Lexical Summary aichmalótos: Captive, prisoner Original Word: αἰχμάλωτος Strong's Exhaustive Concordance captive. From aichme (a spear) and a derivative of the same as halosis; properly, a prisoner of war, i.e. (genitive case) a captive -- captive. see GREEK halosis NAS Exhaustive Concordance Word Originfrom aichmé (a spear) and haliskomai (to be taken, conquered) Definition captive NASB Translation captives (1). Thayer's Greek Lexicon STRONGS NT 164: αἰχμάλωτοςαἰχμάλωτος, (from αἰχμή, a spear and ἁλωτός, verbal adjective from ἁλῶναι, properly, taken by the spear) (from Aeschylus down), captive: Luke 4:18 (19). Topical Lexicon Root and Semantic FieldΑἰχμάλωτος conveys the idea of a person taken by force and held under the power of another. Though the noun appears only once in the Greek New Testament, its cognate verbs and nouns, as well as extensive usage in the Septuagint, root it firmly in the biblical vocabulary of bondage and liberation. It belongs to a family of words that picture the harsh realities of war, exile, and spiritual enslavement. Usage in the Greek Text Luke 4:18 records Jesus reading Isaiah 61:1 in the synagogue of Nazareth: “He has sent Me to proclaim liberty to the captives”. Here αἰχμαλώτοις refers to those bound and powerless to free themselves. Luke immediately adds, “Today this Scripture is fulfilled in your hearing” (Luke 4:21), declaring that the liberation long promised by God finds its realization in the Messiah. Old Testament Background In the Septuagint αἰχμάλωτος is a common term for exiles carried off by conquering armies (e.g., Deuteronomy 30:3; 2 Kings 25:11; Psalm 126:1). Israel’s history is punctuated by cycles of captivity—Egypt, Assyria, Babylon—each displaying both divine judgment for sin and divine compassion in deliverance. The prophetic hope of Isaiah 61:1 arose in this context, promising release not only from foreign chains but also from the deeper bondage of sin and idolatry. Christ’s Mission to the Captives By applying Isaiah 61:1 to Himself, Jesus claims to be the climactic Deliverer. His earthly ministry embodies and surpasses every prior act of liberation: • Physical release: He healed the sick, cast out demons, and raised the dead (Luke 7:22), displaying power over the forces that hold humanity captive. Theological Themes 1. Redemption: Captivity underscores humanity’s inability to save itself; redemption highlights divine initiative and cost. Historical and Ministry Significance Early Christian preaching, especially among Gentiles habituated to Rome’s slave economy, resonated with the promise of release. The church became known for ransoming prisoners, aiding run-away slaves, and treating social outcasts as family (Philemon 16). Throughout church history this motif has fueled prison ministries, emancipation movements, and evangelistic outreach to the marginalized. Pastoral Application • Proclamation: Gospel preaching must announce true freedom in Christ, refusing to reduce liberation to merely social or political terms while not neglecting their implications. Summary Strong’s Greek 164 crystallizes the gospel narrative: humanity held captive, Messiah proclaiming liberty, and the redeemed walking in new freedom. The single New Testament occurrence in Luke 4:18 is therefore not an isolated term but a theological banner over the entire redemptive story. Forms and Transliterations αιχμάλωτοι αιχμαλωτοις αιχμαλώτοις αἰχμαλώτοις αιχμάλωτον αιχμάλωτος αιχμαλώτους aichmalotois aichmalōtois aichmalṓtoisLinks Interlinear Greek • Interlinear Hebrew • Strong's Numbers • Englishman's Greek Concordance • Englishman's Hebrew Concordance • Parallel Texts |
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