Lexical Summary kaió: To burn, to set on fire Original Word: καίω Strong's Exhaustive Concordance burn, light. Apparently a primary verb; to set on fire, i.e. Kindle or (by implication) consume -- burn, light. NAS Exhaustive Concordance Word Origina prim. verb Definition to kindle, burn NASB Translation blazing (1), burned (2), burning (5), burns (2), light (1), lit (1). Thayer's Greek Lexicon STRONGS NT 2545: καίωκαίω (Vanicek, p. 98); passive, present καίομαι; perfect participle κεκαυμενος; 1 future καυθήσομαι (1 Corinthians 13:3 Tdf., where R G L Tr give the solecistic future subjunctive καυθήσωμαι, on which cf. Lob. ad Phryn., p. 720f; Winers Grammar, § 13, 1 e.; Buttmann, 35f (31)); (Sophocles Lexicon, Introduction, p. 40; WHs Appendix, p. 172; Tdf Proleg., p. 122. WH text, Lachmann's stereotypeed edition read καυχήσωμαι (with א A B etc.); on this reading see WHs Appendix, ad loc.; A. W. Tyler in Bib. Sacr. for July 1873, p. 502f; cf. Scrivener, Introduction, etc., p. 629f; Tregelles, Printed Text etc., p. 191f; Tdf. ad loc.); the Sept. for בִּעֵר, שָׂרַף etc.; (from Homer down); 1. to set fire to, light: λύχνον, Matthew 5:15; passive participle καιόμενος, burning, Luke 12:35; Revelation 4:5; Revelation 8:10; Revelation 19:20; with πυρί added, Hebrews 12:18; Revelation 8:8; Revelation 21:8; in figurative discourse λύχνος καιόμενος, a light showing the right way, John 5:35 (a comparison pointed at the Jews, to whom John the Baptist had been as a torch lighted for a merry-making); metaphorically, ἡ καρδία ἦν καιομένη was glowing, burning, i. e. was greatly moved, Luke 24:32 (Winers Grammar, § 45, 5; Buttmann, § 144, 28). 2. to burn, consume with fire: passive, John 15:6; 1 Corinthians 13:3 (see above); with πυρί added (cf. igni cremare, Caesar b. g. 1, 4), Matthew 13:40 G Tr for R L T WH κατακαίεται. (Compare: ἐκκαίω, κατακαίω.) Strong’s Greek 2545 captures the vivid image of something set ablaze and actively burning. Its eleven New Testament occurrences range from literal flames before the throne of God to figurative descriptions of fervent devotion or final judgment. Together they present a unified testimony: in Scripture, fire is never neutral. It illuminates, purifies, empowers, and, when rejected, destroys. Literal Uses in Narrative Settings • Matthew 5:15 depicts an ordinary household scene: “Nor do people light a lamp and put it under a basket”. Here the verb underscores the intentional act of providing light for others. Figurative Descriptions of Inner Experience Luke 24:32 records the disciples’ testimony after the Emmaus road encounter: “Were not our hearts burning within us while He talked with us on the road and opened the Scriptures to us?” The verb conveys an inward flame of conviction and revelation. Similarly, John 5:35 calls John the Baptist “a lamp that was burning and shining,” illustrating how a person set ablaze by truth becomes a beacon for others. Fire as Divine Presence and Judgment Several Revelation passages employ the term for eschatological judgment. Revelation 8:8 and 8:10 describe a “great mountain burning with fire” and a “great star…burning like a torch,” apocalyptic images that portend worldwide upheaval. Revelation 19:20 and 21:8 culminate in the “lake of fire burning with sulfur,” the final destination of the beast, false prophet, and all who persist in unbelief. John 15:6 foreshadows that fate in agricultural metaphor: branches that fail to abide in Christ are “thrown into the fire and burned.” The warning is not arbitrary; separation from the True Vine inevitably ends in combustion. Burning Zeal and Spiritual Vitality Scripture consistently links this verb with spiritual alertness. The vigilant servants of Luke 12:35 keep lamps lit; the disciples on the Emmaus road feel spiritual ignition; the early audience of John the Baptist is drawn to a life aflame with truth. In personal devotion, the word calls believers to sustained warmth rather than intermittent sparks. Intertextual Links with the Old Testament The burning bush (Exodus 3), the continual fire on the altar (Leviticus 6:13), and Elijah’s fiery confrontation on Carmel (1 Kings 18) all anticipate the New Testament’s use of the verb. Each scene presents fire as both revelation and separator—making holy what receives it and consuming what resists it. Eschatological Expectation From Revelation’s heavenly torches to the lake of fire, the verb maps a trajectory: the God who now shines in grace will finally blaze in judgment. Believers who walk in the light need not fear the coming conflagration; indeed, Hebrews 12:29 reminds, “our God is a consuming fire,” yet that very fire purifies His people even as it punishes rebellion. Historical Church Interpretation Early church writers contrasted the “flamma caritatis” (flame of love) with the “ignis gehennae” (fire of Gehenna), illustrating both aspects found in these eleven occurrences. Medieval liturgy borrowed John 5:35 to describe saints whose lives “ardeant et luceant” (burn and shine). Reformation commentators stressed John 15:6 as a sober call to perseverance. Modern mission movements often cite Luke 12:35, urging workers to keep their lamps trimmed amid global darkness. Pastoral and Ministry Applications 1. Discipleship—John 15:6 and Luke 12:35 press home the necessity of abiding and readiness. Conclusion Strong’s 2545 threads through the New Testament as a glowing reminder that God’s redemptive plan is fiery by nature—kindling hearts, illuminating paths, and ultimately consuming all that opposes His kingdom. To encounter this fire in Christ is to find both light and life; to resist it is to face unquenchable flames. Englishman's Concordance Matthew 5:15 V-PIA-3PGRK: οὐδὲ καίουσιν λύχνον καὶ NAS: nor does [anyone] light a lamp and put KJV: Neither do men light a candle, and INT: Nor do they light a lamp and Luke 12:35 V-PPM/P-NFP Luke 24:32 V-PPM/P-NFS John 5:35 V-PPM/P-NMS John 15:6 V-PIM/P-3S Hebrews 12:18 V-RPM/P-DNS Revelation 4:5 V-PPM/P-NFP Revelation 8:8 V-PPM/P-NNS Revelation 8:10 V-PPM/P-NMS Revelation 19:20 V-PPM/P-GFS Revelation 21:8 V-PPM/P-DFS Strong's Greek 2545 |
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