Luke 22:25

Luke 22:25 in Multiple Translations

Berean Standard Bible BSB

So Jesus declared, “The kings of the Gentiles lord it over them, and those in authority over them call themselves benefactors.

King James Version KJV

And he said unto them, The kings of the Gentiles exercise lordship over them; and they that exercise authority upon them are called benefactors.

American Standard Version ASV

And he said unto them, The kings of the Gentiles have lordship over them; and they that have authority over them are called Benefactors.

Bible in Basic English BBE

And he said, The kings of the Gentiles are lords over them, and those who have authority are given names of honour.

Free Bible Version FBV

Jesus told them, “Foreign kings lord it over their subjects, and those having power even want people to call them ‘benefactors.’

Geneva Bible 1599 GNV

But hee saide vnto them, The Kings of the Gentiles reigne ouer them, and they that beare rule ouer them, are called bountifull.

Young's Literal Translation YLT

And he said to them, 'The kings of the nations do exercise lordship over them, and those exercising authority upon them are called benefactors;

World English Bible WEB

He said to them, “The kings of the nations lord it over them, and those who have authority over them are called ‘benefactors.’

Noah Webster Bible WBS

And he said to them, The kings of the Gentiles exercise lordship over them; and they that exercise authority upon them, are called benefactors.

Douay-Rheims 1899 DRV

And he said to them: The kings of the Gentiles lord it over them; and they that have power over them, are called beneficent.

Translation for Translators T4T

So Jesus said to them, “The kings of the non-Jews enjoy showing that they are powerful. Yet they give themselves the title, ‘ones who help the people.’

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Berean Amplified Bible — Luke 22:25

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Luke 22:25 Interlinear (Deep Study)

BIB

GRK ο δε ειπεν αυτοις οι βασιλεις των εθνων κυριευουσιν αυτων και οι εξουσιαζοντες αυτων ευεργεται καλουνται

ο ho G3588 the/this/who Art-NSM

δε de G1161 then Conj

ειπεν legō G3004 to say Verb-2AAI-3S

αυτοις autos G846 it/s/he Pron-DPM

οι ho G3588 the/this/who Art-NPM

βασιλεις basileus G935 king Noun-NPM

των ho G3588 the/this/who Art-GPN

εθνων ethnos G1484 Gentiles Noun-GPN

κυριευουσιν kurieuō G2961 to lord over Verb-PAI-3P

αυτων autos G846 it/s/he Pron-GPN

και kai G2532 and Conj

οι ho G3588 the/this/who Art-NPM

εξουσιαζοντες exousiazō G1850 to have authority Verb-PAP-NPM

αυτων autos G846 it/s/he Pron-GPN

ευεργεται euergetēs G2110 benefactor Noun-NPM

καλουνται kaleō G2564 to call: call Verb-PPI-3P

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Greek Word Reference — Luke 22:25

ο ho G3588 "the/this/who" Art-NSM

The Greek word for 'the' or 'this', used to point out a specific person or thing, like in Acts 17:28. It can also mean 'he', 'she', or 'it'.

Definition: ὁ, ἡ, τό, the prepositive article (ἄρθρον προτακτικόν), originally a demonstr. pron. (so usually in Hom.), in general corresponding to the Eng. definite article. __I. As demonstr. pron. __1. As frequently in Hom., absol., he (she, it), his (etc.): Act.17:28 (quoted from the poet Aratus). __2. Distributive, ὁ μὲν . . . ὁ δέ, the one . . . the other: 1Co.7:7, Gal.4:22; pl., Act.14:4, 17:32, Php.1:16, al.; οἱ μὲν . . . ἄλλοι δέ, Mat.16:14, Jhn.7:12; οἱ μεν̀ . . . ὁδέ, Heb.7:21, 23. __3. In narration (without ὁ μὲν preceding), ὁ δέ, but he: Mat.2:14, Mrk.1:45, Luk.8:21, Jhn.9:38, al. mult. __II. As prepositive article, the, prefixed, __1. to nouns unmodified: ὁ θεός, τὸ φῶς, etc.; to abstract nouns, ἡ σοφία, etc., to pl. nouns which indicate a class, οἱ ἀλώπεκες, foxes, Mat.8:20, al.; to an individual as representing a class, ὁ ἐργάτης, Luk.10:7; with nom. = voc. in addresses, Mat.11:26, Jhn.19:3, Jas.5:1, al.; to things which pertain to one, ἡ χεῖρ, his hand, Mrk.3:1; to names of persons well known or already mentioned; usually to names of countries (originally adjectives), ἡ Ἰουδαία, etc. __2. To modified nouns: with of person(s) pron. genitive, μοῦ, σοῦ, etc.; with poss. pron., ἐμός, σός, etc.; with adj. between the art. and the noun, ὁ ἀγαθὸς ἄνθρωπος, Mat.12:35; the noun foll, by adj., both with art., ὁ ποιμὴν ὁ καλός, Jhn.10:11 (on ὁ ὄχλος πολύς, Jhn.12:9, see M, Pr., 84); before adjectival phrases, ἡ κατ᾽ ἐκλογὴν πρόθεσις, Rom.9:11. __3. To Other parts of speech used as substantives; __(a) neuter adjectives: τ. ἀγαθόν, etc.; __(b) cardinal numerals: ὁ εἶς, οἷ δύο, etc.; __(with) participles: ὁ βαπτίζων (= ὁ Βαπτιστής, Mat.14:2), Mrk.6:14; πᾶς ὁ, with ptcp., every one who, etc.; __(d) adverbs: τὸ πέραν, τὰ νῦν, ὁ ἔσω ἄνθρωπος; __(e) infinitives: nom., τὸ θέλειν, Rom.7:18, al.; genitive, τοῦ, after adjectives, ἄξιον τοῦ πορεύεσθαι, 1Co.16:4; verbs, ἐλαχεν τοῦ θυμιᾶσαι, Luk.1:9; and frequently in a final sense, ἐξῆλθεν ὁ σπείρειν, Mat.13:3 (on the artic. inf., see Bl., §71). __4. In the neut. to sentences, phrases or single words treated as a quotation: τὸ Ἐι δύνῃ, Mrk.9:23; τὸ ἔτι ἅπαξ, Heb.12:27; τὸ ἀνέβη, Eph.4:9, al. __5. To prepositional phrases: οἱ ἀπὸ Ἰταλίας, Heb.13:24; οἱ ἐκ νόμου, Rom.4:14; neut. accusative absol., in adverbial phrases, τὸ καθ᾽ ἡμέραν, daily, Luk.11:3; τὸ κατὰ σάρκα, as regards the flesh, Rom.9:5. __6. To nouns in the genitive, denoting kinship, association, etc.: ὁ τοῦ, the son of (unless context indicates a different relationship), Mat.10:2, al.; τὰ τοῦ θεοῦ, the things that pertain to God, Mat.16:23; τὰ τῆς εἰρήνης, Rom.14:19 (cf. M, Pr., 81ff.; Bl, §§46, 47). (AS)

Usage: Occurs in 7033 NT verses. KJV: the, this, that, one, he, she, it, etc See also: 1 Corinthians 1:1; 1 Corinthians 7:16; 1 Corinthians 11:24.

δε de G1161 "then" Conj

This is a conjunction that means and, but, or then, used to connect ideas like in Matthew 1:2 and 2 Corinthians 6:15.

Definition: δέ (before vowels δ᾽; on the general neglect of the elision in NT, see WH, App., 146; Tdf., Pr., 96), post-positive conjunctive particle; __1. copulative, but, in the next place, and, now (Abbott, JG, 104): Mat.1:2ff., 2Co.6:15, 16, 2Pe.1:5-7; in repetition for emphasis, Rom.3:21, 22, 9:30, 1Co.2:6, Gal.2:2, Php.2:8; in transition to something new, Mat.1:18, 2:19, Luk.13:1, Jhn.7:14, Act.6:1, Rom.8:28, 1Co.7:1 8:1, al.; in explanatory parenthesis or addition, Jhn.3:19, Rom.5:8, 1Co.1:12, Eph.2:4, 5:32, al.; ὡς δέ, Jhn.2:9; καὶ . . . δέ, but also, Mat.10:18, Luk.1:76, Jhn.6:51, Rom.11:23, al.; καὶ ἐὰν δέ, yea even if, Jhn.8:16. __2. Adversative, but, on the other hand, prop., answering to a foregoing μέν (which see), and distinguishing a word or clause from one preceding (in NT most frequently without μέν; Bl., §77, 12): ἐὰν δέ, Mat.6:14, 23, al.; ἐγὼ (σὺ, etc.) δέ, Mat.5:22, 6:6, Mrk.8:29, al.; ὁ δέ, αὐτὸς δέ, Mrk.1:45, Luk.4:40, al.; after a negation, Mat.6:19, 20, Rom.3:4, 1Th.5:21, al. (AS)

Usage: Occurs in 2552 NT verses. KJV: also, and, but, moreover, now (often unexpressed in English) See also: 1 Corinthians 1:10; 1 Corinthians 12:9; 1 Peter 1:7.

ειπεν legō G3004 "to say" Verb-2AAI-3S

This word means to say or speak, and it is used by Jesus and others in the New Testament to share teachings and tell stories. It appears in Matthew 9:34 and John 1:29.

Definition: λέγω, [in LXX very freq., chiefly for אמר; λέγει for נְאֻם, Gen.22:16, al. ;] __1. in Hom., to pick out, gather, reckon, recount. __2. In Hdt. and Att., to say, speak, affirm, declare: absol., Act.13:15, 24:10; before orat. dir., Mat.9:34, Mrk.3:11, Jhn.1:29, al.; before ὅτι recit., Mrk.3:21, Luk.1:24, Jhn.6:14, al.; accusative and inf., Luk.11:18, Jhn.12:29, al.; after another verb of speaking, προσφωνεῖν κ. λέγειν, Mat.11:17, al.; ἀπεκρίθη (ἐλάλησεν) λέγων (καὶ λέγει; Dalman, Words, 24 ff.), Mat.25:9, Mrk.3:33, 7:28, Luk.24:6, 7, al.; of unspoken thought, λ. ἐν ἑαυτῷ, Mat.3:9, Luk.3:8, al.; of writing, 2Co.8:8, Php.4:11, al.; λέγει ἡ γραφή, Rom.4:3, Jas.2:23, al.; with accusative of thing(s), Luk.8:8, 9:33, Jhn.5:34, al.; σὺ λέγεις (a non-committal phrase; Swete, Mk., 359, 369f.), Mat.27:11, Mrk.15:2, Luk.23:3, Jhn.18:37; with dative of person(s), before orat. dir., Mat.8:20, Mrk.2:17, al. mult.; id. before ὅτι, Mat.3:9, al.; with prep., πρός, μετά, περί, etc., Mrk.4:41, Jhn.11:56, Heb.9:5, al.; to mean (cl.), Mrk.14:71, Jhn.6:71, 1Co.10:29, al.; to call, name, Mrk.10:18; pass., Mat.9:9, Mrk.15:7, al (cf. ἀντι-, δια- (-μαι), προ-, συλ-λέγω). SYN.: λαλέω, which refers to the utterance, as λέγω to the meaning of what is said, its correspondence with thought (Tr., Syn., Ixxvi; Thayer, see word λαλέω). (AS)

Usage: Occurs in 1988 NT verses. KJV: ask, bid, boast, call, describe, give out, name, put forth, say(-ing, on), shew, speak, tell, utter See also: 1 Corinthians 1:10; Acts 6:2; Acts 19:3.

αυτοις autos G846 "it/s/he" Pron-DPM

This pronoun refers to a person or thing, like 'he', 'she', or 'it'. It is used in the Bible to emphasize a person or thing, like in John 2:25 where it says 'he himself knew'.

Definition: αὐτός, -ή, -ό, determinative pron., in late Gk. much more frequently than in cl. (WM, 178f.; Jannaris, HGG, §1399). __1. Emphatic (so always in nom. exc. when preceded by the art., see infr., iii); __(1) self (ipse), expressing opposition, distinction, exclusion, etc., αὐ. ἐκχυθήσεται, Luk.5:37; αὐ. ἐγινώσκεν, Jhn.2:25; αὐ.ὑμεῖς, Jhn.3:28; καὶ αὐ. ἐγώ, Rom.15:14; αὐ. Ἰησοῦς, Jhn.2:24; αὐ. καὶ οἱ μετ᾽ αὐτοῦ, Mrk.2:25; ὑμεῖς αὐ., Mrk.6:31; esp. (as freq in cl.) αὐ. ὁ, Mat.3:4, Mrk.6:17, Jhn.16:27, 1Th.3:11, al.; in late Gk., sometimes weakened, ἐν αὐτῇ τ. ὥρᾳ, in that hour, Luk.10:21 (M, Pr., 91; MM, see word); __(2) emphatic, he, she, it (M, Pr., 86; Bl., §48, 1, 2, 7), Mat.1:21, 12:50, Luk.6:35, al.; pointing to some one as master (cl.), Mat.8:24, Mrk.4:38, al.; αὐ., καὶ αὐ. = οὗτος, ὁ δε (BL, §48, 1), Mat.14:2, Mrk.14:15, 44, Luk.1:22, 2:28, al. __2. In oblique cases (cl.), for the simple pron. of 3rd of person(s), he, she, it, Mat.7:9, 10:12, 26:44, al.; with ptcp. in genitive absol., Mat.9:18, Mrk.13:1, al. (for irreg. constructions, V. Bl., §74, 5); pleonastically after the relative (cf. Heb. אֲשֶׁר לוֹ; WM, 184ff.; Bl., §50, 4; MM, see word), Mrk.7:25, Rev.3:8, 7:2, al.; in constr. ad sensum, without proper subject expressly indicated, Mat.4:23, Act.8:5, 2Co.2:13, al.; genitive αὐτοῦ = ἐκείνου, Rom.11:11, 1Th.2:19, Tit.3:5, Heb.2:4. __3. ὁ, ἡ, τὸ αὐ., the same: Heb.1:12, 13:8; τὸ αὐ., ποιεῖν, Mat.5:46, 47, al.; φρονεῖν, Rom.12:16, 15:5, Php.2:2, al.; τὰ αὐ., Act.15:27, Rom.2:1, al.; κατὰ τὸ (τὰ) αὐ. (MM, see word), Act.14:1, Luk.6:23, al.; ἐπὶ τὸ αὐ., together (MM, see word), Mat.22:34, Act.1:15, al.; ἓν κ. τὸ αὐ., 1Co.11:5, 12:11; with dative (cl.), 1Co.11:5; with a noun, λόγος, Mrk.14:39; μέτρος, Php.1:30; πνεῦμα, 1Co.12:4. (AS)

Usage: Occurs in 3773 NT verses. KJV: her, it(-self), one, the other, (mine) own, said, (self-), the) same, ((him-, my-, thy- )self, (your-)selves, she, that, their(-s), them(-selves), there(-at, - by, -in, -into, -of, -on, -with), they, (these) things, this (man), those, together, very, which See also: 1 Corinthians 1:2; 1 John 3:10; 1 Peter 1:3.

οι ho G3588 "the/this/who" Art-NPM

The Greek word for 'the' or 'this', used to point out a specific person or thing, like in Acts 17:28. It can also mean 'he', 'she', or 'it'.

Usage: Occurs in 7033 NT verses. KJV: the, this, that, one, he, she, it, etc See also: 1 Corinthians 1:1; 1 Corinthians 7:16; 1 Corinthians 11:24.

βασιλεις basileus G935 "king" Noun-NPM

A king is a sovereign ruler, as described in Matthew 1:6 and 2:1. This term is used for human rulers, like Herod, and for God as the ultimate king.

Definition: βασιλεύς, -έως, ὁ, [in LXX chiefly for מֶלֶךְ ;] a king: Mat.1:6 2:1; used by courtesy of Herod the Tetrarch, Mat.14:9; of the Roman Emperor, as frequently in κοινή (Deiss., LAE, p. 367), 1Pe.2:13, 17; of the Christ, in the phrase ὁ β. τ. Ἰουδαίων, Mat.2:2, al.; τοῦ Ἰσραήλ, Mrk.15:32, Jhn.1:50 12:13; of God, Mat.5:35, 1Ti.1:17, Rev.15:3; β. βασιλέων, Rev.17:14 19:16; β. τ. βασιλευόντων, 1Ti.6:15 (on the associations of the word to Jewish Hellenists, see Cl. Rev., i, 7).† (AS)

Usage: Occurs in 105 NT verses. KJV: king See also: 1 Peter 2:13; Luke 23:38; 1 Peter 2:17.

των ho G3588 "the/this/who" Art-GPN

The Greek word for 'the' or 'this', used to point out a specific person or thing, like in Acts 17:28. It can also mean 'he', 'she', or 'it'.

Usage: Occurs in 7033 NT verses. KJV: the, this, that, one, he, she, it, etc See also: 1 Corinthians 1:1; 1 Corinthians 7:16; 1 Corinthians 11:24.

εθνων ethnos G1484 "Gentiles" Noun-GPN

This word means a nation or people, often referring to non-Jewish people. In Matthew 21:43 and Acts 10:35, it describes the Gentiles or nations.

Definition: ἔθνος, -ους, τό, [in LXX chiefly for עַם ,גּוֹי ;] __1. a multitude, a company, whether of beasts or men (Hom.). __2. a nation, people: Mat.21:43 24:7, Mrk.13:8, Luk.22:25, Act.10:35, al.; in sing., of the Jewish people, Luk.7:5 23:2, Jhn.11:48, 50-53 18:35, Act.10:22 24:3, 10 26:4 28:19. __3. In pl., as in OT, τὰ ἔ. (like Heb. הַגּוֹיִם), the nations, as distinct from Israel, Gentiles: Mat.4:15 6:32, Act.26:17, Rom.3:29 11:11 15:10, Gal.2:8, al.; of Gentile Christians, Rom.11:13 15:27 16:4, Gal.2:12, 14, Eph.3:1. SYN.: λαός (see DCG, ii, 229; Cremer, 226). (AS)

Usage: Occurs in 153 NT verses. KJV: Gentile, heathen, nation, people See also: 1 Corinthians 5:1; John 11:52; 1 Peter 2:9.

κυριευουσιν kurieuō G2961 "to lord over" Verb-PAI-3P

To lord over means to rule or have power over something, as seen in Luke 22:25 and Romans 14:9, where it describes human leaders and spiritual powers.

Definition: κυριεύω (κύριος), [in LXX chiefly for מָשַׁל ;] to be lord or master of, to rule (over): C. genitive obj., Luk.22:25, Rom.14:9, 2Co.1:24; absol., 1Ti.6:15; metaphorically, ὁ θάνατος, Rom.6:9; ἡ ἁμαρτία, Rom.6:14; ὁ νόμος, Rom.7:1 (cf. κατα-κυριεύω).† (AS)

Usage: Occurs in 7 NT verses. KJV: have dominion over, lord, be lord of, exercise lordship over See also: 1 Timothy 6:15; Romans 6:9; Romans 6:14.

αυτων autos G846 "it/s/he" Pron-GPN

This pronoun refers to a person or thing, like 'he', 'she', or 'it'. It is used in the Bible to emphasize a person or thing, like in John 2:25 where it says 'he himself knew'.

και kai G2532 "and" Conj

And or also, a connecting word used to join ideas or words, like in Matthew 2:18 and Hebrews 1:1.

Definition: καί, conj., and __I. Copulative. __1. Connecting single words; __(a) in general: Mat.2:18, 16:1, Mrk.2:15, Luk.8:15, Heb.1:1, al. mult.; repeated before each of the terms in a series, Mat.23:23, Luk.14:21, Rom.7:12, 9:4, al. __(b) connecting numerals (WM, §37, 4): Jhn.2:20, Act.13:20; __(with) joining terms which are not mutually exclusive, as the part with the whole: Mat.8:33, 26:59, Mrk.16:17, Act.5:29, al. __2. Connecting clauses and sentences: Mat.3:12, Act.5:21, al. mult.; esp. __(a) where, after the simplicity of the popular language, sentences are paratactically joined (WM, §60, 3; M, Pr., 12; Deiss., LAE, 128ff.): Mat.1:21, 7:25, Mrk.9:5, Jhn.10:3, al.; __(b) joining affirmative to negative sentences: Luk.3:14, Jhn.4:11, IIIJhn.10; __(with) consecutive, and so: Mat.5:1, 23:32, Heb.3:19, al.; after imperatives, Mat.4:19, Luk.7:7, al.; __(d) = καίτοι, and yet: Mat.3:14, 6:26, Mrk.12:12, Luk.18:7 (Field, Notes, 72), 1Co.5:2, al.; __(e) beginning an apodosis (= Heb. וְ; so sometimes δέ in cl.), then: Luk.2:21, 7:12, Act.1:10; beginning a question (WM, §53, 3a): Mrk.10:26, Luk.10:29, Jhn.9:36. __3. Epexegetic, and, and indeed, namely (WM, §53, 3c): Luk.3:18, Jhn.1:16, Act.23:6, Rom.1:5, 1Co.3:5, al. __4. In transition: Mat.4:23, Mrk.5:1, 21, Jhn.1:19, al.; so, Hebraistically, καὶ ἐγένετο (וַי:הִי; also ἐγένετο δέ), Mrk.1:9 (cf. Luk.5:1; V. Burton, §§357-60; M, Pr., 14, 16). __5. καὶ . . . καί, both . . . and (for τε . . . καί, see: τε); __(a) connecting single words: Mat.10:28, Mrk.4:41, Rom.11:33, al.; __(b) clauses and sentences: Mrk.9:13, Jhn.7:28, 1Co.1:22, al. __II. Adjunctive, also, even, still: Mat.5:39, 40; Mrk.2:28, al. mult.; esp. with pron., adv., etc., Mat.20:4, Jhn.7:47, al; ὡς κ., Act.11:17; καθὼς κ., Rom.15:7; οὑτω κ., Rom.6:11; διὸ κ., Luk.1:35; ὁ κ. (Deiss., BS, 313ff.), Act.13:9; pleonastically, μετὰ κ.. (Bl., §77, 7; Deiss., BS, 265f,), Php.4:3; τί κ., 1 Co 15:29; ἀλλὰ κ., Luk.14:22, Jhn.5:18, al.; καίγε (M, Pr., 230; Burton, §437), Act.17:27; καίπερ, Heb.5:8; κ. ἐάν, see: ἐάν. ἐάν, contr. fr. εἰ ἄν, conditional particle, representing something as "under certain circumstances actual or liable to happen," but not so definitely expected as in the case of εἰ with ind. (Bl., §65, 4; cf. Jhn.13:17, 1Co.7:36), if haply, if; __1. with subjc. (cl.); __(a) pres.: Mat.6:22, Luk.10:6, Jhn.7:17, Rom.2:25, 26 al.; { __(b) aor. (= Lat. fut. pf.): Mat.4:9 16:26 (cf. ptcp. in Luk.9:25; M, Pr., 230), Mrk.3:24, Luk.14:34, Jhn.5:43, Rom.7:2, al.; = cl. εἰ, with opt., Jhn.9:22 11:57, Act.9:2; as Heb. אִם = ὅταν, Jhn.12:32 14:3, I Jhn.2:28 3:2, Heb.3:7" (LXX) . __2. C. indic, (as in late writers, fr. Arist. on; see WH, App., 171; VD, MGr. 2, App., §77; Deiss., BS, 201f., LAE, 155, 254; M, Pr., 168, 187; Bl., §65, 4); __(a) fut.: Mat.18:19 T, Luk.19:40, Act.7:7; __(b) pres.: 1Th.3:8 (see Milligan, in l.). __3. With other particles: ἐ. καί (Bl., §65, 6), Gal.6:1; ἐ. μή (M, Pr., 185, 187; Bl., l.with), with subjc. pres., Mat.10:13, 1Co.8:8, Jas.2:17, 1Jn.3:21; aor., Mat.6:15, Mrk.3:27, Jhn.3:3, Rom.10:15, Gal.1:8 2:16 (see Lft., Ellic., in ll.); ἐ. τε . . . ἐ. τε, [in LXX for אִם . . . אִם, Est.19:13, al.,] Rom.14:8. __4. = cl. ἄν (which see) after relat. pronouns and adverbs (Tdf., Pr., 96; WH, App., 173; M, Pr., 42f.; Bl., §26, 4; Mayser, 152f.; Deiss., BS, 202ff.): ὃς ἐ., Mat.5:19, Mrk.6:22, 23 Luk.17:32, 1Co.6:18, al.; ὅπου ἐ., Mat.8:19; ὁσάκις ἐ., Rev.11:6; οὗ ἐ., 1Co.16:6; καθὸ ἐ., 2Co.8:12; ὅστις ἐ., Gal.5:10. (AS)

Usage: Occurs in 5212 NT verses. KJV: and, also, both, but, even, for, if, or, so, that, then, therefore, when, yet See also: 1 Corinthians 1:1; 1 Corinthians 10:4; 1 Corinthians 16:1.

οι ho G3588 "the/this/who" Art-NPM

The Greek word for 'the' or 'this', used to point out a specific person or thing, like in Acts 17:28. It can also mean 'he', 'she', or 'it'.

Usage: Occurs in 7033 NT verses. KJV: the, this, that, one, he, she, it, etc See also: 1 Corinthians 1:1; 1 Corinthians 7:16; 1 Corinthians 11:24.

εξουσιαζοντες exousiazō G1850 "to have authority" Verb-PAP-NPM

To have authority or control over something, as seen in Luke 22:25 and 1 Corinthians 7:4, where it means to exercise power over a person or thing.

Definition: ἐξουσιάζω (ἐξουσία) [in LXX (frequently in Ec) chiefly for שָׁלַט ;] __1. to exercise authority (Arist.). __2. Trans., to exercise authority over: with genitive of person(s), Luk.22:25; with genitive of thing(s), 1Co.7:4; pass., to be held under authority (see Lft., Notes, 214): before ὑπό, 1Co.6:12.† (AS)

Usage: Occurs in 3 NT verses. KJV: exercise authority upon, bring under the (have) power of See also: 1 Corinthians 6:12; 1 Corinthians 7:4; Luke 22:25.

αυτων autos G846 "it/s/he" Pron-GPN

This pronoun refers to a person or thing, like 'he', 'she', or 'it'. It is used in the Bible to emphasize a person or thing, like in John 2:25 where it says 'he himself knew'.

ευεργεται euergetēs G2110 "benefactor" Noun-NPM

A benefactor is someone who does good for others, like a philanthropist, as mentioned in Luke 22:25 where Jesus talks about rulers being called benefactors.

Definition: εὐεργέτης, -ου, ὁ [in LXX: Est.8:13, Wis.19:14, 2Ma.4:2, 3Ma.3:19 3Mac 6:24 * ;] a benefactor: Luk.22:25 (for contemp. usage, see Deiss., LAE, 248).† (AS)

Usage: Occurs in 1 NT verses. KJV: benefactor See also: Luke 22:25.

καλουνται kaleō G2564 "to call: call" Verb-PPI-3P

This word means to call or invite someone, like calling out to them loudly. It's used in Matthew 20:8 and Mark 3:31 to describe calling people to come and follow. This word can also mean to invite someone to a special event or to join in something.

Definition: καλέω, -ῶ, [in LXX chiefly for קרא ;] __1. to call, summon: with accusative of person(s), Mat.20:8 25:14, Mrk.3:31, Luk.19:13, Act.4:18; before ἐκ, Mat.2:15 (LXX); metaphorically, 1Pe.2:9. __2. to call to one's house, invite: Luk.14:16, 1Co.10:27, Rev.19:9; εἰς τ. γάμους, Mat.22:3, 9 Luk.14:8, 9 Jhn.2:2; ὁ καλέσας, Luk.7:39; οἱ κεκλημένοι, Mat.22:8; metaphorically, of inviting to partake of the blessings of the kingdom of God (Dalman, Words, 118f.): Rom.8:30 9:24, 25 1Co.7:17, 18; before εἰς, 1Co.1:9, 1Th.2:12, 1Ti.6:12; ὁ καλῶν (καλέσας), of God, Gal.1:6 5:8, 1Th.5:24, 1Pe.1:15, 2Pe.1:3; οἱ κεκλκλημένοι, Heb.9:15; before ἐν (ἐπί), 1Co.7:15, Gal.5:13, Eph.4:4, 1Th.4:7; κλήσει, Eph.4:1, 2Ti.1:9. __3. to call, name call by name: pass., Mat.2:23, Luk.1:32, al.; καλούμενος, Luk.7:11, Act.7:58, al.; ὁ κ. (Deiss., BS, 210), Luk.6:15 22:3 23:33, Act.10:1, Rev.12:9, al.; with pred nom., Mat.5:9, Luk.1:35, Rom.9:26, Jas.2:23, 1Jn.3:1. (Cf. ἀντι-, ἐν-, εἰσ- (-μαι), ἐπι-, μετα-, παρα-, συν-παρα-, προ-, προσ-, συν-καλέω.) (AS)

Usage: Occurs in 138 NT verses. KJV: bid, call (forth), (whose, whose sur-)name (was (called)) See also: 1 Corinthians 1:9; Luke 2:23; 1 Peter 1:15.

Study Notes — Luke 22:25

Show Verse Quote Highlights

Context
Cross References
Luke 22:25 Summary
Frequently Asked Questions
Reflection Questions
Gill's Exposition on Luke 22:25
Jamieson-Fausset-Brown on Luke 22:25
Matthew Poole's Commentary on Luke 22:25
Trapp's Commentary on Luke 22:25
Ellicott's Commentary on Luke 22:25
Adam Clarke's Commentary on Luke 22:25
Cambridge Bible on Luke 22:25
Barnes' Notes on Luke 22:25
Whedon's Commentary on Luke 22:25
Sermons on Luke 22:25

Context — Who Is the Greatest?

23Then they began to question among themselves which of them was going to do this. 24A dispute also arose among the disciples as to which of them should be considered the greatest.

25So Jesus declared, “The kings of the Gentiles lord it over them, and those in authority over them call themselves benefactors.

26But you shall not be like them. Instead, the greatest among you should be like the youngest, and the one who leads like the one who serves. 27For who is greater, the one who reclines at the table or the one who serves? Is it not the one who reclines? But I am among you as one who serves.

Cross References

	Reference	Text (BSB)
1	Matthew 20:25–28	But Jesus called them aside and said, “You know that the rulers of the Gentiles lord it over them, and their superiors exercise authority over them. It shall not be this way among you. Instead, whoever wants to become great among you must be your servant, and whoever wants to be first among you must be your slave— just as the Son of Man did not come to be served, but to serve, and to give His life as a ransom for many.”
2	Mark 10:41–45	When the ten heard about this, they became indignant with James and John. So Jesus called them together and said, “You know that those regarded as rulers of the Gentiles lord it over them, and their superiors exercise authority over them. But it shall not be this way among you. Instead, whoever wants to become great among you must be your servant, and whoever wants to be first must be the slave of all. For even the Son of Man did not come to be served, but to serve, and to give His life as a ransom for many.”

Luke 22:25 Summary

In Luke 22:25, Jesus teaches us about the difference between worldly leadership and Godly leadership. Worldly leaders often try to be in charge and make themselves look good, but Jesus says that His followers should be servants, not bosses (Matthew 20:26-28). This means putting others first and being humble, just like Jesus was when He washed His disciples' feet (John 13:1-17). By following Jesus' example, we can learn to lead with love and serve others, rather than trying to be in charge.

Frequently Asked Questions

What does Jesus mean by 'the kings of the Gentiles' in Luke 22:25?

Jesus is referring to the worldly leaders of non-Jewish nations, who often ruled with power and authority, as seen in Matthew 20:25, where He also warns against this kind of leadership.

Why do those in authority call themselves 'benefactors'?

They do so because they want to appear as if they are doing good for their people, when in reality, they may be motivated by self-interest, as warned against in 1 Peter 5:3, where leaders are told not to lord their authority over others.

How does this verse relate to the dispute among the disciples in Luke 22:24?

This verse is Jesus' response to the disciples' argument over who would be the greatest, teaching them that true greatness is not about power or authority, but about serving others, as He Himself demonstrated in John 13:1-17.

What is the main point Jesus is trying to convey in Luke 22:25?

Jesus is highlighting the contrast between the worldly way of leadership, which is often marked by self-exaltation, and the humble, servant-hearted leadership He expects from His followers, as seen in Matthew 23:11-12.

Reflection Questions

In what ways do I seek to 'lord it over' others or seek power and recognition in my own life?
How can I, like Jesus, demonstrate humble leadership and a servant's heart in my relationships and interactions with others?
What are some ways I can practically serve others, as Jesus did, and put their needs before my own?
What does it mean for me to 'call myself a benefactor' in my own life, and how can I avoid this kind of self-exaltation?

Gill's Exposition on Luke 22:25

And he said unto them,.... The disciples; that is, Jesus said to them, as the Syriac and Persic versions express: the kings of the Gentiles exercise lordship over them; by which our Lord would

Jamieson-Fausset-Brown on Luke 22:25

And he said unto them, The kings of the Gentiles exercise lordship over them; and they that exercise authority upon them are called benefactors.

Matthew Poole's Commentary on Luke 22:25

Ver. 25-27. See Poole on "", and following verses to . The sum is, our Saviour hereby teacheth all his disciples (his ministers especially) to avoid affectation of rule and dominion, as that which became heathens rather than Christians, and the kings of the Gentiles rather than the ministers of the Lord Jesus Christ. This text giveth no countenance to the levelling of all orders of men. Magistracy is an ordinance of God, and ought to be upheld. Order also in the church is to be observed, for God is the God of order; but no minister of Christ ought to affect great titles, nor to exercise a dominion or lordship. Our work is to feed the flock of God, taking the oversight of them, not by constraint, but willingly; not for filthy lucre, but of a ready mind; neither as being lords over God’ s heritage, but being ensamples to the flock, ,3. Not for that we have dominion, over your faith, but are helpers of your joy, . That the ministers of Christ may not have titles given them, speaking honour and reverence due to them, I do not know. But the reason is obvious why they should not affect them to be fond of them; for pride is a vain and vicious affection, and more culpable in them than others. Their works are but a ministration to the church, in putting the laws of Christ relating to it in execution, and it is their greatest honour to be humble. Nor doth this at all degrade a minister of Christ, for even Christ himself, while he was upon the earth, was not as one that sat at meat, but as one that served.

Trapp's Commentary on Luke 22:25

25 And he said unto them, The kings of the Gentiles exercise lordship over them; and they that exercise authority upon them are called benefactors. Ver. 25. The kings of the Gentiles, &c.] In striving for precedence, the disciples showed themselves but Gentiles, who stand upon their birth and privileges. Exercise lordship over them] As he did with a witness (of whom Melancthon writeth) that wrung money from his miserable subjects, by knocking out their teeth, one by one, till he had what he would. (Joh. Maulii, loc. com.) Are called benefactors] Nedibim, bountiful princes, Psalms 47:9; Psalms 83:12. Such a one was Titus, son of Vespasian, who never sent away any suitor sorrowful; and was the author of this brave speech, Hodie non regnavimus, quia neminem affecimus beneficio: We seem not to have reigned this day, because we have done no man a good turn today.

Ellicott's Commentary on Luke 22:25

(25) The kings of the Gentiles exercise lordship over them.—See Notes on Matthew 20:25; Mark 10:42. The repetition of the same words that had then been spoken in answer to the petition of the sons of Zebedee, suggests the probability that they were again prominent in the strife for pre-eminence. Are called benefactors.—This takes the place of “their great ones exercise authority upon them,” in St. Matthew and St. Mark. Antiochus VII. of Syria, and Ptolemy III. of Egypt, were examples of kings who had borne the title of Euergetes, or benefactor. There is apparently an emphasis on “are called” as contrasted with “let him become,” in the next verse. The world gave the title of “benefactor” to those who were great in power only. In Christ’s kingdom true greatness was to be attained by benefiting others in the humblest services.

Adam Clarke's Commentary on Luke 22:25

Verse 25. Are called benefactors.] The very Greek word used by the evangelist, ευεργεται, was the surname of some of the Ptolemies of Egypt; Ptolemy Euergetes, i.e. the Benefactor. It was a custom among the ancient Romans to distribute part of the lands which they had conquered on the frontiers of the empire to their soldiers; those who enjoyed such lands were called beneficiarii, beneficed persons; and the lands themselves were termed beneficia, benefices, as being held on the beneficence of the sovereign; and it is no wonder that such sovereigns, however tyrannical or oppressive they might have been in other respects, were termed benefactors by those who were thus dependent on their bounty.

Cambridge Bible on Luke 22:25

25. exercise lordship] Peter learnt this lesson well. 1 Peter 5:3.are called benefactors] Euergetai—a name often inscribed on coins. How worthless and hollow the title was the disciples knew from the instances of Ptolemy Euergetes and other Syrian tyrants. Onias had been more deserving of the name, 2Ma 4:2.

Barnes' Notes on Luke 22:25

The kings of the Gentiles - The kings of the “nations,” or of the earth. They do this, and it is to be expected of them, and it is right.

Whedon's Commentary on Luke 22:25

25. Exercise lordship—Play the lord and despot. Jesus here does not condemn the exercise of a just governmental authority, in which the ruler, acting for the public good, is in fact the public servant.

Sermons on Luke 22:25

	Sermon	Description
	Money and Power by Oscar Muriu	This sermon challenges the conventional views of how Jesus should have come to save humanity, emphasizing the importance of humility, powerlessness, poverty, and embracing brokenne
	As God Intended Man to Behave by Major Ian Thomas	Major Ian Thomas emphasizes that the unique human spirit allows man to receive the Holy Spirit, enabling divine behavior as intended by God. He explains that true faith is an attit
	(Needed-Men of God) 3. a Servant by Zac Poonen	Zac Poonen preaches on the importance of being servants of others, drawing from the example of Elisha who was introduced as a servant despite performing remarkable miracles. He emp
	The Nature of Jesus - Part 2 by Gayle Erwin	In this sermon, the speaker tells a story about a man who was carrying ten boxes on top of a bus. Despite his exhaustion, the man was fixated on counting the boxes and watching peo
	The Spirit and Message of My Life by Paul Hershberger	In this sermon, the speaker questions the spirit behind our enthusiasm for worldly things such as electronics, gadgets, and cars. He suggests that we should consider whether these
	Living in Light of Eternity by Brent Yim	In this sermon, the pastor emphasizes the importance of living in light of eternity and evaluating our priorities. He admits that even he struggles with placing things before God,
	(Radical Jesus) 24 Radical Sacrifice by Glenn Meldrum	In this sermon, the speaker emphasizes the concept of being a servant to God. He uses the analogy of a master and servant to illustrate the level of commitment and sacrifice that i