KJV: Lay not up for yourselves treasures upon earth, where moth and rust doth corrupt, and where thieves break through and steal:
YLT: 'Treasure not up to yourselves treasures on the earth, where moth and rust disfigure, and where thieves break through and steal,
Darby: Lay not up for yourselves treasures upon the earth, where moth and rust spoils, and where thieves dig through and steal;
ASV: Lay not up for yourselves treasures upon the earth, where moth and rust consume, and where thieves break through and steal:
| θησαυρίζετε | store up |
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Parse: Verb, Present Imperative Active, 2nd Person Plural Root: θησαυρίζω Sense: to gather and lay up, to heap up, store up. |
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| ὑμῖν | for yourselves |
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Parse: Personal / Possessive Pronoun, Dative 2nd Person Plural Root: σύ Sense: you. |
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| θησαυροὺς | treasures |
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Parse: Noun, Accusative Masculine Plural Root: θησαυρός Sense: the place in which good and precious things are collected and laid up. |
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| ἐπὶ | upon |
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Parse: Preposition Root: ἐπί Sense: upon, on, at, by, before. |
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| γῆς | earth |
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Parse: Noun, Genitive Feminine Singular Root: γῆ Sense: arable land. |
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| ὅπου | where |
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Parse: Adverb Root: ὅπου Sense: where, whereas. |
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| σὴς | moth |
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Parse: Noun, Nominative Masculine Singular Root: σής Sense: a moth, the clothes moth. |
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| βρῶσις | rust |
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Parse: Noun, Nominative Feminine Singular Root: βρῶσις Sense: act of eating. |
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| ἀφανίζει | destroy |
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Parse: Verb, Present Indicative Active, 3rd Person Singular Root: ἀφανίζω Sense: to snatch out of sight, to put out of view, to make unseen. |
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| κλέπται | thieves |
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Parse: Noun, Nominative Masculine Plural Root: κλέπτης Sense: an embezzler, pilferer. |
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| διορύσσουσιν | break in |
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Parse: Verb, Present Indicative Active, 3rd Person Plural Root: διορύσσω Sense: to dig through: a house. |
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| κλέπτουσιν | steal |
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Parse: Verb, Present Indicative Active, 3rd Person Plural Root: κλέπτω Sense: to steal. |
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Greek Commentary for Matthew 6:19
Do not have this habit See note on Matthew 2:11 for the word “treasure.” Here there is a play on the word, “treasure not for yourselves treasures.” Same play in Matthew 2:20 with the cognate accusative. In both verses humin is dative of personal interest and is not reflexive, but the ordinary personal pronoun. Wycliff has it: “Do not treasure to you treasures.” [source]
Literally “dig through.” Easy to do through the mud walls or sun-dried bricks. Today they can pierce steel safes that are no longer safe even if a foot thick. The Greeks called a burglar a “mud-digger” (υμιν toichoruchos). [source]
Lit., treasure not treasures. So Wyc., Do not treasure to you treasures. The beautiful legend of St. Thomas and Gondoforus is told by Mrs. Jameson (“Sacred and Legendary Art”): “When St. Thomas was at Caesarea, our Lord appeared to him and said, 'The king of the Indies, Gondoforus, hath sent his provost, Abanes, to seek for workmen well versed in the science of architecture, who shall build for him a palace finer than that of the Emperor of Rome. Behold, now I will send thee to him.' And Thomas went, and Gondoforus commanded him to build for him a magnificent palace, and gave him much gold and silver for the purpose. The king went into a distant country and was absent for two years; and St. Thomas, meanwhile instead of building palace, distributed all the treasures among the poor and sick; and when the king returned he was full of wrath, and he commanded that St. Thomas should be seized and cast into prison, and he meditated for him a horrible death. Meantime the brother of the king died, and the king resolved to erect for him a most magnificent tomb; but the dead man, after that he had been dead four days, suddenly arose and sat upright, and said to the king, 'The man whom thou wouldst torture is a servant of God; behold, I have been in Paradise, and the angels showed to me a wondrous palace of gold and silver and precious stones; and they said, 'This is the palace that Thomas, the architect, hath built for thy brother, King Gondoforus.' And when the king heard these words, he ran to the prison, and delivered the apostle; and Thomas said to him, 'Knowest thou not that those who would possess heavenly things have little care for the things of this earth? There are in heaven rich palaces without number, which were prepared from the beginning of the world for those who would purchase the possession through faith and charity. Thy riches, O king, may prepare the way for thee to such a palace, but they cannot follow thee thither.'” [source]
That which eats; from the verb βιβρώσκω , to eat. Compare corrode, from the Latin rodo, to gnaw. [source]
Rev., consume. The same word which is used above of the hypocrites concealing their faces. The rust consumes, and therefore causes to disappear. So Wyc., destroyeth. [source]
Lit., dig through, as a thief might easily penetrate the wall of a common oriental house of mud or clay. The Greek name for a burglar is τοιχωρύχος , wall-digger. Compare Job 24:16, “In the dark they dig through houses.” Also Ezekiel 12:5. Wyc., Thieves delve out. [source]
Reverse Greek Commentary Search for Matthew 6:19
Rev., broken through. See on Matthew 6:19. Wyc., undermined. [source]
See on Matthew 6:19. [source]
The only wealth that matters and that lasts. Cf. Luke 16:9; Matthew 6:19. Some MSS. do not have this verse. Westcott and Hort bracket it. [source]
Instead of Matthew 6:19 “dig through and steal.”Destroyeth (διαπτειρει diaphtheirei). Instead of “doth consume” in Matthew 6:19. [source]
Instead of “doth consume” in Matthew 6:19. [source]
So already βαλλαντιον ballantion in Luke 10:4. Late verb παλαιοω palaioō from παλαιος palaios old, to make old, declare old as in Hebrews 8:13, is passive to become old as here and Hebrews 1:11.That faileth not (ανεκλειπτον anekleipton). Verbal from α a privative and εκλειπω ekleipō to fail. Late word in Diodorus and Plutarch. Only here in the N.T. or lxx, but in papyri. “I prefer to believe that even Luke sees in the words not a mechanical rule, but a law for the spirit” (Bruce).Draweth near Instead of Matthew 6:19 “dig through and steal.”Destroyeth (διαπτειρει diaphtheirei). Instead of “doth consume” in Matthew 6:19. [source]
See on John 4:32. In Matthew 6:19, Matthew 6:20, and there only, it is used in the sense of rust, that which eats or corrodes. Similarly, corrode is from rodo, to gnaw. [source]
Prohibition with μη mē and present middle imperative of εργαζομαι ergazomai old verb from εργον ergon work. The meat The act of eating (Romans 14:17), corrosion (Matthew 6:19), the thing eaten as here (2 Corinthians 9:10). See note on John 4:32. Which perisheth Present middle participle of apollumi They were already hungry again. Unto eternal life Mystical metaphor quite beyond this crowd hungry only for more loaves and fishes. Bernard thinks that John has here put together various sayings of Christ to make one discourse, a gratuitous interpretation. Will give Future active indicative of εις ζωην αιωνιον didōmi The outcome is still future and will be decided by their attitude towards the Son of man (John 6:51). For him the Father, even God, hath sealed Literally, “For this one the Father sealed, God.” First aorist active indicative of διδωμι sphragizō to seal. See elsewhere in John 3:33 (attestation by man). Sealing by God is rare in N.T. (2 Corinthians 1:22; Ephesians 1:13; Ephesians 4:30). It is not clear to what item, if any single one, John refers when the Father set his seal of approval on the Son. It was done at his baptism when the Holy Spirit came upon him and the Father spoke to him. Cf. John 5:37. [source]
Mentioned along with gold and silver because it formed a large part of the wealth of orientals. They traded in costly garments, or kept them stored up for future use. See on purple, Luke 16:19; and compare Ezra 2:69; Nehemiah 7:70; Job 27:16. This fact accounts for the allusions to the destructive power of the moth (Matthew 6:19; James 5:2). [source]
Genitive case after επετυμησα epethumēsa One of the slanders against Paul was that he was raising this collection, ostensibly for the poor, really for himself (2 Corinthians 12:17.). He includes “apparel” because oriental wealth consisted largely in fine apparel (not old worn out clothes). See Genesis 24:53, 2 Kings 5:5, Psalm 45:13.; and Matthew 6:19. Paul did not preach just for money. [source]
Sept., καθεῖλαν pulleddown. The verb occurs only here and Acts 15:16. Compare on Matthew 6:19. [source]
See for τησαυριζω thēsaurizō on Matthew 6:19.; Luke 12:21; 2 Corinthians 12:14. Dative case σεαυτωι seautōi (for thyself) with a touch of irony (Vincent). [source]
See μετανοιαν metanoian just before. “Thy unreconstructed heart,” “with no change in the attitude of thy heart.” Treasurest up for thyself (τησαυριζεις σεαυτωι thēsaurizeis seautōi). See for τησαυριζω thēsaurizō on Matthew 6:19.; Luke 12:21; 2 Corinthians 12:14. Dative case σεαυτωι seautōi (for thyself) with a touch of irony (Vincent). Wrath For such a Jew as already stated for the Gentile (Romans 1:18). There is a revelation See note on 2 Thessalonians 1:5 for δικαιας κρισεως dikaias kriseōs Paul looks to the judgment day as certain (cf. 2 Corinthians 5:10-12), the day of the Lord (2 Corinthians 1:14). [source]
Mischievous to the Church. See on Luke 3:19. The usage of the Septuagint emphasizes the idea of active harmfulness. The word has, however, in some passages, the sense of niggardly or grudging, and the Hebrew word which is usually translated by πονηρός mischievousis sometimes rendered by βάσκανος malignantwith a distinct reference to the “evil” or “grudging eye.” This sense may go to explain Matthew 20:15, and possibly Matthew 6:19, and Matthew 7:11. [source]
By himself, in his home. Treasuring it (cf. Matthew 6:19. for τησαυριζω thēsaurizō). Have the habit of doing it, τιτετω tithetō (present imperative). As he may prosper (οτι εαν ευοδωται hoti ean euodōtai). Old verb from ευ eu well, and οδος hodos way or journey, to have a good journey, to prosper in general, common in lxx. In N.T. only here and Romans 1:10; 3 John 1:2. It is uncertain what form ευοδωται euodōtai is, present passive subjunctive, perfect passive indicative, or even perfect passive subjunctive (Moulton, Prolegomena, p. 54). The old MSS. had no accents. Some MSS. even have ευοδωτηι euodōthēi (first aorist passive subjunctive). But the sense is not altered. οτι Hoti is accusative of general reference and εαν ean can occur either with the subjunctive or indicative. This rule for giving occurs also in 2 Corinthians 8:12. Paul wishes the collections to be made before he comes. [source]
The motto of every real preacher. To lay up (thēsaurizein). For this use of the verb see note on 1 Corinthians 16:2 (Matthew 6:19-21; James 5:3). [source]
For this use of the verb see note on 1 Corinthians 16:2 (Matthew 6:19-21; James 5:3). [source]
On τησαυρον thēsauron see note on Matthew 6:19. It is the power of giving the illumination of the knowledge of the glory of God (2 Corinthians 4:6). “The power is limitless, but it is stored in very unlikely receptacles” (Plummer). This warning Paul gives in contrast (δε de) with the exultation of 2 Corinthians 4:6 (Bernard). [source]
See note on Matthew 2:11 and note on Matthew 6:19 for this old word, our thesaurus, for coffer, storehouse, treasure. Paul confronts these pretentious intellectuals (Gnostics) with the bold claim that Christ sums up all wisdom and knowledge. These treasures are hidden (αποκρυποι apokruphoi old adjective from αποκρυπτω apokruptō to hide away, Mark 4:22) whether the Gnostics have discovered them or not. They are there (in Christ) as every believer knows by fresh and repeated discovery. [source]
See note on Luke 12:21 “rich toward God” and notes on Matthew 6:19. for “treasures in heaven.” Ready to distribute (ευμεταδοτους eumetadotous). Late and rare verbal (ευ μετα διδωμι euκοινωνικους metadidōmi). Free to give, liberal. Only here in N.T. Willing to communicate Old adjective, ready to share, gracious, liberal again. Only here in N.T. See note on Galatians 6:6; Philemon 4:15. [source]
Late literary word (απο apo and τησαυριζω thēsaurizō), only here in N.T. Same paradox as in Matthew 6:19., “laying up in store” by giving it away. [source]
Plain reference to the exhortation to Timothy in 2 Timothy 1:8. Him whom I have believed (ωι πεπιστευκα hōi pepisteuka). Dative case of the relative (ωι hōi) with the perfect active of πιστευω pisteuō the antecedent to the relative not expressed. It is not an indirect question. Paul knows Jesus Christ whom he has trusted. I am persuaded See 2 Timothy 1:5. To guard (πυλαχαι phulaxai). First aorist active infinitive of πυλασσω phulassō the very word used in 1 Timothy 6:20 with παρατηκην parathēkēn as here, to guard against robbery or any loss. That which I have committed unto him Literally, “my deposit,” as in a bank, the bank of heaven which no burglar can break (Matthew 6:19.). See this word also in 2 Timothy 1:14. Some MSS. have the more common παρακατατηκη parakatathēkē (a sort of double deposit, παρα para beside, down, κατα kata). Against that day (εις εκεινην την ημεραν eis ekeinēn tēn hēmeran). The day of Christ‘s second coming. See also 2 Timothy 1:18; 2 Timothy 4:8; 2 Thessalonians 1:10, and often in the Gospels. Elsewhere, the day of the Lord (1 Thessalonians 5:2; 2 Thessalonians 2:2; 1 Corinthians 1:8; 2 Corinthians 1:14), the day of Christ or Jesus Christ (Philemon 1:6, Philemon 1:10; Philemon 2:16), the day (1 Thessalonians 5:4; 1 Corinthians 3:13; Romans 13:12), the day of redemption (Ephesians 4:20), the day of judgment (Romans 2:5, Romans 2:16). [source]
See 2 Timothy 1:5. To guard (πυλαχαι phulaxai). First aorist active infinitive of πυλασσω phulassō the very word used in 1 Timothy 6:20 with παρατηκην parathēkēn as here, to guard against robbery or any loss. That which I have committed unto him Literally, “my deposit,” as in a bank, the bank of heaven which no burglar can break (Matthew 6:19.). See this word also in 2 Timothy 1:14. Some MSS. have the more common παρακατατηκη parakatathēkē (a sort of double deposit, παρα para beside, down, κατα kata). Against that day (εις εκεινην την ημεραν eis ekeinēn tēn hēmeran). The day of Christ‘s second coming. See also 2 Timothy 1:18; 2 Timothy 4:8; 2 Thessalonians 1:10, and often in the Gospels. Elsewhere, the day of the Lord (1 Thessalonians 5:2; 2 Thessalonians 2:2; 1 Corinthians 1:8; 2 Corinthians 1:14), the day of Christ or Jesus Christ (Philemon 1:6, Philemon 1:10; Philemon 2:16), the day (1 Thessalonians 5:4; 1 Corinthians 3:13; Romans 13:12), the day of redemption (Ephesians 4:20), the day of judgment (Romans 2:5, Romans 2:16). [source]
Literally, “my deposit,” as in a bank, the bank of heaven which no burglar can break (Matthew 6:19.). See this word also in 2 Timothy 1:14. Some MSS. have the more common παρακατατηκη parakatathēkē (a sort of double deposit, παρα para beside, down, κατα kata). Against that day (εις εκεινην την ημεραν eis ekeinēn tēn hēmeran). The day of Christ‘s second coming. See also 2 Timothy 1:18; 2 Timothy 4:8; 2 Thessalonians 1:10, and often in the Gospels. Elsewhere, the day of the Lord (1 Thessalonians 5:2; 2 Thessalonians 2:2; 1 Corinthians 1:8; 2 Corinthians 1:14), the day of Christ or Jesus Christ (Philemon 1:6, Philemon 1:10; Philemon 2:16), the day (1 Thessalonians 5:4; 1 Corinthians 3:13; Romans 13:12), the day of redemption (Ephesians 4:20), the day of judgment (Romans 2:5, Romans 2:16). [source]
Βρῶσις , lit. the act of eating, as 1 Corinthians 8:4, Romans 14:17: “one eating of meat.” Sometimes corrosion, as Matthew 6:19. Sometimes of that which is eaten, John 6:27, John 6:55. [source]
First aorist active indicative of συνπατεω sunpatheō old verb to have a feeling with, to sympathize with. Them that were in bonds Associative instrumental case, “with the prisoners” (the bound ones). Used of Paul (Ephesians 3:1; 2 Timothy 1:8). Took joyfully First aorist middle (indirect) indicative, “ye received to yourselves with joy.” See Romans 13:1, Romans 13:3; Romans 15:7. The spoiling “The seizing,” “the plundering.” Old word from αρπαζω harpazō See Matthew 23:35. Of your possessions “Of your belongings.” Genitive of the articular present active neuter plural participle of υπαρχω huparchō used as a substantive (cf. υμων humōn genitive) as in Matthew 19:21. That ye yourselves have Infinitive (present active of εχω echō) in indirect discourse after γινωσκοντες ginōskontes (knowing) with the accusative of general reference The predicate nominative αυτοι autoi could have been used agreeing with γινωσκοντες ginōskontes (cf. Romans 1:22). A better possession Common word in the same sense as τα υπαρχοντα ta huparchonta above, in N.T. only here and Acts 2:45. In place of their plundered property they have treasures in heaven (Matthew 6:20). Abiding Present active participle of μενω menō No oppressors (legal or illegal) can rob them of this (Matthew 6:19.). [source]
Locative case of the articular present active infinitive of λεγω legō “in the saying as to him.” He hath made the first old Perfect active indicative of παλαιοω palaioō old verb from παλαιος palaios (in contrast with καινος kainos fresh, new), to treat as old and out of date. The conclusion is to the point. That which is becoming old and waxeth aged Γηρασκω Gēraskō is old verb from γηρας gēras (age) like γερων gerōn (old man) and refers to the decay of old age so that both ideas appear here in opposition to καινος kainos Is nigh unto vanishing away Genitive case with εγγυς eggus and late word for disappearance (from απανιζω aphanizō Matthew 6:19), here only in the N.T. The author writes as if the Old Testament legal and ceremonial system were about to vanish before the new covenant of grace. If he wrote after a.d. 70, would he not have written “has vanished away”? [source]
Lit., have become moth-eaten. Only here in New Testament, but compare σκωληκόβρωτος , eaten of worms, Acts 12:23; and see Matthew 6:19, Matthew 6:20. [source]
Present middle participles agreeing with ατμις atmis “appearing, then also disappearing,” with play on the two verbs (παινομαι απανιζω phainomaiαπανης aphanizō as in Matthew 6:19, from παν aphanēs hidden Hebrews 4:13) with the same root παινω απανης phan (phainōȧphaṅēs). [source]
Editors differ here whether to connect this phrase with παγεται phagetai just before (as Mayor), for fire eats up more rapidly than rust, or with the following, as Westcott and Hort and Ropes, that is the eternal fire of Gehenna which awaits them (Matthew 25:41; Mark 9:44). This interpretation makes a more vivid picture for ετησαυρισατε ethēsaurisate (ye have laid up, first aorist active indicative of τησαυριζω thēsaurizō Matthew 6:19 and see Proverbs 16:27), but it is more natural to take it with παγεται phagetai f0). [source]
Supply ημερας hēmeras (day) after αυριον aurion This is the reading of B (Westcott) “on the morrow” (genitive of time), but Aleph K L cursives have το της αυριον to tēs aurion (“the matter of tomorrow”), while A P cursives have τα της αυριον ta tēs aurion (“the things of tomorrow”). The sense is practically the same, though το της αυριον to tēs aurion is likely correct.What is your life? (ποια η ζωη υμων poia hē zōē humōn). Thus Westcott and Hort punctuate it as an indirect question, not direct. Ποια Poia is a qualitative interrogative (of what character).As vapour This is the answer. Old word for mist (like ατμος atmos from which our “atmosphere”), in N.T. only here and Acts 2:19 with καπνου kapnou (vapour of smoke (from Joel 2:30).For a little time (προς ολιγον pros oligon). See same phrase in 1 Timothy 4:8, προς καιρον pros kairon in Luke 8:13, προς ωραν pros hōran in John 5:35.That appeareth and then vanisheth away Present middle participles agreeing with ατμις atmis “appearing, then also disappearing,” with play on the two verbs (παινομαι απανιζω phainomaiαπανης aphanizō as in Matthew 6:19, from παν aphanēs hidden Hebrews 4:13) with the same root παινω απανης phan (phainōȧphaṅēs). [source]
This is the answer. Old word for mist (like ατμος atmos from which our “atmosphere”), in N.T. only here and Acts 2:19 with καπνου kapnou (vapour of smoke (from Joel 2:30).For a little time (προς ολιγον pros oligon). See same phrase in 1 Timothy 4:8, προς καιρον pros kairon in Luke 8:13, προς ωραν pros hōran in John 5:35.That appeareth and then vanisheth away Present middle participles agreeing with ατμις atmis “appearing, then also disappearing,” with play on the two verbs (παινομαι απανιζω phainomaiαπανης aphanizō as in Matthew 6:19, from παν aphanēs hidden Hebrews 4:13) with the same root παινω απανης phan (phainōȧphaṅēs). [source]
Second perfect active indicative of σηπω sēpō (root σαπ sap as in σαπρος sapros rotten), to corrupt, to destroy, here intransitive “has rotted.” Only here in N.T. On the worthlessness of mere wealth see Matthew 6:19, Matthew 6:24.Were moth-eaten (σητοβρωτα γεγονεν sētobrōta gegonen). “Have become (second perfect indicative of γινομαι ginomai singular number, though ιματια himatia neuter plural, treated collectively) moth-eaten” (σητοβρωτα sētobrōta late and rare compound from σης sēs moth, Matthew 6:19. and βρωτος brōtos verbal adjective of βιβρωσκω bibrōskō to eat John 6:13. This compound found only here, Job 13:28, Sibyll. Orac. Proem. 64). Rich robes as heirlooms, but moth-eaten. Vivid picture. Witness the 250 “lost millionaires” in the United States in 1931 as compared with 1929. Riches have wings. [source]
Poison in James 3:8; Romans 3:13 (only N.T. examples of old word). Silver does corrode and gold will tarnish. Dioscorides (V.91) tells about gold being rusted by chemicals. Modern chemists can even transmute metals as the alchemists claimed.For a testimony (εις μαρτυριον eis marturion). Common idiom as in Matthew 8:4 (use of εις eis with accusative in predicate).Against you Dative of disadvantage as in Mark 6:11 Future middle (late form from επαγον ephagon) of defective verb εστιω esthiō to eat.Your flesh The plural is used for the fleshy parts of the body like pieces of flesh (Revelation 17:16; Revelation 19:18, Revelation 19:21). Rust eats like a canker, like cancer in the body.As fire (ως πυρ hōs pur). Editors differ here whether to connect this phrase with παγεται phagetai just before (as Mayor), for fire eats up more rapidly than rust, or with the following, as Westcott and Hort and Ropes, that is the eternal fire of Gehenna which awaits them (Matthew 25:41; Mark 9:44). This interpretation makes a more vivid picture for ετησαυρισατε ethēsaurisate (ye have laid up, first aorist active indicative of τησαυριζω thēsaurizō Matthew 6:19 and see Proverbs 16:27), but it is more natural to take it with παγεται phagetai f0). [source]
Dative of disadvantage as in Mark 6:11 Future middle (late form from επαγον ephagon) of defective verb εστιω esthiō to eat.Your flesh The plural is used for the fleshy parts of the body like pieces of flesh (Revelation 17:16; Revelation 19:18, Revelation 19:21). Rust eats like a canker, like cancer in the body.As fire (ως πυρ hōs pur). Editors differ here whether to connect this phrase with παγεται phagetai just before (as Mayor), for fire eats up more rapidly than rust, or with the following, as Westcott and Hort and Ropes, that is the eternal fire of Gehenna which awaits them (Matthew 25:41; Mark 9:44). This interpretation makes a more vivid picture for ετησαυρισατε ethēsaurisate (ye have laid up, first aorist active indicative of τησαυριζω thēsaurizō Matthew 6:19 and see Proverbs 16:27), but it is more natural to take it with παγεται phagetai f0). [source]
The plural is used for the fleshy parts of the body like pieces of flesh (Revelation 17:16; Revelation 19:18, Revelation 19:21). Rust eats like a canker, like cancer in the body.As fire (ως πυρ hōs pur). Editors differ here whether to connect this phrase with παγεται phagetai just before (as Mayor), for fire eats up more rapidly than rust, or with the following, as Westcott and Hort and Ropes, that is the eternal fire of Gehenna which awaits them (Matthew 25:41; Mark 9:44). This interpretation makes a more vivid picture for ετησαυρισατε ethēsaurisate (ye have laid up, first aorist active indicative of τησαυριζω thēsaurizō Matthew 6:19 and see Proverbs 16:27), but it is more natural to take it with παγεται phagetai f0). [source]
Old compound adjective (alpha privative and πτειρω phtheirō to corrupt), imperishable. So many inheritances vanish away before they are obtained.Undefiled (αμιαντον amianton). Old verbal adjective (note alliteration) from alpha privative and μιαινω miainō to defile, without defect or flaw in the title, in N.T. only here, James 1:27; Hebrews 13:4.That fadeth not away Alliterative and verbal adjective again from alpha privative and μαραινω marainō (to dry up, to wither, as in James 1:11), late and rare word in several inscriptions on tombs, here only in N.T. These inscriptions will fade away, but not this inheritance in Christ. It will not be like a faded rose.Reserved (τετηρημενην tetērēmenēn). Perfect passive participle of τηρεω tēreō old verb, to take care of, to guard. No burglars or bandits can break through where this inheritance is kept (Matthew 6:19.; John 17:11.). Cf. Colossians 1:5, where laid away” (αποκειμενην apokeimenēn) occurs.For you More graphic than the mere dative. [source]
Alliterative and verbal adjective again from alpha privative and μαραινω marainō (to dry up, to wither, as in James 1:11), late and rare word in several inscriptions on tombs, here only in N.T. These inscriptions will fade away, but not this inheritance in Christ. It will not be like a faded rose.Reserved (τετηρημενην tetērēmenēn). Perfect passive participle of τηρεω tēreō old verb, to take care of, to guard. No burglars or bandits can break through where this inheritance is kept (Matthew 6:19.; John 17:11.). Cf. Colossians 1:5, where laid away” (αποκειμενην apokeimenēn) occurs.For you More graphic than the mere dative. [source]
Perfect passive participle of τηρεω tēreō old verb, to take care of, to guard. No burglars or bandits can break through where this inheritance is kept (Matthew 6:19.; John 17:11.). Cf. Colossians 1:5, where laid away” (αποκειμενην apokeimenēn) occurs. [source]
Rev., stored up. Lit., treasured up. The same word which is used in Luke 12:21, layeth up treasure. Sometimes with the kindred noun θησαυροὺς , treasures, as Matthew 6:19; lit., treasure treasures. [source]
Instrumental case again referring to λογωι logōi in 2 Peter 3:6.Have been stored up (τετησαυρισμενοι εισιν tethēsaurismenoi eisin). Perfect passive indicative of τησαυριζω thēsaurizō for which verb see Matthew 6:19; Luke 12:21.For fire Dative case of πυρ pur not with fire (instrumental case). The destruction of the world by fire is here pictured as in Joel 2:30.; Psalm 50:3.Being reserved (τηρουμενοι tēroumenoi). Present passive participle of τηρεω tēreō for which see 2 Peter 2:4.Against Unto. As in 2 Peter 2:4, 2 Peter 2:9 and see 1 Peter 1:4 for the inheritance reserved for the saints of God. [source]
Perfect passive indicative of τησαυριζω thēsaurizō for which verb see Matthew 6:19; Luke 12:21. [source]