby: Make friends with thine adverse party quickly, whilst thou art in the way with him; lest some time the adverse party deliver thee to the judge, and the judge deliver thee to the officer, and thou be cast into prison.
ASV: Agree with thine adversary quickly, while thou art with him in the way; lest haply the adversary deliver thee to the judge, and the judge deliver thee to the officer, and thou be cast into prison.
| εὐνοῶν | agreeing |
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Parse: Verb, Present Participle Active, Nominative Masculine Singular Root: εὐνοέω Sense: to wish (one) well. |
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| ἀντιδίκῳ | accuser |
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Parse: Noun, Dative Masculine Singular Root: ἀντίδικος Sense: opponent. |
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| σου | of you |
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Parse: Personal / Possessive Pronoun, Genitive 2nd Person Singular Root: σύ Sense: you. |
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| ταχὺ | quickly |
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Parse: Adverb Root: ταχύς Sense: quickly, speedily (without delay). |
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| ἕως | while |
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Parse: Preposition Root: ἕως Sense: till, until. |
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| εἶ | you are |
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Parse: Verb, Present Indicative Active, 2nd Person Singular Root: εἰμί Sense: to be, to exist, to happen, to be present. |
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| ὁδῷ | way |
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Parse: Noun, Dative Feminine Singular Root: ὁδός Sense: properly. |
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| μή‿ | lest |
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Parse: Adverb Root: μή Sense: no, not lest. |
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| ποτέ | ever |
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Parse: Conjunction Root: πότε Sense: when?, at what time?. |
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| παραδῷ | deliver |
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Parse: Verb, Aorist Subjunctive Active, 3rd Person Singular Root: παραδίδωμι Sense: to give into the hands (of another). |
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| ἀντίδικος | accuser |
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Parse: Noun, Nominative Masculine Singular Root: ἀντίδικος Sense: opponent. |
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| τῷ | to the |
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Parse: Article, Dative Masculine Singular Root: ὁ Sense: this, that, these, etc. |
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| κριτῇ | judge |
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Parse: Noun, Dative Masculine Singular Root: κριτής Sense: one who passes or arrogates to himself, judgment on anything. |
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| κριτὴς | judge |
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Parse: Noun, Nominative Masculine Singular Root: κριτής Sense: one who passes or arrogates to himself, judgment on anything. |
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| ὑπηρέτῃ | officer |
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Parse: Noun, Dative Masculine Singular Root: ὑπηρέτης Sense: servant. |
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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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| βληθήσῃ | you will be cast |
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Parse: Verb, Future Indicative Passive, 2nd Person Singular Root: βάλλω Sense: to throw or let go of a thing without caring where it falls. |
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Greek Commentary for Matthew 5:25
A present periphrastic active imperative. The verb is from ευνοος eunoos (friendly, kindly disposed). “Mak up wi‘ yere enemy” (Braid Scots). Compromise is better than prison where no principle is involved, but only personal interest. It is so easy to see principle where pride is involved. [source]
This word means “under rower” on the ship with several ranks of rowers, the bottom rower Luke so describes John Mark in his relation to Barnabas and Saul (Acts 13:5). Then it is applied to the “ministers of the word” (Luke 1:2). [source]
Reverse Greek Commentary Search for Matthew 5:25
Rev., officers. See on Matthew 5:25. [source]
See on Matthew 5:25. Lit., as Rev., attendant. Minister is likely to be misunderstood as referring to the president of the congregation, whoas the teaching elder, would have addressed the people if Jesus had not done so. It means the attendant who had charge of the sacred rolls. He was a salaried officer, a kind of chapel-clerk. [source]
Lit., debtors. Possibly with reference to the figure at the close of the last chapter. Compare Matthew 5:25; Matthew 6:12; Matthew 18:24; Luke 11:4. [source]
Personal knowledge and practical experience were necessary elements of an apostle. Eye-witnesses ( εὐτόπται )Only here in New Testament. Peter uses another word, ἐπόπται (2 Peter 1:16). Frequent in medical writers, of a personal examination of disease or of the parts of the body. Compare the modern medical term autopsy. Ministers ( ὑπηρέται )See on Matthew 5:25. In medical language denoting the attendants or assistants of the principal physician. [source]
After the strong and stirring words just before with flash and force Jesus turns finally in this series of discourses to the multitudes again as in Luke 12:15. There are similar sayings to these Luke 12:54-59 in Matthew 16:1; Matthew 5:25. There is a good deal of difference in phraseology whether that is due to difference of source or different use of the same source (Q or Logia) we do not know. Not all the old MSS. give Matthew 16:2, Matthew 16:3. In Matthew the Pharisees and Sadducees were asking for a sign from heaven as they often did. These signs of the weather, “a shower” (ομβρος ombros Luke 12:54) due to clouds in the west, “a hot wave” (καυσων kausōn Luke 12:55) due to a south wind (νοτον noton) blowing, “fair weather” (ευδια eudia Matthew 16:2) when the sky is red, are appealed to today. They have a more or less general application due to atmospheric and climatic conditions. [source]
See on Matthew 5:25; see on Luke 1:2. [source]
See on Matthew 5:25. Sent from the Sanhedrim. [source]
This group of the Jewish rulers (John 7:11, John 7:15, John 7:25.) was particularly hostile to Christ, though already the Sadducees had become critical (Matthew 16:6) and they join here First aorist active indicative of ακουω akouō with the genitive case and the descriptive participle of the vivid onomatopoetic verb γογγυζω gogguzō (John 7:12) now grown louder like the hum of bees. It was the defense of Jesus by a portion of the crowd (John 7:31) that irritated the Pharisees. Here the Pharisees take the initiative and enlist the Sadducees in the Sanhedrin (for this combination see John 7:45; John 11:47, John 11:57; Matthew 21:45; Matthew 27:62, the organized court) to send “officers” For υπηρετας hupēretas (temple police here) see John 7:45; John 18:3, John 18:12, John 18:22; John 19:6; Acts 5:22, Acts 5:26. For the word see Matthew 5:25; Luke 1:2, “an under rower” (υπο ερετης hupo class="translit"> eretēs), any assistant. [source]
See on Matthew 5:25; and Acts 1:22. [source]
See on officer, Matthew 5:25. [source]
Better, as Rev., attendant. See on Matthew 5:25. [source]
Imperfect active, descriptive. As their attendant (υπηρετην hupēretēn). Literally, “under-rower” (υπο ηρετης hupoχαζζαν ēretēs) in the trireme. Probably here minister (chazzan) or assistant in the synagogue as in Luke 4:20. Cf. Matthew 5:25. It is not clear what John Mark did, though he was evidently selected by Barnabas as his cousin. He may have helped in the baptizing. There were probably others also in the company (Acts 13:13). The “also” may mean that Mark did some preaching. Barnabas was probably the leader in the work in these Jewish synagogues. [source]
Under-rowers, literally (Matthew 5:25). The servants or officers who executed the orders of the Sanhedrin. [source]
See on officer, Matthew 5:25. Only here in Paul's epistles. [source]
Not in Colossians. Old word from ευνοος eunoos only here in N.T. as ευνοεω eunoeō is in N.T. only in Matthew 5:25. [source]
The word means servant, and is a general term covering both slaves and hired servants. It is thus distinct from δοῦλος bond-servantIt represents a servant, not in his relation, but in his activity. In the epistles it is often used specifically for a minister of the Gospel, 1 Corinthians 3:5; 2 Corinthians 3:6; Ephesians 3:7. Here it refers to a distinct class of officers in the apostolic church. The origin of this office is recorded Acts 6:1-6. It grew out of a complaint of the Hellenistic or Graeco-Jewish members of the Church, that their widows were neglected in the daily distribution of food and alms. The Palestinian Jews prided themselves on their pure nationality and looked upon the Greek Jews as their inferiors. Seven men were chosen to superintend this matter, and generally to care for the bodily wants of the poor. Their function was described by the phrase to serve tables, Acts 6:2, and their appointment left the apostles free to devote themselves to prayer and the ministry of the word. The men selected for the office are supposed to have been Hellenists, from the fact that all their names are Greek, and one is especially described as a proselyte, Acts 6:5; but this cannot be positively asserted, since it was not uncommon for Jews to assume Greek names. See on Romans 16:5. The work of the deacons was, primarily, the relief of the sick and poor; but spiritual ministrations naturally developed in connection with their office. The latter are referred to by the term helps, 1 Corinthians 12:28. Stephen and Philip especially appear in this capacity, Acts href="/desk/?q=ac+6:8-11&sr=1">Acts 6:8-11. Such may also be the meaning of ministering, Romans 12:7. Hence men of faith, piety, and sound judgment were recommended for the office by the apostles, Acts 6:3; 1 Timothy 3:8-13. Women were also chosen as deaconesses, and Phoebe, the bearer of the epistle to the Romans, is commonly supposed to have been one of these. See on Romans 16:1. Ignatius says of deacons: “They are not ministers of food and drink, but servants ( ὐπηρέται , see on Matthew 5:25) of the Church of God” (“Epistle to Tralles,” 2). “Let all pay respect to the deacons as to Jesus Christ” (“Tralles,” 3). “Respect the deacons as the voice of God enjoins you” (“Epistle to Smyrna,” 8). In “The Teaching of the Twelve Apostles” the local churches or individual congregations are ruled by bishops and deacons. “Elect therefore for yourselves bishops and deacons worthy of the Lord; men meek and not lovers of money, and truthful and approved; for they too minister to you the ministry of the prophets and teachers. Therefore despise them not, for they are those that are the honored among you with the prophets and teachers” (xv., 1,2). Deaconesses are not mentioned. -DIVIDER- -DIVIDER- [source]
Old word for opponent in a lawsuit (Matthew 5:25).The devil (διαβολος diabolos). Slanderer. See note on Matthew 4:1.As a roaring lion But Jesus is also pictured as the Lion of the tribe of Judah (Revelation 5:5). But Satan roars at the saints. Present middle participle ōruomai old verb, here only in N.T., to howl like a wolf, dog, or lion, of men to sing loud (Pindar). See Psalm 22:13.Whom he may devour (ως ωρυομενος λεων katapiein). Second aorist active infinitive of ωρυομαι katapinō to drink down. B does not have καταπιειν tina Aleph has καταπινω tina (somebody), “to devour some one,” while A has interrogative τινα tina “whom he may devour” (very rare idiom). But the devil‘s purpose is the ruin of men. He is a “peripatetic” (τινα peripatei) like the peripatetic philosophers who walked as they talked. Satan wants all of us and sifts us all (Luke 22:31). [source]