from λυτρόω; a redeemer (figuratively):--deliverer.
Transliteration:lytrōtḗs
Pronunciation:loo-tro-tace'
Detailed Word Study
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### Core Meaning & Semantic Range
The Greek noun λυτρωτής (lytrōtḗs, `{{G3086}}`) is derived from the verb λυτρόω (lytroō, `{{G3084}}`), which means "to redeem," "to ransom," or "to set free by paying a price." The suffix "-της" typically denotes an agent, one who performs the action. Therefore, λυτρωτής precisely translates to "one who redeems" or "a redeemer." The associated definition "deliverer" naturally flows from the act of redemption, as one who redeems necessarily delivers from a state of bondage, peril, or captivity. The core semantic range encompasses the idea of liberation achieved through a decisive intervention, often involving a cost or sacrifice.
### Biblical Occurrences & Contextual Analysis
The term λυτρωτής (lytrōtḗs, `{{G3086}}`) appears only once in the New Testament, specifically in Stephen's sermon recorded in [[Acts 7:35]]. In this pivotal passage, Stephen recounts the history of Israel, highlighting God's faithfulness despite Israel's repeated rebellion. Speaking of Moses, he declares: "This Moses, whom they refused, saying, ‘Who made you a ruler and a judge?’—this one God sent as both a ruler and a redeemer (ἄρχοντα καὶ λυτρωτήν) by the hand of the angel who appeared to him in the bush."
The context is crucial:
1. **Divine Appointment:** Stephen emphasizes that God Himself "sent" Moses. Moses' role as λυτρωτής was not self-appointed but divinely ordained.
2. **Historical Deliverance:** Moses' function as a λυτρωτής refers to his historical role in delivering the Israelites from their physical bondage and slavery in Egypt. This deliverance was achieved not by a monetary payment but by God's mighty acts and judgments against Pharaoh and Egypt, culminating in the Passover and the crossing of the Red Sea.
3. **Israel's Rejection:** Significantly, Stephen juxtaposes Moses' divine appointment with Israel's initial rejection of him (referencing [[Exodus 2:14]] and [[Acts 7:27-28]]). This highlights a recurring pattern of Israel rejecting God's chosen deliverers, a motif that sets the stage for Stephen's ultimate accusation against his audience regarding their rejection of Jesus Christ.
Thus, in [[Acts 7:35]], Moses is presented as God's appointed agent of physical redemption and liberation for His people, embodying the role of a λυτρωτής.
### Related Words & Concepts
The concept of redemption is central to biblical theology, and λυτρωτής is part of a significant word family:
* **λυτρόω (lytroō, `{{G3084}}`):** The verb "to redeem," "to ransom." Used in [[Titus 2:14]] (Christ redeemed us from lawlessness) and [[1 Peter 1:18]] (redeemed not with perishable things).
* **λύτρον (lytron, `{{G3083}}`):** The "ransom" or "price of redemption." Famously used by Jesus concerning His own death in [[Matthew 20:28]] and [[Mark 10:45]], stating that the Son of Man came "to give his life as a ransom for many."
* **ἀπολύτρωσις (apolytrosis, `{{G629}}`):** A more emphatic term for "redemption," often implying complete liberation through a ransom. It is a foundational theological term for salvation in Christ, appearing frequently (e.g., [[Romans 3:24]], [[Ephesians 1:7]], [[Colossians 1:14]], [[Hebrews 9:15]]).
* **λυτρωσις (lytrōsis, `{{G3085}}`):** "Redemption," "deliverance." Used in [[Luke 1:68]] (God has visited and accomplished redemption for His people) and [[Luke 2:38]] (Anna spoke of redemption to all who were looking for it in Jerusalem).
In the Old Testament, the concept of a "kinsman-redeemer" (גֹּאֵל, go'el, `{{H1350}}`) provides a rich parallel. The go'el had the right and responsibility to redeem family land, free a relative from slavery, or avenge a wrong. While λυτρωτής in [[Acts 7:35]] refers to a national deliverer, the underlying principle of one who intervenes to free from bondage through a decisive act resonates strongly with the go'el concept, pointing forward to the ultimate Redeemer.
### Theological Significance
While λυτρωτής is applied to Moses as a historical figure in [[Acts 7:35]], its theological significance extends far beyond this singular usage. Moses' role as a λυτρωτής serves as a powerful type or foreshadowing of the ultimate and spiritual redemption accomplished by Jesus Christ.
1. **Typological Fulfillment:** Moses' deliverance of Israel from physical slavery in Egypt prefigures Christ's greater deliverance from the spiritual bondage of sin and death. Just as God sent Moses, He sent His Son, Jesus, as the true and final Redeemer.
2. **Divine Initiative:** The phrase "this one God sent" underscores that redemption, whether physical or spiritual, originates with God's sovereign will and loving initiative. God actively intervenes to save His people.
3. **The Ultimate Redeemer:** Although the New Testament does not explicitly call Jesus λυτρωτής using this specific noun, it consistently portrays Him as the one who provides ἀπολύτρωσις (redemption) through His atoning sacrifice. He is the λύτρον (ransom) given for many, the one who purchased believers with His own blood ([[1 Peter 1:18-19]]).
4. **The Rejection Motif:** Stephen's sermon masterfully uses Israel's rejection of Moses, their divinely appointed λυτρωτής, as a parallel and indictment of their rejection of Jesus, the Christ. This highlights a tragic pattern of resistance to God's saving work and His chosen agents.
### Summary
The Greek word λυτρωτής (lytrōtḗs, `{{G3086}}`) denotes "a redeemer" or "deliverer," derived from the concept of setting free through a ransom or decisive act. Its sole New Testament appearance in [[Acts 7:35]] describes Moses as the divinely appointed λυτρωτής who delivered Israel from Egyptian bondage. This usage is deeply embedded within a family of Greek terms (e.g., λυτρόω `{{G3084}}`, λύτρον `{{G3083}}`, ἀπολύτρωσις `{{G629}}`) that articulate the New Testament's profound doctrine of redemption. Theologically, Moses' role as λυτρωτής serves as a vital type, foreshadowing the ultimate and spiritual redemption accomplished by Jesus Christ. Stephen's sermon powerfully employs the historical rejection of Moses to underscore the tragic rejection of Jesus, the greater and final Redeemer, emphasizing God's consistent plan of salvation through His appointed agents.
TRV