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PARALLEL HISTORY BIBLE - Matthew 18:34
CHAPTERS: Matthew 1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 15, 16, 17, 18, 19, 20, 21, 22, 23, 24, 25, 26, 27, 28 
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LXX- Greek Septuagint - Matthew 18:34 και 2532 οργισθεις 3710 5685 ο 3588 κυριος 2962 αυτου 846 παρεδωκεν 3860 5656 αυτον 846 τοις 3588 βασανισταις 930 εως 2193 ου 3739 αποδω 591 5632 παν 3956 το 3588 οφειλομενον 3784 5746 αυτω 846
Douay Rheims Bible And his lord being angry, delivered him to the torturers until he paid all the debt.
King James Bible - Matthew 18:34 And his lord was wroth, and delivered him to the tormentors, till he should pay all that was due unto him.
World English Bible His lord was angry, and delivered him to the tormentors, until he should pay all that was due to him.
Early Church Father Links Anf-09 iv.iii.xxvii Pg 17, Anf-09 xvi.ii.vii.vi Pg 4, Anf-09 xvi.ii.vii.xiii Pg 11, Npnf-110 V_1 Pg 64, Npnf-114 iv.xli Pg 81, Npnf-114 v.xli Pg 81
World Wide Bible Resources
Matthew 18:34
Early Christian Commentary - (A.D. 100 - A.D. 325) Anf-01 ix.ii.xxvi Pg 12
Matt. v. 25, 26; Luke xii. 58, 59. They also declare the “adversary” is one of those angels who are in the world, whom they call the Devil, maintaining that he was formed for this purpose, that he might lead those souls which have perished from the world to the Supreme Ruler. They describe him also as being chief among the makers of the world, and maintain that he delivers such souls [as have been mentioned] to another angel, who ministers to him, that he may shut them up in other bodies; for they declare that the body is “the prison.” Again, they interpret these expressions, “Thou shalt not go out thence until thou pay the very last farthing,” as meaning that no one can escape from the power of those angels who made the world, but that he must pass from body to body, until he has experience of every kind of action which can be practised in this world, and when nothing is longer wanting to him, then his liberated soul should soar upwards to that God who is above the angels, the makers of the world. In this way also all souls are saved, whether their own which, guarding against all delay, participate in all sorts of actions during one incarnation, or those, again, who, by passing from body to body, are set free, on fulfilling and accomplishing what is requisite in every form of life into which they are sent, so that at length they shall no longer be [shut up] in the body.
Anf-02 vi.iv.iii Pg 51.1
Anf-02 vi.iv.iv.xiii Pg 3.1
Anf-03 iv.xi.lviii Pg 11
Matt. v. 25. and as we also interpret “the uttermost farthing”1843 1843
Anf-03 iv.xi.xxxv Pg 8
Matt. v. 25. ), and you be thrown into prison, and be detained in its close and narrow cell until you have liquidated all your debt against him.1733 1733
Anf-03 vi.vii.xii Pg 7
Matt. v. 25. unless he first begin by lopping off chagrin, hardheartedness, and bitterness, which are in fact the poisonous outgrowths of impatience? How will you “remit, and remission shall be granted” you9137 9137
Anf-01 ix.ii.xxvi Pg 12
Matt. v. 25, 26; Luke xii. 58, 59. They also declare the “adversary” is one of those angels who are in the world, whom they call the Devil, maintaining that he was formed for this purpose, that he might lead those souls which have perished from the world to the Supreme Ruler. They describe him also as being chief among the makers of the world, and maintain that he delivers such souls [as have been mentioned] to another angel, who ministers to him, that he may shut them up in other bodies; for they declare that the body is “the prison.” Again, they interpret these expressions, “Thou shalt not go out thence until thou pay the very last farthing,” as meaning that no one can escape from the power of those angels who made the world, but that he must pass from body to body, until he has experience of every kind of action which can be practised in this world, and when nothing is longer wanting to him, then his liberated soul should soar upwards to that God who is above the angels, the makers of the world. In this way also all souls are saved, whether their own which, guarding against all delay, participate in all sorts of actions during one incarnation, or those, again, who, by passing from body to body, are set free, on fulfilling and accomplishing what is requisite in every form of life into which they are sent, so that at length they shall no longer be [shut up] in the body.
Anf-03 iv.xi.lviii Pg 12
Ver. 26. to mean the very smallest offence which has to be recompensed there before the resurrection,1844 1844 Morâ resurrectionis. See above, on this opinion of Tertullian, in ch. xxxv. no one will hesitate to believe that the soul undergoes in Hades some compensatory discipline, without prejudice to the full process of the resurrection, when the recompense will be administered through the flesh besides. This point the Paraclete has also pressed home on our attention in most frequent admonitions, whenever any of us has admitted the force of His words from a knowledge of His promised spiritual disclosures.1845 1845 [A symptom of Montanism.] And now at last having, as I believe, encountered every human opinion concerning the soul, and tried its character by the teaching of (our holy faith,) we have satisfied the curiosity which is simply a reasonable and necessary one. As for that which is extravagant and idle, there will evermore be as great a defect in its information, as there has been exaggeration and self-will in its researches.
Anf-03 iv.xi.xxxv Pg 4
Matt. v. 26. thrust out from time to time into the prison of the body. To this effect does he tamper with the whole of that allegory of the Lord which is extremely clear and simple in its meaning, and ought to be from the first understood in its plain and natural sense. Thus our “adversary” (therein mentioned1729 1729 Ver. 25. ) is the heathen man, who is walking with us along the same road of life which is common to him and ourselves. Now “we must needs go out of the world,”1730 1730
Anf-03 iv.xi.xxxv Pg 9
Ver. 26. Then, again, should you be disposed to apply the term “adversary” to the devil, you are advised by the (Lord’s) injunction, “while you are in the way with him,” to make even with him such a compact as may be deemed compatible with the requirements of your true faith. Now the compact you have made respecting him is to renounce him, and his pomp, and his angels. Such is your agreement in this matter. Now the friendly understanding you will have to carry out must arise from your observance of the compact: you must never think of getting back any of the things which you have abjured, and have restored to him, lest he should summon you as a fraudulent man, and a transgressor of your agreement, before God the Judge (for in this light do we read of him, in another passage, as “the accuser of the brethren,”1734 1734
Anf-03 v.viii.xlii Pg 4
Comp. Matt. v. 26, and see Tertullian’s De Anima, xxxv. [and see cap. xliii., infra, p. 576.] Notwithstanding, he who has already traversed Hades is destined also to obtain the change after the resurrection. For from this circumstance it is that we definitively declare that the flesh will by all means rise again, and, from the change that is to come over it, will assume the condition of angels. Now, if it were merely in the case of those who shall be found in the flesh that the change must be undergone, in order that mortality may be swallowed up of life—in other words, that the flesh (be covered) with the heavenly and eternal raiment—it would either follow that those who shall be found in death would not obtain life, deprived as they would then be of the material and so to say the aliment of life, that is, the flesh; or else, these also must needs undergo the change, that in them too mortality may be swallowed up of life, since it is appointed that they too should obtain life. But, you say, in the case of the dead, mortality is already swallowed up of life. No, not in all cases, certainly. For how many will most probably be found of men who had just died—so recently put into their graves, that nothing in them would seem to be decayed? For you do not of course deem a thing to be decayed unless it be cut off, abolished, and withdrawn from our perception, as having in every possible way ceased to be apparent. There are the carcases of the giants of old time; it will be obvious enough that they are not absolutely decayed, for their bony frames are still extant. We have already spoken of this elsewhere.7560 7560 De Anim. c. li. For instance,7561 7561 Sed: for “scilicet.” even lately in this very city,7562 7562 Carthage. when they were sacrilegiously laying the foundations of the Odeum on a good many ancient graves, people were horror-stricken to discover, after some five hundred years, bones, which still retained their moisture, and hair which had not lost its perfume. It is certain not only that bones remain indurated, but also that teeth continue undecayed for ages—both of them the lasting germs of that body which is to sprout into life again in the resurrection. Lastly, even if everything that is mortal in all the dead shall then be found decayed—at any rate consumed by death, by time, and through age,—is there nothing which will be “swallowed up of life,”7563 7563
Anf-01 ix.ii.xxvi Pg 12
Matt. v. 25, 26; Luke xii. 58, 59. They also declare the “adversary” is one of those angels who are in the world, whom they call the Devil, maintaining that he was formed for this purpose, that he might lead those souls which have perished from the world to the Supreme Ruler. They describe him also as being chief among the makers of the world, and maintain that he delivers such souls [as have been mentioned] to another angel, who ministers to him, that he may shut them up in other bodies; for they declare that the body is “the prison.” Again, they interpret these expressions, “Thou shalt not go out thence until thou pay the very last farthing,” as meaning that no one can escape from the power of those angels who made the world, but that he must pass from body to body, until he has experience of every kind of action which can be practised in this world, and when nothing is longer wanting to him, then his liberated soul should soar upwards to that God who is above the angels, the makers of the world. In this way also all souls are saved, whether their own which, guarding against all delay, participate in all sorts of actions during one incarnation, or those, again, who, by passing from body to body, are set free, on fulfilling and accomplishing what is requisite in every form of life into which they are sent, so that at length they shall no longer be [shut up] in the body.
Anf-02 vi.iv.iii Pg 51.2
Anf-03 v.iv.v.xxix Pg 59
Luke xii. 58, 59. they treat of in the person of the Creator, with the view of disparaging Him. Which cavil, however, I deem it necessary to meet with the same answer.4708 4708 Eodem gradu. For as often as the Creator’s severity is paraded before us, so often is Christ (shown to be) His, to whom He urges submission by the motive of fear.
Anf-01 ix.ii.xxvi Pg 12
Matt. v. 25, 26; Luke xii. 58, 59. They also declare the “adversary” is one of those angels who are in the world, whom they call the Devil, maintaining that he was formed for this purpose, that he might lead those souls which have perished from the world to the Supreme Ruler. They describe him also as being chief among the makers of the world, and maintain that he delivers such souls [as have been mentioned] to another angel, who ministers to him, that he may shut them up in other bodies; for they declare that the body is “the prison.” Again, they interpret these expressions, “Thou shalt not go out thence until thou pay the very last farthing,” as meaning that no one can escape from the power of those angels who made the world, but that he must pass from body to body, until he has experience of every kind of action which can be practised in this world, and when nothing is longer wanting to him, then his liberated soul should soar upwards to that God who is above the angels, the makers of the world. In this way also all souls are saved, whether their own which, guarding against all delay, participate in all sorts of actions during one incarnation, or those, again, who, by passing from body to body, are set free, on fulfilling and accomplishing what is requisite in every form of life into which they are sent, so that at length they shall no longer be [shut up] in the body.
Anf-03 v.iv.v.xxix Pg 59
Luke xii. 58, 59. they treat of in the person of the Creator, with the view of disparaging Him. Which cavil, however, I deem it necessary to meet with the same answer.4708 4708 Eodem gradu. For as often as the Creator’s severity is paraded before us, so often is Christ (shown to be) His, to whom He urges submission by the motive of fear.
Treasury of Scriptural Knowledge, Chapter 18VERSE (34) - Mt 5:25,26 Lu 12:58,59 2Th 1:8,9 Re 14:10,11
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