KJV: And I will give unto thee the keys of the kingdom of heaven: and whatsoever thou shalt bind on earth shall be bound in heaven: and whatsoever thou shalt loose on earth shall be loosed in heaven.
YLT: and I will give to thee the keys of the reign of the heavens, and whatever thou mayest bind upon the earth shall be having been bound in the heavens, and whatever thou mayest loose upon the earth shall be having been loosed in the heavens.'
Darby: And I will give to thee the keys of the kingdom of the heavens; and whatsoever thou mayest bind upon the earth shall be bound in the heavens; and whatsoever thou mayest loose on the earth shall be loosed in the heavens.
ASV: I will give unto thee the keys of the kingdom of heaven: and whatsoever thou shalt bind on earth shall be bound in heaven; and whatsoever thou shalt loose on earth shall be loosed in heaven.
| δώσω | I will give |
|
Parse: Verb, Future Indicative Active, 1st Person Singular Root: διδῶ Sense: to give. |
|
| σοι | to you |
|
Parse: Personal / Possessive Pronoun, Dative 2nd Person Singular Root: σύ Sense: you. |
|
| κλεῖδας | keys |
|
Parse: Noun, Accusative Feminine Plural Root: κλείς Sense: a key. |
|
| τῆς | of the |
|
Parse: Article, Genitive Feminine Singular Root: ὁ Sense: this, that, these, etc. |
|
| βασιλείας | kingdom |
|
Parse: Noun, Genitive Feminine Singular Root: βασιλεία Sense: royal power, kingship, dominion, rule. |
|
| τῶν | of the |
|
Parse: Article, Genitive Masculine Plural Root: ὁ Sense: this, that, these, etc. |
|
| οὐρανῶν | heavens |
|
Parse: Noun, Genitive Masculine Plural Root: οὐρανός Sense: the vaulted expanse of the sky with all things visible in it. |
|
| ὃ | whatever |
|
Parse: Personal / Relative Pronoun, Accusative Neuter Singular Root: ὅς Sense: who, which, what, that. |
|
| δήσῃς | you might bind |
|
Parse: Verb, Aorist Subjunctive Active, 2nd Person Singular Root: δέω Sense: to bind tie, fasten. |
|
| γῆς | earth |
|
Parse: Noun, Genitive Feminine Singular Root: γῆ Sense: arable land. |
|
| ἔσται | will be |
|
Parse: Verb, Future Indicative Middle, 3rd Person Singular Root: εἰμί Sense: to be, to exist, to happen, to be present. |
|
| δεδεμένον | bound |
|
Parse: Verb, Perfect Participle Middle or Passive, Nominative Neuter Singular Root: δέω Sense: to bind tie, fasten. |
|
| οὐρανοῖς | heavens |
|
Parse: Noun, Dative Masculine Plural Root: οὐρανός Sense: the vaulted expanse of the sky with all things visible in it. |
|
| λύσῃς | you might loose |
|
Parse: Verb, Aorist Subjunctive Active, 2nd Person Singular Root: λύω Sense: to loose any person (or thing) tied or fastened. |
|
| λελυμένον | loosed |
|
Parse: Verb, Perfect Participle Middle or Passive, Nominative Neuter Singular Root: λύω Sense: to loose any person (or thing) tied or fastened. |
|
Greek Commentary for Matthew 16:19
Here again we have the figure of a building with keys to open from the outside. The question is raised at once if Jesus does not here mean the same thing by “kingdom” that he did by “church” in Matthew 16:18. In Revelation 1:18; Revelation 3:7 Christ the Risen Lord has “the keys of death and of Hades.” He has also “the keys of the kingdom of heaven” which he here hands over to Peter as “gatekeeper” or “steward” Later after the Resurrection Christ will use this same language to all the disciples (John 20:23), showing that it was not a special prerogative of Peter. He is simply first among equals, primus inter pares, because on this occasion he was spokesman for the faith of all. It is a violent leap in logic to claim power to forgive sins, to pronounce absolution, by reason of the technical rabbinical language that Jesus employed about binding and loosing. Every preacher uses the keys of the kingdom when he proclaims the terms of salvation in Christ. The proclamation of these terms when accepted by faith in Christ has the sanction and approval of God the Father. The more personal we make these great words the nearer we come to the mind of Christ. The more ecclesiastical we make them the further we drift away from him. [source]
Reverse Greek Commentary Search for Matthew 16:19
Future passive periphrastic perfect indicative as in “shall be loosed” In Matthew 16:19 this same unusual form occurs. The binding and the loosing is there addressed to Peter, but it is here repeated for the church or for the disciples as the case may be. [source]
He held back nothing, told it all (παν pān all, ρησια rēsia from ειπον eipon say), without reserve, to all of them. Imperfect tense ελαλει elalei shows that Jesus did it repeatedly. Mark alone gives this item. Mark does not give the great eulogy of Peter in Matthew 16:17, Matthew 16:19 after his confession (Mark 8:29; Matthew 16:16; Luke 9:20), but he does tell the stinging rebuke given Peter by Jesus on this occasion. See discussion on Matthew 16:21, Matthew 16:26. [source]
Matthew has kingdom of heaven, or of the heavens ( τῶν οὐρανῶν )a phrase used by him only, and most frequently employed by Christ himself to describe the kingdom; though Matthew also uses, less frequently, kingdom of God. The two are substantially equivalent terms, though the pre-eminent title was kingdom of God, since it was expected to be fully realized in the Messianic era, when God should take upon himself the kingdom by a visible representative. Compare Isaiah 40:9, “Behold your God. ” The phrase kingdom of Heaven was common in the Rabbinical writings, and had a double signification: the historical kingdom and the spiritual and moral kingdom. They very often understood by it divine worship; adoration of God; the sum of religious duties; but also the Messianic kingdom. The kingdom of God is, essentially, the absolute dominion of God in the universe, both in a physical and a spiritual sense. It is “an organic commonwealth which has the principle of its existence in the will of God” (Tholuck). It was foreshadowed in the Jewish theocracy. The idea of the kingdom advanced toward clearer definition from Jacob's prophecy of the Prince out of Judah (Genesis 49:10), through David's prophecy of the everlasting kingdom and the king of righteousness and peace (Daniel 7:14-27; Daniel 4:25; Daniel 2:44). In this sense it was apprehended by John the Baptist. -DIVIDER- -DIVIDER- The ideal kingdom is to be realized in the absolute rule of the eternal Son, Jesus Christ, by whom all things are made and consist (John 1:3; Colossians 1:16-20), whose life of perfect obedience to God and whose sacrificial offering of love upon the cross reveal to men their true relation to God, and whose spirit works to bring them into this relation. The ultimate idea of the kingdom is that of “a redeemed humanity, with its divinely revealed destiny manifesting itself in a religious communion, or the Church; asocial communion, or the state; and an aesthetic communion, expressing itself in forms of knowledge and art.”-DIVIDER- This kingdom is both present (Matthew 11:12; Matthew 12:28; Matthew 16:19; Luke 11:20; Luke 16:16; Luke 17:21; see, also, the parables of the Sower, the Tares, the Leaven, and the Drag-net; and compare the expression “theirs, or yours, is the kingdom,” Matthew 5:3; Luke 6:20) and future (Daniel 7:27; Matthew 13:43; Matthew 19:28; Matthew 25:34; Matthew 26:29; Mark 9:47; 2 Peter 1:11; 1 Corinthians 6:9; Revelation 20:1-15 sq.). As a present kingdom it is incomplete and in process of development. It is expanding in society like the grain of mustard seed (Matthew 13:31, Matthew 13:32); working toward the pervasion of society like the leaven in the lump (Matthew 13:33). God is in Christ reconciling the world unto himself, and the Gospel of Christ is the great instrument in that process (2 Corinthians 5:19, 2 Corinthians 5:20). The kingdom develops from within outward under the power of its essential divine energy and law of growth, which insures its progress and final triumph against all obstacles. Similarly, its work in reconciling and subjecting the world to God begins at the fountain-head of man's life, by implanting in his heart its own divine potency, and thus giving a divine impulse and direction to the whole man, rather than by moulding him from without by a moral code. The law is written in his heart. In like manner the State and the Church are shaped, not by external pressure, like the Roman empire and the Roxnish hierarchy, but by the evolution of holy character in men. The kingdom of God in its present development is not identical with the Church. It is a larger movement which includes the Church. The Church is identified with the kingdom to the degree in which it is under the power of the spirit of Christ. “As the Old Testament kingdom of God was perfected and completed when it ceased to be external, and became internal by being enthroned in the heart, so, on the other hand, the perfection of the New Testament kingdom will consist in its complete incarnation and externalization; that is, when it shall attain an outward manifestation, adequately expressing, exactly corresponding to its internal principle” (Tholuck). The consummation is described in Revelation 21,22. -DIVIDER- -DIVIDER- [source]
“If the sins of any ye forgive” They are forgiven Perfect passive indicative of απιημι aphiēmi Doric perfect for απεινται apheintai Are retained Perfect passive indicative of κρατεω krateō The power to forgive sin belongs only to God, but Jesus claimed to have this power and right (Mark 2:5-7). What he commits to the disciples and to us is the power and privilege of giving assurance of the forgiveness of sins by God by correctly announcing the terms of forgiveness. There is no proof that he actually transferred to the apostles or their successors the power in and of themselves to forgive sins. In Matthew 16:19; Matthew 18:18 we have a similar use of the rabbinical metaphor of binding and loosing by proclaiming and teaching. Jesus put into the hands of Peter and of all believers the keys of the Kingdom which we should use to open the door for those who wish to enter. This glorious promise applies to all believers who will tell the story of Christ‘s love for men. [source]
See on Revelation 1:18, and compare Isaiah 22:22. David is the type of Christ, the supreme ruler of the kingdom of heaven. See Jeremiah 30:9; Ezekiel 34:23; Ezekiel 37:24. The house of David is the typical designation of the kingdom of Jesus Christ (Psalm 122:5). The holding of the keys, the symbols of power, thus belongs to Christ as Lord of the kingdom and Church of God. See on Matthew 16:19: He admits and excludes at His pleasure. [source]
Rev., correctly, of Death and of Hades. Conceived as a prison-house or a walled city. See on Matthew 16:18. The keys are the symbol of authority. See Matthew 16:19; Revelation 3:7; Revelation 9:1; Revelation 20:1. The Rabbinical proverb said: “There are four keys lodged in God's hand, which He committeth neither to angel nor to seraph: the key of the rain, the key of food, the key of the tombs, and the key of a barren woman.” [source]
One of the forms for the accusative plural along with κλειδας kleidas the usual one (Matthew 16:19).Of death and of Hades (του τανατου και του αιδου tou thanatou kai tou hāidou). Conceived as in Matthew 16:18 as a prison house or walled city. The keys are the symbol of authority, as we speak of honouring one by giving him the keys of the city. Hades here means the unseen world to which death is the portal. Jesus has the keys because of his victory over death. See this same graphic picture in Revelation 6:8; Revelation 20:13. For the key of David see Revelation 3:7, for the key of the abyss see Revelation 9:1; Revelation 20:1. [source]
This epithet comes from Isaiah 22:22, where Eliakim as the chief steward of the royal household holds the keys of power. Christ as the Messiah (Revelation 5:5; Revelation 22:16) has exclusive power in heaven, on earth, and in Hades (Matthew 16:19; Matthew 28:18; Romans 14:9; Philemon 2:9.; Revelation 1:18). Christ has power to admit and exclude of his own will (Matthew 25:10.; Ephesians 1:22; Revelation 3:21; Revelation 19:11-16; Revelation 20:4; Revelation 22:16). [source]
Periphrastic present active indicative, “I am living,” as the words ο ζων ho zōn just used mean.Forevermore (εις τους αιωνας των αιωνων eis tous aiōnas tōn aiōnōn). “Unto the ages of the ages,” a stronger expression of eternity even than in Revelation 1:6.The keys One of the forms for the accusative plural along with κλειδας kleidas the usual one (Matthew 16:19).Of death and of Hades (του τανατου και του αιδου tou thanatou kai tou hāidou). Conceived as in Matthew 16:18 as a prison house or walled city. The keys are the symbol of authority, as we speak of honouring one by giving him the keys of the city. Hades here means the unseen world to which death is the portal. Jesus has the keys because of his victory over death. See this same graphic picture in Revelation 6:8; Revelation 20:13. For the key of David see Revelation 3:7, for the key of the abyss see Revelation 9:1; Revelation 20:1. [source]
Separate articles (four in all) for each item in this description. “The holy, the genuine.” Asyndeton in the Greek. Latin Vulgate, Sanctus et Verus. αγιος Hosea hagios is ascribed to God in Revelation 4:8; Revelation 6:10 (both αλητινος hagios and αλητινος alēthinos as here), but to Christ in Mark 1:24; Luke 4:34; John 6:69; Acts 4:27, Acts 4:30; 1 John 2:20, a recognized title of the Messiah as the consecrated one set apart. Swete notes that αλητης alēthinos is verus as distinguished from verax So it is applied to God in Revelation 6:10 and to Christ in Revelation 3:14; Revelation 19:11 as in John 1:9; John 6:32; John 15:1.He that hath the key of David (και ουδεις κλεισει ho echōn tēn klein Daueid). This epithet comes from Isaiah 22:22, where Eliakim as the chief steward of the royal household holds the keys of power. Christ as the Messiah (Revelation 5:5; Revelation 22:16) has exclusive power in heaven, on earth, and in Hades (Matthew 16:19; Matthew 28:18; Romans 14:9; Philemon 2:9.; Revelation 1:18). Christ has power to admit and exclude of his own will (Matthew 25:10.; Ephesians 1:22; Revelation 3:21; Revelation 19:11-16; Revelation 20:4; Revelation 22:16).And none shall shut Charles calls the structure Hebrew (future active indicative of ο ανοιγων kleiō), and not Greek because it does not correspond to the present articular participle just before και ουδεις ανοιγει ho anoigōn (the one opening), but it occurs often in this book as in the very next clause, “and none openeth” (κλειων kai oudeis anoigei) over against κλειει kleiōn (present active participle, opening) though here some MSS. read kleiei (present active indicative, open). [source]