KJV: That it might be fulfilled which was spoken by Esaias the prophet, saying, Himself took our infirmities, and bare our sicknesses.
YLT: that it might be fulfilled that was spoken through Isaiah the prophet, saying, 'Himself took our infirmities, and the sicknesses he did bear.'
Darby: so that that should be fulfilled which was spoken through Esaias the prophet, saying, Himself took our infirmities and bore our diseases.
ASV: that it might be fulfilled which was spoken through Isaiah the prophet, saying: Himself took our infirmities, and bare our diseases.
| ὅπως | so that |
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Parse: Conjunction Root: ὅπως Sense: how, that. |
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| πληρωθῇ | it might be fulfilled |
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Parse: Verb, Aorist Subjunctive Passive, 3rd Person Singular Root: πληρόω Sense: to make full, to fill up, i.e. to fill to the full. |
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| τὸ | that |
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Parse: Article, Nominative Neuter Singular Root: ὁ Sense: this, that, these, etc. |
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| ῥηθὲν | having been spoken |
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Parse: Verb, Aorist Participle Passive, Nominative Neuter Singular Root: λέγω Sense: to utter, speak, say. |
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| Ἠσαΐου | Isaiah |
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Parse: Noun, Genitive Masculine Singular Root: Ἠσαί̈ας Sense: a famous Hebrew prophet who prophesied in the reigns of Uzziah, Jotham, Ahaz, and Hezekiah. |
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| προφήτου | prophet |
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Parse: Noun, Genitive Masculine Singular Root: προφήτης Sense: in Greek writings, an interpreter of oracles or of other hidden things. |
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| λέγοντος | saying |
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Parse: Verb, Present Participle Active, Genitive Masculine Singular Root: λέγω Sense: to say, to speak. |
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| Αὐτὸς | Himself |
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Parse: Personal / Possessive Pronoun, Nominative Masculine 3rd Person Singular Root: αὐτός Sense: himself, herself, themselves, itself. |
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| ἀσθενείας | infirmities |
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Parse: Noun, Accusative Feminine Plural Root: ἀσθένεια Sense: want of strength, weakness, infirmity. |
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| ἡμῶν | of us |
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Parse: Personal / Possessive Pronoun, Genitive 1st Person Plural Root: ἐγώ Sense: I, me, my. |
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| ἔλαβεν | He took |
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Parse: Verb, Aorist Indicative Active, 3rd Person Singular Root: λαμβάνω Sense: to take. |
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| τὰς | our |
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Parse: Article, Accusative Feminine Plural Root: ὁ Sense: this, that, these, etc. |
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| νόσους | diseases |
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Parse: Noun, Accusative Feminine Plural Root: νόσος Sense: disease, sickness. |
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| ἐβάστασεν | bore |
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Parse: Verb, Aorist Indicative Active, 3rd Person Singular Root: βαστάζω Sense: to take up with the hands. |
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Greek Commentary for Matthew 8:17
A quotation from Isaiah 53:4. It is not clear in what sense Matthew applies the words in Isaiah whether in the precise sense of the Hebrew or in an independent manner. Moffatt translates it: “He took away our sicknesses, and bore the burden of our diseases.” Goodspeed puts it: “He took our sickness and carried away our diseases.” Deissmann (Bible Studies, pp. 102f.) thinks that Matthew has made a free interpretation of the Hebrew, has discarded the translation of the Septuagint, and has transposed the two Hebrew verbs so that Matthew means: “He took upon himself our pains, and bore our diseases.” Plummer holds that “It is impossible, and also unnecessary, to understand what the Evangelist understood by ‹took‘ It at least must mean that Christ removed their sufferings from the sufferers. He can hardly have meant that the diseases were transferred to Christ.” ασταζω Bastazō occurs freely in the papyri with the sense of lift, carry, endure, carry away (the commonest meaning, Moulton and Milligan, Vocabulary), pilfer. In Matthew 3:11 we have the common vernacular use to take off sandals. The Attic Greek did not use it in the sense of carrying off. “This passage is the cornerstone of the faith-cure theory, which claims that the atonement of Christ includes provision for bodily no less than for spiritual healing, and therefore insists on translating ‹took away‘”(Vincent). We have seen that the word βασταζω bastazō will possibly allow that meaning, but I agree with McNeile: “The passage, as Matthew employs it, has no bearing on the doctrine of the atonement.” But Jesus does show his sympathy with us. “Christ‘s sympathy with the sufferers was so intense that he really felt their weaknesses and pains.” In our burdens Jesus steps under the load with us and helps us to carry on. [source]
This translation is correct. The word does not mean “he took away, ” but “he bore, ” as a burden laid upon him. This passage is the corner-stone of the faith-cure theory, which claims that the atonement of Christ includes provision for bodily no less than for spiritual healing, and therefore insists on translating “took away.” Matthew may be presumed to have understood the sense of the passage he was citing from Isaiah, and he could have used no word more inadequate to express his meaning, if that meaning had been that Christ took away infirmities. [source]
Reverse Greek Commentary Search for Matthew 8:17
The Hebrew word for young woman is translated by virgin See note on Matthew 2:15, Matthew 2:23; Matthew 4:14-17; Matthew 8:17; Matthew 12:17-21; Matthew 13:35; Matthew 21:4.; John 12:38.; John 13:18; John 19:24, John 19:28, John 19:36. [source]
Ablative after the comparative adjective. His baptism is water baptism, but the Coming One “will baptize in the Holy Spirit and fire.” “Life in the coming age is in the sphere of the Spirit. Spirit and fire are coupled with one preposition as a double baptism” (McNeile). Broadus takes “fire” in the sense of separation like the use of the fan. As the humblest of servants John felt unworthy to take off the sandals of the Coming One. About βασταζω bastazō see Matthew 8:17. [source]
Locative case with ημηραι hēmērāi (day) understood after the adverb επαυριον epaurion “Second day of this spiritual diary” (Bernard) from John 1:19. Seeth Jesus coming Dramatic historical present indicative Graphic picture. Behold the Lamb of God Exclamation ιδε ide like ιδου idou not verb, and so nominative αμνος amnos Common idiom in John (John 1:36; John 3:26, etc.). For “the Lamb of God” see 1 Corinthians 5:7 (cf. John 19:36) and 1 Peter 1:19. The passage in Isaiah 53:6. is directly applied to Christ by Philip in Acts 8:32. See also Matthew 8:17; 1 Peter 2:22.; Hebrews 9:28. But the Jews did not look for a suffering Messiah (John 12:34) nor did the disciples at first (Mark 9:32; Luke 24:21). But was it not possible for John, the Forerunner of the Messiah, to have a prophetic insight concerning the Messiah as the Paschal Lamb, already in Isaiah 53:1-12, even if the rabbis did not see it there? Symeon had it dimly (Luke 2:35), but John more clearly. So Westcott rightly. Bernard is unwilling to believe that John the Baptist had more insight on this point than current Judaism. Then why and how did he recognize Jesus as Messiah at all? Certainly the Baptist did not have to be as ignorant as the rabbis. Which taketh away the sin of the world Note singular αμαρτιαν hamartian not plural αμαρτιας hamartias (1 John 3:5) where same verb αιρω airō to bear away, is used. The future work of the Lamb of God here described in present tense as in 1 John 1:7 about the blood of Christ. He is the Lamb of God for the world, not just for Jews. [source]