Matthew 5:18
Parallel Verses
New International Version
For truly I tell you, until heaven and earth disappear, not the smallest letter, not the least stroke of a pen, will by any means disappear from the Law until everything is accomplished.

New Living Translation
I tell you the truth, until heaven and earth disappear, not even the smallest detail of God's law will disappear until its purpose is achieved.

English Standard Version
For truly, I say to you, until heaven and earth pass away, not an iota, not a dot, will pass from the Law until all is accomplished.

New American Standard Bible
"For truly I say to you, until heaven and earth pass away, not the smallest letter or stroke shall pass from the Law until all is accomplished.

King James Bible
For verily I say unto you, Till heaven and earth pass, one jot or one tittle shall in no wise pass from the law, till all be fulfilled.

Holman Christian Standard Bible
For I assure you: Until heaven and earth pass away, not the smallest letter or one stroke of a letter will pass from the law until all things are accomplished.

International Standard Version
because I tell all of you with certainty that until heaven and earth disappear, not one letter or one stroke of a letter will disappear from the Law until everything has been accomplished.

NET Bible
I tell you the truth, until heaven and earth pass away not the smallest letter or stroke of a letter will pass from the law until everything takes place.

Aramaic Bible in Plain English
Amen, I say to you that until Heaven and earth will pass away, one Yodh or one Taag and will not pass away from The Written Law until everything will happen.

GOD'S WORD® Translation
I can guarantee this truth: Until the earth and the heavens disappear, neither a period nor a comma will disappear from Moses' Teachings before everything has come true.

Jubilee Bible 2000
For verily I say unto you, Until heaven and earth pass away, not one jot or one tittle shall pass from the law until all is fulfilled.

King James 2000 Bible
For verily I say unto you, Till heaven and earth pass away, one jot or one tittle shall in no wise pass from the law, till all be fulfilled.

American King James Version
For truly I say to you, Till heaven and earth pass, one stroke or one pronunciation mark shall in no wise pass from the law, till all be fulfilled.

American Standard Version
For verily I say unto you, Till heaven and earth pass away, one jot or one tittle shall in no wise pass away from the law, till all things be accomplished.

Douay-Rheims Bible
For amen I say unto you, till heaven and earth pass, one jot, or one tittle shall not pass of the law, till all be fulfilled.

Darby Bible Translation
For verily I say unto you, Until the heaven and the earth pass away, one iota or one tittle shall in no wise pass from the law till all come to pass.

English Revised Version
For verily I say unto you, Till heaven and earth pass away, one jot or one tittle shall in no wise pass away from the law, till all things be accomplished.

Webster's Bible Translation
For verily I say to you, Till heaven and earth shall pass away, one jot or one tittle shall in no wise pass from the law, till all be fulfilled.

Weymouth New Testament
Solemnly I tell you that until Heaven and earth pass away, not one iota or smallest detail will pass away from the Law until all has taken place.

World English Bible
For most certainly, I tell you, until heaven and earth pass away, not even one smallest letter or one tiny pen stroke shall in any way pass away from the law, until all things are accomplished.

Young's Literal Translation
for, verily I say to you, till that the heaven and the earth may pass away, one iota or one tittle may not pass away from the law, till that all may come to pass.
Parallel Commentaries
Matthew Henry's Concise Commentary

5:17-20 Let none suppose that Christ allows his people to trifle with any commands of God's holy law. No sinner partakes of Christ's justifying righteousness, till he repents of his evil deeds. The mercy revealed in the gospel leads the believer to still deeper self-abhorrence. The law is the Christian's rule of duty, and he delights therein. If a man, pretending to be Christ's disciple, encourages himself in any allowed disobedience to the holy law of God, or teaches others to do the same, whatever his station or reputation among men may be, he can be no true disciple. Christ's righteousness, imputed to us by faith alone, is needed by every one that enters the kingdom of grace or of glory; but the new creation of the heart to holiness, produces a thorough change in a man's temper and conduct.

Pulpit Commentary

Verse 18. - Cf. Luke 16:17, "But it is easier for heaven and earth to pass away, than for one tittle of the Law to fail" (Revised Version). The words are so similar that the two evangelists probably record the same utterance, the difference in the form of the sentence pointing rather to an oral than a written common source. St. Luke places it in an attack on the Pharisees, who had scoffed at our Lord for his parable of the dishonest steward. Verily; ἀμήν (אמן, literally, "established," "sure"). It has hardly been sufficiently noticed by commentators that the New Testament usage of the word "Amen" often slightly differs from that found in the Old Testament. "Amen" in the Old Testament always involves the personal acceptance of the statement to which it refers ("so be it"), whether this be a statement upon oath (Numbers 5:22, perhaps), or a statement of penalties incurred under certain circumstances (Numbers 5:22, probably; Deuteronomy 27:15-26; Nehemiah 5:13); or a statement expressing a pious hope uttered either by another (1 Kings 1:36; Jeremiah 28:6; Jeremiah 11:5 (?); cf. Nehemiah 8:6; cf. also 1 Corinthians 14:16); or by one's self (Psalm 41:13). Hence the LXX. either leaves it untranslated or, with but one exception, translates it by γένοιτο. In Hellenistic Greek, however, it became often used as little more than a mere asseveration ("verily"). The earliest trace of this usage is found in Jeremiah 28:6, where the LXX. renders אמןby ἀληθῶς (Aquila much better πιστθήτω, though generally elsewhere πεπιστωμένως), and it is frequent in the New Testament, cf. especially Luke 9:27, λέγω δὲ ὑμῖν ἀληθῶς, with parallels, ἀμὴν λέγω ὑμῖν (cf. also Luke 12:44 with Matthew 24:47, and Luke 21:3 with Mark 12:43). Yet this usage of "Amen" in Hellenistic Greek does not seem to have ever spread into Hebrew or Aramaic. W. H. Lowe ('Fragm. Pesach.,' p. 70) says, and apparently truly, "The Jews never used 'amen in the sense of 'verily.' They say באמת, be'emeth', 'in truth,' הימנותא, hemanutha, 'Faith!' or אמנם, 'omnam, 'verily.'" If so, the fact is interesting, for it implies that, notwithstanding the usage of "Amen" in Greek, our Lord himself, as speaking Aramaic, probably did not use it in the mere sense of strong asseveration, but rather always with its connotation of his entire concurrence in the statement he was making. In his mouth, that is to say, it always emphasized the thought of his personal acceptance of the statement with its legitimate issue. Observe that it makes no difference (cf. Jeremiah 28:6) whether the "Amen" comes at the beginning or at the end of his utterance. N.B. - Ναί (Luke 11:51; cf. Matthew 23:36) may be taken as intermediate between ἀληθῶς and ἀμήν. Ἀληθῶς states a truth; ναί assents with the intellect; ἀμήν, in at least Hebrew and Aramaic usage, accepts it with all its consequences (cf 2 Corinthians 1:19, 20). Till heaven and earth pass; Revised Version, pass away (παρέλθῃ); and so in the next clause. The same almost archaic sense of "pass" recurs in Psalm 148:6, Authorized Version (Revised Version, "pass away"). Observe that our Lord does not say that the Law will then pass away. He says, not till then; i.e. he affirms, as in Luke 16:17, that it is easier for heaven and earth to pass away than for the Law. For, in fact, as being constantly fulfilled in its ideal and therefore permanent character, it must necessarily remain in the new world; cf. 1 Peter 1:25 (the everlasting duration of the word of the Lord); 1 Corinthians 13:13 (love); 2 Peter 3:13 (righteousness); cf. Meyer. The belief in the permanence of the Law which the Jews had (vide references in Meyer, and especially Weber, 'Altsynag. Theol.,' §§ 5, 84) here finds its true satisfaction. "The least element of holiness which the Law contains has more reality and durability than the whole visible universe" (Godet on Luke). Comp. also Mark 13:31, "My words shall not pass away" - a claim only seen in its full three when put beside these words about the Law. One jot. The permanence of even every yod (y, j), though the smallest letter of the Hebrew alphabet, is not infrequently referred to by Jewish writers (cf. e.g. in Lightfoot, 'Hor. Hebr.;' Edersheim, 'Life,' 1.537). Observe:

(1) The mention of yod, evidently because of its small size, is one proof of the fact that the Hebrew characters in use in our Lord's time were much more similar to the usual form under which we know them (Quadrate schrift) than to the form found on the Moabite Stone (Phoenician), where the god is no smaller than other letters (vide Euting's very complete table of forms of the Hebrew alphabet in Chwolsen, 'Corp. Inscript. Hebr.,' 1882; vide pp. 404-415 of the same work for Chwolson's much-controverted theory of the gradual development of the Quadrat-sehrift, roughly from the time of Ezra till the eighth or ninth century A.D., out of old Aramaic forms slightly removed from Phoenician; and for the early history of the Hebrew alphabet generally, see the introduction to Driver's 'Samuel.'

(2) We may, perhaps, see in our Lord's reference to yod and a "tittle" an indication that even already scrupulous care was taken of the text. The objection to this, derived from the non-literal quotations in the New Testament is due to a misunderstanding of Jewish methods of quotation. Or one tittle. So Wickliffe and Tyndale downwards; "apparently a diminutive of tit, small" (Aid. Wright, 'Bible WordBook'); κεραία (κερέα, Westcott and Heft, vide Appendix, p. 151), probably "a horn," then anything projecting like a horn. Used by the early Greek grammarians, like apex by the Latin, to designate:

(1) A little projection in a letter, especially the top, the apex; Nicander, "the top and bottom are each called κεραία (κεραία λέγεται τὸ ἄκρον καὶ ἔσχατον; gloss, κεραία γράμματος ἄκρον); cf. Plutarch, "disputing about syllables and κεραιῶν (λογομαχεῖν περὶ συλλαβῶν καὶ κεραιῶν); " vide Wetstein.

(2) Accents. So Thayer's Grimm; cf. Sophocles' 'Lex.' (1870) s.v. κεραία, "Apex, a mark over a letter, as in 5 (Philon., 2:536. 27);" but Philo in this passage only refers to κεραίαν ἑκάστην, without defining it. This double use of the Greek word forbids absolute certainty as to what our Lord was referring to, especially as the Hebrew word (קוצ, literally, "thorn") of which κεραία is a translation has itself a double sense, viz.:

(1) The end of a letter, especially the "thorn-like" small upward stroke of yod. So most interpreters since Origen (in Wetstein), who says that the Hebrew letters eaph (כ) and beth (ב) differ only by a short κεραία. They also quote the well-known Jewish examples (e.g. in Wetstein) of the effect of negligence in writing similar letters; e.g. if one writes resh (ר) for daleth (ד), "one" (Deuteronomy 6:4) becomes "another;" if heth (ח) for he (ה), "praise" (Psalm 150.) becomes "profane." It must be noticed that the extremities of such Hebrew letters as we possess, which were actually written in our Lord's time on earth, are much more "thorn" "horn"-like than those of our printed texts. I cannot, however, find קוצ actually used in this sense of other letters than yod.

(2) Some distinguishing mark over a letter to indicate care in writing and reading it, or to remind readers of some interpretation or rule attached as a peg to it or to the word of which it forms a part. It was much later, indeed, that such marks became very elaborate, but it is probable that the rudiments of them were known in our Lord's time (for such קוצים, cf. Weber, 'Altsynag. Theol.,' § 27, 2 a, and the article on Akiba in 'Dict. of Christian Biogr.'). If it be objected that our Lord could hardly refer to these marks of traditional explanation as of such permanence, the answer is that in so far as these expressed legitimate issues (vide infra, ver. 21) of the Mosaic Law, he could place them on the same level as that Law itself. Till all; Revised Version, till all things; i.e. all things in the Law - all the requirements of the Law, in contrast to the one "jot" or "tittle" just mentioned. Till all be fulfilled; Revised Version, be accomplished (γ´ενηται). The clause is probably epexegetical of "till heaven and earth pass away." Nothing in the Law shall pass away till heaven and earth pass away, when, with a new heaven and earth, all the contents of the Law will be completely realized (cf. Nosgen) so that even then nothing in the Law shall pass away (vide infra). On the contrary, every part of it, moral or ceremonial (Weiss), shall then, by being fully understood and obeyed in its true meaning, enter on its full and complete existence (γένητα).

Gill's Exposition of the Entire Bible

For verily I say unto you,.... Or "I Amen say unto you", which is one of the names of Christ; see Revelation 3:14 or the word "Amen" is only used by Christ as an asseveration of what he was about to say; and which, for greater confirmation, is usually doubled in the Evangelist John, "Amen, Amen", or "verily, verily". The word is used by the Jews (w) for an oath; they swore by it; and it is a rule with them, that whoever answers "Amen" after an oath, it is all one as if he had pronounced the oath itself. The thing so strongly affirmed in this solemn manner is,

till heaven and earth pass, one jot or one tittle shall in no wise pass from the law, till all be fulfilled. The "or jot", in the Greek language, answers to "jod" in the Hebrew, the least of all the letters in the alphabet; hence a little city is called by this name, and this reason is given for it, (x) , "because that jod is the least among letters". We read also of Rabbi Jod (y), perhaps so called because , he was little, as the author of Juchasin observes (z). This shows in what language the law was written; not in the Samaritan language, for the jod in that is a large letter, but in the Hebrew, in which it is very small; and particularly is written in a very diminutive character, in Deuteronomy 32:18 "by one tittle" some think is meant one of those ducts, dashes, or corners of letters, which distinguish one letter from another, that are much alike; others have thought that one of the pricks or vowel points is intended; others, one of those little strokes in the tops of letters, which the Jews call (a) "crowns" and "spikes", is here meant, in which they imagined great mysteries were contained; and there were some persons among them, who made it their business to search into the meaning of every letter, and of everyone of these little horns, or pricks, that were upon the top of them. So says R. Meir (b),

"in the time of the prophets there were such who very diligently searched every letter in the law, and explained every letter by itself; and do not wonder at this that they should expound every letter by itself, for they commented , upon everyone of the tops of each letter.''

Such an expounder was Akiba ben Joseph (c). To which custom Christ is here supposed to have respect: however, certain it is that he speaks very much in the language, and agreeably to the mind of the Jewish doctors; and some things in their writings will serve to illustrate this passage,

"If, (say they (d),) all the nations of the world were gathered together, "to root one word out of the law", they could not do it; which you may learn from Solomon, who sought to root "one letter out of the law", the letter "jod", in Deuteronomy 17:16 but the holy blessed God said, Solomon shall cease, and an hundred such as he (in the Talmud (e) it is a thousand such as he) , "but, jod shall not cease from thee (the law) for ever".''

And elsewhere the same expression is used (f), and it is added,

"ljbm ynya Kmm huwqw, "but a tittle from thee shall not perish."''

The design of Christ, in conformity to the language of the Jews, is to declare, that no part of the law, not one of the least commandments in it, as he explains himself in the next verse, should be unaccomplished; but all should be fulfilled before "heaven and earth pass" away, as they will, with a great noise and fervent heat, as to their present form and condition; or sooner shall they pass away, than the least part of the law shall: which expresses the perpetuity of the law, and the impossibility of its passing away, and the superior excellency of it to the heavens and the earth. It is a saying of one of the Jewish doctors (g), that

"the whole world is not equal even to one word out of the law,''

in which it is said, there is not one letter deficient or superfluous.

(w) T. Hieros. Kiddushin, fol. 60. 4. Misn. Bava Kama, c. 9. sect. 7, 8. T. Bab. Shebuot, fol. 36. 1. Debarim Rabba, fol. 242. 2. Maimon Hilch. Shebuot, c. 2. sect. 1.((x) T. Bab. Taanith, fol. 21. 2. & Gloss. in ib. (y) T. Bab. Taanith, fol. 22. 2.((z) Fol. 93. 2.((a) T. Bab. Menachot, fol. 29. 2.((b) In Semitis fidei, fol. 104. 4. & 105. 1. apud Capell. in loc. (c) T. Bab. Menachot, fol. 29. 2.((d) Vajikra Rabba, fol. 160. 3. Shirhashirim Rabba, fol 20. 2.((e) T. Hieros. Sanhedrim, fol. 20. 3.((f) Shemot Rabba, fol. 96. 1.((g) T. Hieros. Peah, fol. 15. 4.

Jamieson-Fausset-Brown Bible Commentary

18. For verily I say unto you—Here, for the first time, does that august expression occur in our Lord's recorded teaching, with which we have grown so familiar as hardly to reflect on its full import. It is the expression manifestly, of supreme legislative authority; and as the subject in connection with which it is uttered is the Moral Law, no higher claim to an authority strictly divine could be advanced. For when we observe how jealously Jehovah asserts it as His exclusive prerogative to give law to men (Le 18:1-5; 19:37; 26:1-4, 13-16, &c.), such language as this of our Lord will appear totally unsuitable, and indeed abhorrent, from any creature lips. When the Baptist's words—"I say unto you" (Mt 3:9)—are compared with those of his Master here, the difference of the two cases will be at once apparent.

Till heaven and earth pass—Though even the Old Testament announces the ultimate "perdition of the heavens and the earth," in contrast with the immutability of Jehovah (Ps 102:24-27), the prevalent representation of the heavens and the earth in Scripture, when employed as a popular figure, is that of their stability (Ps 119:89-91; Ec 1:4; Jer 33:25, 26). It is the enduring stability, then, of the great truths and principles, moral and spiritual, of the Old Testament revelation which our Lord thus expresses.

one jot—the smallest of the Hebrew letters.

one tittle—one of those little strokes by which alone some of the Hebrew letters are distinguished from others like them.

shall in no wise pass from the law, till all be fulfilled—The meaning is that "not so much as the smallest loss of authority or vitality shall ever come over the law." The expression, "till all be fulfilled," is much the same in meaning as "it shall be had in undiminished and enduring honor, from its greatest to its least requirements." Again, this general way of viewing our Lord's words here seems far preferable to that doctrinal understanding of them which would require us to determine the different kinds of "fulfilment" which the moral and the ceremonial parts of it were to have.

Matthew 5:18 Additional Commentaries
Context
Jesus Fulfills the Law
17"Do not think that I came to abolish the Law or the Prophets; I did not come to abolish but to fulfill. 18"For truly I say to you, until heaven and earth pass away, not the smallest letter or stroke shall pass from the Law until all is accomplished. 19"Whoever then annuls one of the least of these commandments, and teaches others to do the same, shall be called least in the kingdom of heaven; but whoever keeps and teaches them, he shall be called great in the kingdom of heaven.…
Cross References
Psalm 111:8
They are established for ever and ever, enacted in faithfulness and uprightness.

Isaiah 40:8
The grass withers and the flowers fall, but the word of our God endures forever."

Isaiah 44:26
who carries out the words of his servants and fulfills the predictions of his messengers, who says of Jerusalem, 'It shall be inhabited,' of the towns of Judah, 'They shall be rebuilt,' and of their ruins, 'I will restore them,'

Matthew 24:35
Heaven and earth will pass away, but my words will never pass away.

Luke 16:17
It is easier for heaven and earth to disappear than for the least stroke of a pen to drop out of the Law.

Luke 21:33
Heaven and earth will pass away, but my words will never pass away.
Treasury of Scripture

For truly I say to you, Till heaven and earth pass, one stroke or one pronunciation mark shall in no wise pass from the law, till all be fulfilled.

verily.

Matthew 5:26 Truly I say to you, You shall by no means come out there, till you …

Matthew 6:2,16 Therefore when you do your alms, do not sound a trumpet before you, …

Matthew 8:10 When Jesus heard it, he marveled, and said to them that followed, …

Matthew 10:15,23,42 Truly I say to you, It shall be more tolerable for the land of Sodom …

Matthew 11:11 Truly I say to you, Among them that are born of women there has not …

Matthew 13:17 For truly I say to you, That many prophets and righteous men have …

Matthew 16:28 Truly I say to you, There be some standing here, which shall not …

Matthew 17:20 And Jesus said to them, Because of your unbelief: for truly I say …

Matthew 18:3,18 And said, Truly I say to you, Except you be converted, and become …

Matthew 19:23,28 Then said Jesus to his disciples, Truly I say to you, That a rich …

Matthew 21:21,31 Jesus answered and said to them, Truly I say to you, If you have …

Matthew 23:36 Truly I say to you, All these things shall come on this generation.

Matthew 24:2,34,47 And Jesus said to them, See you not all these things? truly I say …

Matthew 25:12,40,45 But he answered and said, Truly I say to you, I know you not…

Matthew 26:13,14 Truly I say to you, Wherever this gospel shall be preached in the …

Mark 3:28 Truly I say to you, All sins shall be forgiven to the sons of men, …

Mark 6:11 And whoever shall not receive you, nor hear you, when you depart …

Mark 8:12 And he sighed deeply in his spirit, and said, Why does this generation …

Mark 9:1,41 And he said to them, Truly I say to you, That there be some of them …

Mark 10:15,29 Truly I say to you, Whoever shall not receive the kingdom of God …

Mark 11:23 For truly I say to you, That whoever shall say to this mountain, …

Mark 12:43 And he called to him his disciples, and said to them, Truly I say …

Mark 13:30 Truly I say to you, that this generation shall not pass, till all …

Mark 14:9 Truly I say to you, Wherever this gospel shall be preached throughout …

Mark 14:18,25,30 And as they sat and did eat, Jesus said, Truly I say to you, One …

Luke 4:24 And he said, Truly I say to you, No prophet is accepted in his own country.

Luke 11:51 From the blood of Abel to the blood of Zacharias which perished between …

Luke 12:37 Blessed are those servants, whom the lord when he comes shall find …

Luke 13:35 Behold, your house is left to you desolate: and truly I say to you, …

Luke 18:17,29 Truly I say to you, Whoever shall not receive the kingdom of God …

Luke 21:32 Truly I say to you, This generation shall not pass away, till all be fulfilled.

Luke 23:43 And Jesus said to him, Truly I say to you, To day shall you be with …

John 1:51 And he said to him, Truly, truly, I say to you, Hereafter you shall …

John 3:3,5,11 Jesus answered and said to him, Truly, truly, I say to you, Except …

John 5:19,24,25 Then answered Jesus and said to them, Truly, truly, I say to you, …

John 6:26,32,47,53 Jesus answered them and said, Truly, truly, I say to you, You seek …

John 8:34,51,58 Jesus answered them, Truly, truly, I say to you, Whoever commits …

John 10:1,7 Truly, truly, I say to you, He that enters not by the door into the …

John 12:24 Truly, truly, I say to you, Except a corn of wheat fall into the …

John 13:16,20,21,38 Truly, truly, I say to you, The servant is not greater than his lord; …

John 14:12 Truly, truly, I say to you, He that believes on me, the works that …

John 16:20,23 Truly, truly, I say to you, That you shall weep and lament, but the …

John 21:18 Truly, truly, I say to you, When you were young, you gird yourself, …

Till.

Matthew 24:35 Heaven and earth shall pass away, but my words shall not pass away.

Psalm 102:26 They shall perish, but you shall endure: yes, all of them shall wax …

Isaiah 51:6 Lift up your eyes to the heavens, and look on the earth beneath: …

Luke 16:17 And it is easier for heaven and earth to pass, than one pronunciation …

Luke 21:33 Heaven and earth shall pass away: but my words shall not pass away.

Hebrews 1:11,12 They shall perish; but you remain; and they all shall wax old as …

2 Peter 3:10-13 But the day of the Lord will come as a thief in the night; in the …

Revelation 20:11 And I saw a great white throne, and him that sat on it, from whose …

pass.

Psalm 119:89,90,152 For ever, O LORD, your word is settled in heaven…

Isaiah 40:8 The grass wither, the flower fades: but the word of our God shall …

1 Peter 1:25 But the word of the Lord endures for ever. And this is the word which …

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