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2807. kleis
Lexical Summary
kleis: Key

Original Word:κλείς
Part of Speech:Noun, Feminine
Transliteration:kleis
Pronunciation:klays
Phonetic Spelling:(klice)
KJV: key
NASB:key, keys
Word Origin:[fromG2808 (κλείω - shut)]

1. a key (as shutting a lock)
{literally or figuratively}

Strong's Exhaustive Concordance
key.

Fromkleio; a key (as shutting a lock), literally or figuratively -- key.

see GREEKkleio

NAS Exhaustive Concordance
Word Origin
fromkleió
Definition
a key
NASB Translation
key (4), keys (2).

Thayer's Greek Lexicon
STRONGS NT 2807: κλείς

κλείς,κλειδός, accusativeκλεῖδα andκλεῖν (Luke 11:52;Revelation 3:7), accusative pluralκλεῖδας andκλείς (Matthew 16:19;Revelation 1:18; cf. Kühner, § 130, i., p. 357;Winers Grammar, 65 (63), cf.Buttmann, 24 (22); (WH's Appendix, p. 157)), (fromHomer down);a key. Since the keeper of the keys has the power to open and to shut, the wordκλείς is figuratively used in the N. T. to denote power and authority of various kinds (cf.B. D., under the word) viz.τοῦφρέατος, to open or unlock the pit,Revelation 9:1, cf.;τῆςἀβύσσου, to shut,Revelation 20:1, cf.;τοῦθανάτουκαίτοῦᾅδου, the power to bring back into life from Hades and to leave there,Revelation 1:18;τῆςγνώσεως, the ability and opportunity to obtain knowledge,Luke 11:52;τῆςβασιλείαςτῶνοὐρανῶν (seeβασιλεία, 3 e., p. 97b under the end),Matthew 16:19;τοῦΔαυίδ, the power of David (who is a type of the Messiah, the second David), i. e. of receiving into the Messiah's kingdom and of excluding from it,Revelation 3:7 (apparently afterIsaiah 22:22, whereκλείςοἴκουΔαυίδ is given to the steward of the royal palace).

Topical Lexicon
Literal and Cultural Background

In the biblical world a key was typically an iron or wooden bar designed to slide bolts within heavy doors or gates. Possession of such an object assumed responsibility for the security of a house, a city gate, a royal treasury, or even a prison. Because only a limited number of trustworthy persons carried keys, the image naturally conveyed delegated authority and exclusive access.

Symbolism of Authority and Stewardship

From Genesis onward, Scripture links opening and shutting with divine prerogatives. When the New Testament employs this imagery, it underscores sovereignty and stewardship. A key does not create a door; it controls passage through one already established. Thus, the metaphor communicates that God alone grants entry to salvation, revelation, and judgment, yet He entrusts human or angelic agents to administer that access.

The Key of Knowledge:Luke 11:52

Jesus warns the experts in the law, “Woe to you experts in the law! You have taken away the key of knowledge” (Luke 11:52). By mishandling God’s self-revelation, the scribes barred others from understanding the way of life while refusing to enter themselves. The scene exposes the grave accountability of teachers: withholding the gospel locks the door of eternal life for listeners.

The Keys of the Kingdom:Matthew 16:19

To Peter, representing the apostolic foundation of the church, Jesus declares, “I will give you the keys of the kingdom of heaven” (Matthew 16:19). Binding and loosing echo rabbinic terms for permitting and forbidding, but Christ adds heavenly ratification. Through the proclamation of the gospel, apostolic doctrine, baptism, and church discipline, the church opens the kingdom to repentant believers and shuts it against unrepentant unbelief. The authority is functional and declarative, never autonomous from the Lord who owns the kingdom.

Christ’s Supreme Dominion:Revelation 1:18 and 3:7

The risen Jesus proclaims, “I hold the keys of Death and of Hades” (Revelation 1:18). No grave can resist His command. Later He addresses Philadelphia as the One “who holds the key of David. What He opens no one can shut, and what He shuts no one can open” (Revelation 3:7), drawing onIsaiah 22:22. Royal messianic authority guarantees open doors for faithful witness and irrevocably secures their future.

Eschatological Restraint and Release:Revelation 9:1; 20:1

When the fifth trumpet sounds, a fallen star “was given the key to the pit of the Abyss” (Revelation 9:1), initiating demonic torment under divine limits. After the final battle an angel descends “with the key to the Abyss” to imprison Satan (Revelation 20:1). In both scenes, judgment proceeds only when God hands over—or withdraws—the key. Evil never possesses ultimate control; the Almighty delegates and revokes authority according to His redemptive timeline.

Theology of Access and Exclusion

1. Revelation is a gift: human wisdom cannot craft the key; God provides it through Christ and Scripture.
2. Salvation is sovereign yet mediated: the church announces the open door, but entrance still depends on personal faith in Christ.
3. Judgment is certain: the same Lord who opens for believers also secures the dungeon for unrepentant rebels.

Historical Interpretation

Early fathers such as Irenaeus saw inMatthew 16 an apostolic transmission of gospel truth; the Reformers emphasized that the keys operate wherever the Word is rightly preached and the sacraments rightly administered. Throughout church history the metaphor has guarded both the necessity of the visible church and the priority of Scripture over human tradition.

Implications for Ministry Today

• Preachers and teachers must wield the key of knowledge responsibly, clarifying—not obscuring—the way of salvation.
• Congregations exercise the keys of the kingdom when they admit new believers by confession and remove persistent, unrepentant offenders, always aiming at restoration.
• Pastoral care draws comfort from Christ’s possession of the keys of Death and Hades, assuring believers that neither grave nor devil can separate them from His love.
• Evangelism trusts that Christ alone opens hearts; faithful witness aligns with His sovereign timing.

Practical Encouragement

Believers may walk through every God-opened door with confidence, knowing no human or demonic power can bar their entry. Conversely, any path God shuts is for their protection and His glory. Holding fast to the One who bears the keys, the church lives in holy assurance and urgent mission until He returns.

Forms and Transliterations
κλειδα κλείδα κλεῖδα κλειδας κλεῖδας κλειδός κλειδών κλειν κλείν κλεῖν κλεις κλείς κλεὶς κλεῖς kleida kleîda kleidas kleîdas klein kleîn kleis kleìs kleîs
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Interlinear GreekInterlinear HebrewStrong's NumbersEnglishman's Greek ConcordanceEnglishman's Hebrew ConcordanceParallel Texts
Englishman's Concordance
Matthew 16:19N-AFP
GRK:σοι τὰςκλεῖδας τῆς βασιλείας
NAS: I will giveyou the keys of the kingdom
KJV: unto theethe keys of the kingdom
INT: to you thekeys of the kingdom

Luke 11:52N-AFS
GRK:ἤρατε τὴνκλεῖδα τῆς γνώσεως
NAS: For you have taken awaythe key of knowledge;
KJV: ye have taken awaythe key of knowledge:
INT: you took away thekey of the knowledge

Revelation 1:18N-AFP
GRK:ἔχω τὰςκλεῖς τοῦ θανάτου
NAS: and I havethe keys of death
KJV: and havethe keys of hell and
INT: have thekeys of death

Revelation 3:7N-AFS
GRK:ἔχων τὴνκλεῖν Δαυίδ ὁ
NAS: who hasthe key of David,
KJV: he that haththe key of David,
INT: has thekey of David who

Revelation 9:1N-NFS
GRK:αὐτῷ ἡκλεὶς τοῦ φρέατος
NAS: to the earth;and the key of the bottomless
KJV: was giventhe key of the bottomless
INT: to it thekey of the pit

Revelation 20:1N-AFS
GRK:ἔχοντα τὴνκλεῖν τῆς ἀβύσσου
NAS: holdingthe key of the abyss
KJV: havingthe key of the bottomless pit
INT: having thekey of the abyss

Strong's Greek 2807
6 Occurrences


κλεῖδα — 1 Occ.
κλεῖδας — 1 Occ.
κλεῖν — 2 Occ.
κλεῖς — 2 Occ.

2806
2808
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