KJV: But it shall not be so among you: but whosoever will be great among you, let him be your minister;
YLT: but not so shall it be among you, but whoever may will among you to become great, let him be your ministrant;
Darby: It shall not be thus amongst you, but whosoever will be great among you, shall be your servant;
ASV: Not so shall it be among you: but whosoever would become great among you shall be your minister;
| οὕτως | thus |
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Parse: Adverb Root: οὕτως Sense: in this manner, thus, so. |
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| ἔσται | will it be |
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Parse: Verb, Future Indicative Middle, 3rd Person Singular Root: εἰμί Sense: to be, to exist, to happen, to be present. |
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| ὃς | whoever |
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Parse: Personal / Relative Pronoun, Nominative Masculine Singular Root: ὅς Sense: who, which, what, that. |
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| θέλῃ | wishes |
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Parse: Verb, Present Subjunctive Active, 3rd Person Singular Root: θέλω Sense: to will, have in mind, intend. |
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| μέγας | great |
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Parse: Adjective, Nominative Masculine Singular Root: μέγας Sense: great. |
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| γενέσθαι | to become |
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Parse: Verb, Aorist Infinitive Middle Root: γίνομαι Sense: to become, i. |
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| ἔσται | he will be |
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Parse: Verb, Future Indicative Middle, 3rd Person Singular Root: εἰμί Sense: to be, to exist, to happen, to be present. |
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| ὑμῶν | your |
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Parse: Personal / Possessive Pronoun, Genitive 2nd Person Plural Root: σύ Sense: you. |
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| διάκονος | servant |
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Parse: Noun, Nominative Masculine Singular Root: διάκονος Sense: one who executes the commands of another, esp. of a master, a servant, attendant, minister. |
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Greek Commentary for Matthew 20:26
Jesus does not condemn the desire to become great. It is a laudable ambition. There are “great ones” (μεγαλοι megaloi) among Christians as among pagans, but they do not “lord it over” one another (κατακυριευουσιν katakurieuousin), a lxx word and very expressive, or “play the tyrant” (κατεχουσιαζουσιν katexousiazousin), another suggestive word. [source]
This word may come from δια dia and κονις konis (dust), to raise a dust by one‘s hurry, and so to minister. It is a general word for servant and is used in a variety of ways including the technical sense of our “deacon” in Philemon 1:1. But it more frequently is applied to ministers of the Gospel (1 Corinthians 3:5). The way to be “first” This is a complete reversal of popular opinion then and now. [source]
See on Matthew 20:14. Rev. would be. [source]
Δοῦλος , perhaps from δέω , to bind, is the bondman, representing the permanent relation of servitude. Διάκονος , probably from the same root as διώκω , to pursue, represents a servant, not in his relation, but in his activity. The term covers both slaves and hired servants. The attendants at the feast at Cana (John 2:5) are called διάικονοι . In the epistles διάκονος is often used specifically for a minister of the Gospel (1 Corinthians 3:5; 2 Corinthians 3:6; Ephesians 3:7). The word deacon is, moreover, almost a transcription of it (Philemon 1:1; 1 Timothy 3:8, 1 Timothy 3:12). It is applied to Phoebe (Romans 16:1). [source]
Reverse Greek Commentary Search for Matthew 20:26
Somewhat like Matthew 18:4; Matthew 20:26. Given by Luke in other contexts (Luke 14:11; Luke 18:14). Characteristic of Christ. [source]
See on minister, Matthew 20:26. [source]
See on minister, Matthew 20:26. [source]
See on minister, Matthew 20:26. [source]
See on minister, Matthew 20:26. [source]
Or, a servant. Properly, a bond-servant or slave. See on Matthew 20:26. [source]
Properly, bond-servants. See on Matthew 20:26; see on Mark 9:35. [source]
See on Matthew 20:26; see on Mark 9:35. [source]
See on Matthew 20:26; see on Mark 9:35; see on 1 Peter 1:12. [source]
See note on Matthew 20:26 for this word (our “deacon,” but not that sense here). Whatsoever he saith unto you, do it Indefinite relative sentence (οτι αν hoti an and present active subjunctive, general statement) with aorist active imperative of ποιεω poieō for instant execution. Mary took comfort in the “not yet” (ουπω oupō) and recognized the right of Jesus as Messiah to independence of her, but evidently expected him to carry out her suggestion ultimately as he did. This mother knew her Son. [source]
Or service. See on minister, Matthew 20:26. The reference is to the distribution of provision. [source]
See on minister, Matthew 20:26. Compare bishopric, Acts 1:20. [source]
Lit., I glorify my ministry, as Rev. Not I praise, but I honor by the faithful discharge of its duties. He implies, however, that the office is a glorious one. The verb, which occurs about sixty times in the New Testament, most frequently in John, is used, with very few exceptions, of glorifying God or Christ. In Romans 8:30, of God's elect. In 1 Corinthians 12:26, of the members of the body. In Revelation 18:7, of Babylon. For ministry, see on minister, Matthew 20:26. [source]
Omit but, and place the interrogations after Paul and Apollos, respectively, as Rev. For ministers see on Matthew 20:26; see on Mark 9:35. Servants, not heads of parties. [source]
Rev., better, ministrations. Compare Ephesians 4:12. In the New Testament commonly of spiritual service of an official character. See Acts 1:25; Acts 6:4; Acts 20:24; Romans 11:13; 1 Timothy 1:12; and on minister, Matthew 20:26. [source]
Not leaders of parties or sects, but merely servants through whom ye believed. The etymology of the word Thayer gives as δια dia and κονις konis “raising dust by hastening.” In the Gospels it is the servant (Matthew 20:26) or waiter (John 2:5). Paul so describes himself as a minister (Colossians 1:23, Colossians 1:25). The technical sense of deacon comes later (Philemon 1:1; 1 Timothy 3:8, 1 Timothy 3:12). As the Lord gave to him (ως ο Κυριος εδωκεν hōs ho Kurios edōken). Hence no minister of the Lord like Apollos and Paul has any basis for pride or conceit nor should be made the occasion for faction and strife. This idea Paul enlarges upon through chapters 1 Corinthians 3; 4 and it is made plain in chapter 1 Corinthians 12. [source]
Predicate accusative with ικανωσεν hikanōsen For διατηκη diathēkē see note on Matthew 26:28 and for διακονος diakonos see note on Matthew 20:26 and for καινης kainēs (fresh and effective) see Luke 5:38. Only God can make us that. [source]
Bondservant. See on Matthew 20:26; see on Mark 9:35; see on Romans 1:1. [source]
See on Matthew 20:26; see on Mark 9:35. [source]
See on Matthew 20:26; see on Mark 9:35. Not in the official sense of deacon which occurs only in the Pastorals. Διάκονος ministerand διακονία ministryor service are common expressions of service to Christ or to men. Paul habitually uses them in this way. See Acts 1:25; Acts 6:4. Διάκονοι is used of ministers of Satan, 2 Corinthians 11:15, and διάκονος of the civil magistrate, Romans 13:4. See Introduction to the Pastoral Epistles. [source]
See note on Matthew 20:26 for this interesting word, here in general sense not technical sense of deacon. Some MSS. have fellow-worker Already apostle in 1 Thessalonians 2:7 and now brother, minister (and possibly fellow-worker). [source]
Better, appointing me to his service. The conventional phrase “the ministry†gives a wrong impression. The term is general, covering every mode of service, either to God or to men. Διάκονοι ministersis used of the secular ruler, Romans 13:4. See also 1 Corinthians 12:5; 1 Corinthians 16:15; 2 Corinthians 3:7, 2 Corinthians 3:8; Ephesians 4:12, and on minister, Matthew 20:26. [source]
Properly, bond-servants. See on Matthew 20:26; see on Mark 9:35. [source]
The Greek word is transcribed in Apocalypse. The word occurs only once in the Gospels, Luke 2:32, where to lighten should be rendered for revelation. It is used there of our Lord, as a light to dispel the darkness under which the heathen were veiled. It occurs thirteen times in Paul's writings, and three times in first Peter. It is used in the following senses: (a.) The unveiling of something hidden, which gives light and knowledge to those who behold it. See Luke 2:32(above). Christianity itself is the revelation of a mystery (Romans 16:25). The participation of the Gentiles in the privileges of the new covenant was made known by revelation (Ephesians 3:3). Paul received the Gospel which he preached by revelation (Galatians 1:12), and went up to Jerusalem by revelation (Galatians 2:2). -DIVIDER- -DIVIDER- (b.) Christian insight into spiritual truth. Paul asks for Christians the spirit of revelation (Ephesians 1:17). Peculiar manifestations of the general gift of revelation are given in Christian assemblies (1 Corinthians 14:6, 1 Corinthians 14:26). Special revelations are granted to Paul (2 Corinthians 12:1, 2 Corinthians 12:7). -DIVIDER- -DIVIDER- (c.) The second coming of the Lord (1 Peter 1:7, 1 Peter 1:13; 2 Thessalonians 1:7; 1 Corinthians 1:7) in which His glory shall be revealed (1 Peter 4:13), His righteous judgment made known (Romans 2:5), and His children revealed in full majesty (Romans 8:19). -DIVIDER- -DIVIDER- The kindred verb ἀποκαλύπτω is used in similar connections. Following the categories given above,-DIVIDER- (a.) Galatians 1:16; Galatians 3:23; Ephesians 3:5; 1 Peter 1:12. -DIVIDER- -DIVIDER- (b.) Matthew 11:25, Matthew 11:27; Matthew 16:17; Luke 10:21, Luke 10:22; 1 Corinthians 2:10; 1 Corinthians 14:30; Philemon 3:15. -DIVIDER- -DIVIDER- (c.) Matthew 10:26; Luke 2:35; Luke 12:2; Luke 17:30; Romans 1:17, Romans 1:18; Romans 8:18; 1 Corinthians 3:13; 2 Thessalonians 2:3, 2 Thessalonians 2:6, 2 Thessalonians 2:8; 1 Peter 1:5; 1 Peter 5:1. -DIVIDER- -DIVIDER- The word is compounded with ἀπό fromand καλύπτω tocover. Hence, to remove the cover from anything; to unveil. So of Balaam, the Lord opened or unveiled his eyes ( ἀπεκάλυψεν τοὺς ὀφθαλμοὺς : Numbers 22:31, Sept.). So Boaz to Naomi's kinsman: “I thought to advertise thee:” Rev., “disclose it unto thee” ( ἀποκαλύψω τὸ οὖς σου : Rth 4:4 , Sept.). Lit., I will uncover thine ear. -DIVIDER- -DIVIDER- The noun ἀποκάλυψις revelationoccurs only once in the Septuagint (1 Samuel 20:30), in the physical sense of uncovering. The verb is found in the Septuagint in Daniel 2:19, Daniel 2:22, Daniel 2:28. -DIVIDER- -DIVIDER- In classical Greek, the verb is used by Herodotus (i., 119) of uncovering the head; and by Plato: thus, “reveal ( ἀποκαλύψας ) to me the power of Rhetoric” (“Gorgias,” 460): “Uncover your chest and back” (“Protagoras,” 352). Both the verb and the noun occur in Plutarch; the latter of uncovering the body, of waters, and of an error. The religious sense, however, is unknown to heathenism. -DIVIDER- -DIVIDER- The following words should be compared with this: Ὀπτασία avision (Luke 1:22; Acts 26:19; 2 Corinthians 12:1). Ὅραμα avision (Matthew 17:9; Acts 9:10; Acts 16:9). Ὅρασις avision (Acts 2:17; Revelation 9:17. Of visible form, Revelation 4:3). These three cannot be accurately distinguished. They all denote the thing seen or shown, without anything to show whether it is understood or not. -DIVIDER- -DIVIDER- As distinguished from these, ἀποκάλυψις includes, along with the thing shown or seen, its interpretation or unveiling. -DIVIDER- -DIVIDER- Ἐπιφάνεια appearing(hence our epiphany ), is used in profane Greek of the appearance of a higher power in order to aid men. In the New Testament by Paul only, and always of the second appearing of Christ in glory, except in 2 Timothy 1:10, where it signifies His first appearing in the flesh. See 2 Thessalonians 2:8; 1 Timothy 6:14; Titus 2:13. As distinguished from this, ἀπολάλυψις is the more comprehensive word. An apocalypse may include several ἐπιφάνειαι appearingsThe appearings are the media of the revealings. -DIVIDER- -DIVIDER- Φανέρωσις manifestationonly twice in the New Testament; 1 Corinthians 12:7; 2 Corinthians 4:2. The kindred verb φανερόω tomake manifest, is of frequent occurrence. See on John 21:1. It is not easy, if possible, to show that this word has a less dignified sense than ἀποκάλυψις . The verb φανερόω is used of both the first and the second appearing of our Lord (1 Timothy 3:16; 1 John 1:2; 1 Peter 1:20; Colossians 3:4; 1 Peter 5:4). See also John 2:11; John 21:1. -DIVIDER- -DIVIDER- Some distinguish between φανέρωσις as an external manifestation, to the senses, but single and isolated; while ἀποκάλυψις is an inward and abiding disclosure. According to these, the Apocalypse or unveiling, precedes and produces the φανέρωσις or manifestation. The Apocalypse contemplates the thing revealed; the manifestation, the persons to whom it is revealed. -DIVIDER- -DIVIDER- The Revelation here is the unveiling of the divine mysteries.Of Jesus ChristNot the manifestation or disclosure of Jesus Christ, but the revelation given by Him.To shew ( δεῖξαι )Frequent in Revelation (Revelation 4:1; Revelation 17:1; Revelation 21:9; Revelation 22:1). Construe with ἔδωκεν gavegave him to shew. Compare “I will give him to sit” (Revelation 3:21): “It was given to hurt” (Revelation 7:2): “It was given him to do;” (A.V. “had power to do;” Revelation 13:14).Servants ( δούλοις )Properly, bond-servants. See on Matthew 20:26; see on Mark 9:35.Must ( δεῖ )As the decree of the absolute and infallible God.Shortly come to pass ( γενέσθαι ἐν τάχει )For the phrase ἐν τάχει shortlysee Luke 18:8, where yet long delay is implied. Expressions like this must be understood, not according to human measurement of time, but rather as in 2 Peter 3:8. The idea is, before long, as time is computed by God. The aorist infinitive γενέσθαι is not begin to come to pass, but denotes a complete fulfilment: must shortly come to pass in their entirety. He sent ( ἀποστείλας )See on Matthew 10:2, Matthew 10:16.Signified ( ἐσήμανεν )From σῆμα asign. Hence, literally, give a sign or token. The verb occurs outside of John's writings only in Acts 11:28; Acts 25:27. See John 12:33; John 18:32; John 21:19. This is its only occurrence in Revelation. The word is appropriate to the symbolic character of the revelation, and so in John 12:33, where Christ predicts the mode of His death in a figure. Compare sign, Revelation 12:1.Angel ( ἀγγέλου )Strictly, a messenger. See Matthew 11:10; Luke 8:24; Luke 9:52. Compare the mediating angel in the visions of Daniel and Zechariah (Daniel 8:15, Daniel 8:16; Daniel 9:21; Daniel 10:10; Zechariah 1:19). See on John 1:51.ServantDesignating the prophetic office. See Isaiah 59:5; Amos 3:7; compare Revelation 19:10; Revelation 22:9.JohnJohn does not name himself in the Gospel or in the Epistles. Here “we are dealing with prophecy, and prophecy requires the guarantee of the individual who is inspired to utter it” (Milligan). Compare Daniel 8:1; Daniel 9:2. [source]