Lexical Summary kleptés: Thief Original Word: κλέπτης Strong's Exhaustive Concordance thief. From klepto; a stealer (literally or figuratively) -- thief. Compare leistes. see GREEK klepto see GREEK leistes HELPS Word-studies 2812 kléptēs – a thief who steals by stealth (in secret), rather than in the open with violence (WS, 591). NAS Exhaustive Concordance Word Originfrom kleptó Definition a thief NASB Translation thief (12), thieves (4). Thayer's Greek Lexicon STRONGS NT 2812: κλέπτηςκλέπτης, κλέπτου, ὁ (κλέπτω) (from Homer down), the Sept. for גַּנָּב, a thief: Matthew 6:19; Matthew 24:43; Luke 12:33, 39; John 10:1, 10; 1 Corinthians 6:10; 1 Peter 4:15; an embezzler, pilferer, John 12:6; ἔρχεσθαι or ἥκειν ... ὡς κλέπτης ἐν νυκτί, equivalent to to come unexpectedly, 1 Thessalonians 5:2, 4; 2 Peter 3:10; Revelation 3:3; Revelation 16:15; the name is transferred to false teachers, who do not care to instruct men, but abuse their confidence for their own gain, John 10:8. (Synonym: see λῃστής, at the end.) Topical Lexicon Overviewκλέπτης appears sixteen times in the Greek New Testament and consistently denotes one who illegitimately takes what is not his, whether material goods, spiritual prerogatives, or unsuspecting lives. Scripture employs the word both literally and metaphorically, setting it against God’s righteous character and calling believers to vigilance, repentance, and transformed living. Old Testament Foundations The command, “You shall not steal” (Exodus 20:15), stands as a timeless moral absolute. Prophets repeatedly linked theft with covenant infidelity, social injustice, and idolatry (Jeremiah 7:9; Hosea 4:2). This background shapes every New Testament use of κλέπτης; the sin is never treated in isolation but as a violation of love for God and neighbor. Occurrences in the Gospels 1. Treasure and Security – In the Sermon on the Mount Jesus warns, “Do not store up for yourselves treasures on earth, where moth and rust destroy, and where thieves break in and steal” (Matthew 6:19-20). The presence of κλέπται highlights the insecurity of earthly wealth and urges heavenly investment. 2. Watchfulness – Two parables employ the house-breaker image (Matthew 24:43; Luke 12:39). The master’s unexpected return illustrates the Messiah’s coming; disciples must live in a perpetual state of readiness so the “thief” motif will never catch them unprepared. 3. Generosity over Greed – Luke 12:33 encourages selling possessions and giving to the poor, contrasting kingdom stewardship with the corrosive work of the thief. 4. True versus False Shepherds – John 10 sets κλέπτης in stark relief. Jesus says, “The thief comes only to steal and kill and destroy. I have come that they may have life” (John 10:10). Earlier He branded all prior illegitimate leaders “thieves and robbers” (John 10:8). Judas Iscariot is later called “a thief” who pilfered the moneybag (John 12:6), proving that proximity to Christ does not immunize against covetousness. Apostolic Warnings and Ethical Calls 1 Corinthians 6:10 lists “thieves” among those who “will not inherit the kingdom of God.” Paul’s vice list carries a missional edge: the Corinthian believers once lived this way but were “washed… sanctified… justified” (1 Corinthians 6:11). Conversion thus includes a radical ethical reversal. Peter exhorts, “Let none of you suffer as a murderer or thief” (1 Peter 4:15). The church must ensure that its persecution is for righteousness, not wrongdoing. Eschatological ‘Thief in the Night’ Motif Three key passages employ κλέπτης to describe the Day of the Lord: • “The day of the Lord will come like a thief in the night” (1 Thessalonians 5:2). In each text suddenness not stealth is primary; the Lord’s arrival is inevitable and inescapable. Believers are “sons of light” (1 Thessalonians 5:4) and therefore should not be overtaken. Historical and Social Context First-century Palestine and the wider Roman Empire experienced pervasive property crime, aggravated by economic disparity and political unrest. Nighttime burglary of unguarded homes, roadside banditry, and embezzlement of communal funds (as with Judas) were common. Jesus’ imagery resonated immediately with hearers who often built mud-brick homes vulnerable to break-ins. Theological Significance 1. Sin against God and Neighbor – Theft is anti-covenantal, rejecting God’s provision and despising the image of God in others. 2. Spiritual Usurpation – False teachers “steal” authority and lead sheep astray (John 10). Satan himself embodies ultimate thievery, robbing glory due to God and lives meant for abundant life. 3. Sudden Judgment – The repeated “thief” metaphor for Christ’s return underscores accountability. No external sign eliminates the element of surprise; preparedness is spiritual, not merely intellectual. Ministry Implications • Discipleship – New believers must learn honest labor and generous giving (cf. Ephesians 4:28), severing all forms of theft, including deceptive business practices and digital piracy. Suggested Areas for Further Study • Distinction between κλέπτης (thief) and ληστής (robber/bandit) in the Gospels. κλέπτης thus serves as a vivid scriptural marker of sin’s nature, Christ’s shepherding care, and the sudden consummation of God’s redemptive plan. Forms and Transliterations κλεπται κλέπται κλέπτη κλέπτην κλεπτης κλέπτης κλέπτου κλεπτών kleptai kléptai kleptes kleptēs kléptes kléptēsLinks Interlinear Greek • Interlinear Hebrew • Strong's Numbers • Englishman's Greek Concordance • Englishman's Hebrew Concordance • Parallel TextsEnglishman's Concordance Matthew 6:19 N-NMPGRK: καὶ ὅπου κλέπται διορύσσουσιν καὶ NAS: and where thieves break KJV: and where thieves break through and INT: and where thieves break in and Matthew 6:20 N-NMP Matthew 24:43 N-NMS Luke 12:33 N-NMS Luke 12:39 N-NMS John 10:1 N-NMS John 10:8 N-NMP John 10:10 N-NMS John 12:6 N-NMS 1 Corinthians 6:10 N-NMP 1 Thessalonians 5:2 N-NMS 1 Thessalonians 5:4 N-AMP 1 Peter 4:15 N-NMS 2 Peter 3:10 N-NMS Revelation 3:3 N-NMS Revelation 16:15 N-NMS Strong's Greek 2812 |
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