KJV: Even as the Son of man came not to be ministered unto, but to minister, and to give his life a ransom for many.
YLT: even as the Son of Man did not come to be ministered to, but to minister, and to give his life a ransom for many.'
Darby: as indeed the Son of man did not come to be served, but to serve, and to give his life a ransom for many.
ASV: even as the Son of man came not to be ministered unto, but to minister, and to give his life a ransom for many.
ὥσπερ | even as |
Parse: Adverb Root: ὥσπερ Sense: just as, even as. |
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Υἱὸς | Son |
Parse: Noun, Nominative Masculine Singular Root: υἱός Sense: a son. |
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τοῦ | - |
Parse: Article, Genitive Masculine Singular Root: ὁ Sense: this, that, these, etc. |
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ἀνθρώπου | of Man |
Parse: Noun, Genitive Masculine Singular Root: ἄνθρωπος Sense: a human being, whether male or female. |
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ἦλθεν | came |
Parse: Verb, Aorist Indicative Active, 3rd Person Singular Root: ἔρχομαι Sense: to come. |
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διακονηθῆναι | to be served |
Parse: Verb, Aorist Infinitive Passive Root: διακονέω Sense: to be a servant, attendant, domestic, to serve, wait upon. |
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διακονῆσαι | to serve |
Parse: Verb, Aorist Infinitive Active Root: διακονέω Sense: to be a servant, attendant, domestic, to serve, wait upon. |
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δοῦναι | to give |
Parse: Verb, Aorist Infinitive Active Root: διδῶ Sense: to give. |
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ψυχὴν | life |
Parse: Noun, Accusative Feminine Singular Root: ψυχή Sense: breath. |
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αὐτοῦ | of Him |
Parse: Personal / Possessive Pronoun, Genitive Masculine 3rd Person Singular Root: αὐτός Sense: himself, herself, themselves, itself. |
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λύτρον | [as] a ransom |
Parse: Noun, Accusative Neuter Singular Root: λύτρον Sense: the price for redeeming, ransom. |
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πολλῶν | many |
Parse: Adjective, Genitive Masculine Plural Root: πολύς Sense: many, much, large. |
Greek Commentary for Matthew 20:28
The Son of man is the outstanding illustration of this principle of self-abnegation in direct contrast to the self-seeking of James and John. The word translated “ransom” is the one commonly employed in the papyri as the price paid for a slave who is then set free by the one who bought him, the purchase money for manumitting slaves. See examples in Moulton and Milligan‘s Vocabulary and Deissmann‘s Light from the Ancient East, pp. 328f. There is the notion of exchange also in the use of αντι anti Jesus gave his own life as the price of freedom for the slaves of sin. There are those who refuse to admit that Jesus held this notion of a substitutionary death because the word in the N.T. occurs only here and the corresponding passage in Mark 10:45. But that is an easy way to get rid of passages that contradict one‘s theological opinions. Jesus here rises to the full consciousness of the significance of his death for men. [source]
Compare Sophocles, “Oed. Colossians,” 488.“For one soul working in the strength of loveIs mightier than ten thousand to atone.” [source]
Reverse Greek Commentary Search for Matthew 20:28
A prophetic present passive participle. The act is symbolized by the ordinance. Cf. the purpose of Christ expressed in Matthew 20:28. There εις απεσιν αμαρτιων anti and here peri remission of sins This clause is in Matthew alone but it is not to be restricted for that reason. It is the truth. This passage answers all the modern sentimentalism that finds in the teaching of Jesus only pious ethical remarks or eschatological dreamings. He had the definite conception of his death on the cross as the basis of forgiveness of sin. The purpose of the shedding of his blood of the New Covenant was precisely to remove (forgive) sins. [source]
The word is often used in the New Testament in its original meaning of life. See Matthew 2:20; Matthew 20:28; Acts 20:10; Romans 11:3; John 10:11. Hence, as an emphatic designation of the man himself. See Matthew 12:18; Hebrews 10:38; Luke 21:19. So that the word denotes “life in the distinctness of individual existence” (Cremer). See further on ψυχικός , spiritual, 1 Corinthians 15:44. [source]
Eyebrow Past perfect indicative, stood built.That they might throw him down headlong Neat Greek idiom with ωστε hōste for intended result, “so as to cast him down the precipice.” The infinitive alone can convey the same meaning (Matthew 2:2; Matthew 20:28; Luke 2:23). Κρημνος Krēmnos is an overhanging bank or precipice from κρεμαννυμι kremannumi to hang. Κατα Kata is down. The verb occurs in Xenophon, Demosthenes, lxx, Josephus. Here only in the N.T. At the southwest corner of the town of Nazareth such a cliff today exists overhanging the Maronite convent. Murder was in the hearts of the people. By pushing him over they hoped to escape technical guilt. [source]
Neat Greek idiom with ωστε hōste for intended result, “so as to cast him down the precipice.” The infinitive alone can convey the same meaning (Matthew 2:2; Matthew 20:28; Luke 2:23). Κρημνος Krēmnos is an overhanging bank or precipice from κρεμαννυμι kremannumi to hang. Κατα Kata is down. The verb occurs in Xenophon, Demosthenes, lxx, Josephus. Here only in the N.T. At the southwest corner of the town of Nazareth such a cliff today exists overhanging the Maronite convent. Murder was in the hearts of the people. By pushing him over they hoped to escape technical guilt. [source]
The phrase is peculiar to John, occurring in the Gospel and First Epistle. It is explained in two ways: either (1) as laying down as a pledge, paying as a price, according to the classical usage of the word τίθημι . So Demosthenes, to pay interest or the alien tax. Or (2) according to John 13:4, as laying aside his life like a garment. The latter seems preferable. Τίθημι , in the sense of to pay down a price, does not occur in the New Testament, unless this phrase, to lay down the life, be so explained. In John 13:4, layeth aside His garments ( τίδησι τὰ ἱμάτια ) is followed, in John 13:12, by had taken His garments ( ἔλαβε τὰ ἱμάτια ). So, in this chapter, giveth ( τίδησιν ) His life (John 10:11), and I lay down ( τίδημι ) my life (John 10:17, John 10:18), are followed by λαβεῖν “to take it again.” The phrases τὴν ψυχὴν Helaid down His life, and τὰς ψυχὰς θεῖναι tolay down our lives, occur in 1 John 3:16. The verb is used in the sense of laying aside in the classics, as to lay aside war, shields, etc. Compare Matthew 20:28, δοῦναι τὴν ψυχὴν , to give His life. [source]
Second aorist active indicative of λαμβανω lambanō Jesus took the vinegar (a stimulant), though he had refused the drugged vinegar. It is finished Same for as in John 19:28. A cry of victory in the hour of defeat like νενικηκα nenikēka in John 16:33. Jesus knew the relation of his death to redemption for us (Mark 10:45; Matthew 20:28; Matthew 26:28). Bowed his head First aorist active participle of κλινω klinō This vivid detail only in John. Gave up his spirit With the quotation of Psalm 31:5 according to Luke 23:46, “Father, into thy hands I commend my spirit” (the last of the seven sayings of Jesus on the Cross that are preserved for us). Jesus died with the words of this Psalm upon his lips. The apostle John had come back to the Cross. [source]
“The bread the living.” Repetition of the claim in John 6:35, John 6:41, John 6:48, but with a slight change from ζωης zōēs to ζων zōn (present active participle of ζαω zaō). It is alive and can give life. See John 4:10 for living water. In Revelation 1:17 Jesus calls himself the Living One For ever Eternally like αιωνιον aiōnion with ζωην zōēn in John 6:47. I shall give Emphasis on εγω egō (I). Superior so to Moses. Is my flesh See note on John 1:14 for σαρχ sarx the Incarnation. This new idea creates far more difficulty to the hearers who cannot grasp Christ‘s idea of self-sacrifice. For the life of the world Over, in behalf of, υπερ huper means, and in some connexions instead of as in John 11:50. See John 1:30 for the Baptist‘s picture of Christ as the Lamb of God that taketh away the sin of the world. See also John 3:17; John 4:42; 1 John 3:16; Matthew 20:28; Galatians 3:13; 2 Corinthians 5:14.; Romans 5:8. Jesus has here presented to this Galilean multitude the central fact of his atoning death for the spiritual life of the world. [source]
Strictly, a ransomer or redeemer. Only here in New Testament. See on ransom, Matthew 20:28; and redeemed, 1 Peter 1:18. [source]
First aorist passive indicative of αγοραζω agorazō old verb to buy in the marketplace With genitive of price. Paul does not here state the price as Peter does in 1 Peter 1:19 (the blood of Christ) and as Jesus does in Matthew 20:28 (his life a ransom). The Corinthians understood his meaning. [source]
Comp. Matthew 20:28; Ephesians 5:25; 1 Timothy 2:6; Titus 2:14. Purposely added with reference to the Galatians' falling back on the works of the law as the ground of acceptance with God. For or with reference to sins ( περὶ ) expresses the general relation of Christ's mission to sin. The special relation, to atone for, to destroy, to save and sanctify its victims, is expressed by ὑπὲρ onbehalf of. The general preposition, however, may include the special. [source]
Accusative in apposition with εαυτον heauton (himself). Christ‘s death was an offering to God “in our behalf” (υπερ ημων huper hēmōn) not an offering to the devil (Anselm), a ransom (λυτρον lutron) as Christ himself said (Matthew 20:28), Christ‘s own view of his atoning death. [source]
N.T.oolxx. oClass. Λύτρον ransom Matthew 20:28; Mark 10:45, applied to Christ's life given for many. But neither this nor any of its kindred words is used by Paul. He uses ἀπολύτρωσις, but that means the act not the means of redemption. [source]
“A reminiscence of the Lord‘s own saying” (Lock) in Matthew 20:28 (Mark 10:45) where we have λυτρον αντι πολλων lutron anti pollōn In the papyri υπερ huper is the ordinary preposition for the notion of substitution where benefit is involved as in this passage. Αντι Anti has more the idea of exchange and αντιλυτρον υπερ antilutron huper combines both ideas. Λυτρον Lutron is the common word for ransom for a slave or a prisoner. Paul may have coined αντιλυτρον antilutron with the saying of Christ in mind (only one MS. of Psalm 48:9 and Orph. Litt. 588). See note on Galatians 1:4 “who gave himself for our sins.” [source]
First aorist passive indicative of λυτροω lutroō old verb from λυτρον lutron (ransom for life as of a slave, Matthew 20:28), to set free by payment of ransom, abundant examples in the papyri, in N.T. only here, Luke 24:21; Titus 2:14. The ransom is the blood of Christ. Peter here amplifies the language in Isaiah 52:3.Not with corruptible things (ου πταρτοις ou phthartois). Instrumental case neuter plural of the late verbal adjective from πτειρω phtheirō to destroy or to corrupt, and so perishable, in N.T. here, 1 Peter 1:23; 1 Corinthians 9:25; 1 Corinthians 15:53.; Romans 1:23. Αργυριωι η χρυσιωι Arguriōi ē chrusiōi (silver or gold) are in explanatory apposition with πταρτοις phthartois and so in the same case. Slaves were set free by silver and gold.From your vain manner of life “Out of” This adjective, though predicate in position, is really attributive in idea, like χειροποιητου cheiropoiētou in Ephesians 2:11 (Robertson, Grammar, p. 777), like the French idiom. This double compound verbal adjective (πατερ παρα διδωμι paterparadidōmi), though here alone in N.T., occurs in Diodorus, Dion. Halic, and in several inscriptions (Moulton and Milligan‘s Vocabulary; Deissmann, Bible Studies, pp. 266f.). The Jews made a wrong use of tradition (Matthew 15:2.), but the reference here seems mainly to Gentiles (1 Peter 2:12). [source]
Present active participle plural of διακονεω diakoneō common verb (Matthew 20:28), though εκαστος hekastos (each) is singular.As good stewards (ως καλοι οικονομοι hōs kaloi oikonomoi). For “steward” (οικονομος oikonomos house-manager) see Luke 16:1; 1 Corinthians 4:1 (used by Paul of himself) and of any bishop (Titus 1:7), but here of any Christian. See καλος kalos used with διακονος diakonos in 1 Timothy 4:6.Of the manifold grace of God For ποικιλος poikilos (many-colored) see note on 1 Peter 1:6 and note on James 1:2. [source]
Read λύσαντι loosedTrench remarks on the variation of readings as having grown out of a play on the words λουτρόν , a bathing, and λύτρον aransom, both of which express the central benefits which redound to us through the sacrifice and death of Christ. He refers to this play upon words as involved in the etymology of the name Apollo as given by Plato; viz., the washer ( ὁ ἀπολούων ) and the absolver ( ὁ ἀπολύων ) from all impurities. Either reading falls in with a beautiful circle of imagery. If washed, compare Psalm 51:2; Isaiah 1:16, Isaiah 1:18; Ezekiel 36:25; Acts 22:16; Ephesians 5:26; Titus 3:5. If loosed, compare Matthew 20:28; 1 Timothy 2:6; 1 Peter 1:18; Hebrews 9:12; Galatians 3:13; Galatians 4:5; Revelation 5:9; Revelation 14:3, Revelation 14:4. [source]