Lexical Summary komizó: To receive, to bring, to carry, to recover Original Word: κομίζω Strong's Exhaustive Concordance bring, receive. From a primary komeo (to tend, i.e. Take care of); properly, to provide for, i.e. (by implication) to carry off (as if from harm; genitive case obtain) -- bring, receive. NAS Exhaustive Concordance Word Originfrom komeó (to take care of) Definition to bear, carry NASB Translation brought (1), obtaining (1), receive (4), receive back (1), received...back (2), receiving (1), recompensed (1). Thayer's Greek Lexicon STRONGS NT 2865: κομίζωκομίζω: 1 aorist participle feminine κομίσασα; middle, present participle κομιζόμενος; 1 future κομίσομαι (Ephesians 6:8 L T Tr WH; Colossians 3:25 L text WH) and Attic κομιοῦμαι (Colossians 3:25 R G L marginal reading T Tr; (Ephesians 6:8 R G); 1 Peter 5:4; cf. (WHs Appendix, p. 163f); Buttmann, 37 (33); (Winers Grammar, § 13, 1 c.; Veitch, under the word)), participle κομιουμενος (2 Peter 2:13 (here WH Tr marginal reading ἀδικούμενοι; see ἀδικέω, 2 b.)); 1 aorist ἐκομισάμην,(lButtmann, § 135, 1); rare in the Sept., but in Greek writings from Homer down, frequent in various senses; 1. to care for, take care of, provide for. 2. to take up or carry away in order to care for and preserve. 3. universally, to carry away, bear off. 4. to carry, bear, bring to: once so in the N. T., viz. ἀλάβαστρον, Luke 7:37. Middle (as often in secular authors) to carry away for oneself; to carry off what is one's own, to bring back; i. e. a. to receive, obtain: τήν ἐπαγγελίαν, the promised blessing, Hebrews 10:36; Hebrews 11:39 (τάς ἐπαγγελίας L; so T Tr WH in Hebrews 11:13); σωτηρίαν ψυχῶν, 1 Peter 1:9; τῆς δόξης στέφανον, 1 Peter 5:4; μισθόν ἀδικίας, 2 Peter 2:13 (see above) (τόν ἄξιον τῆς δυσσεβείας μισθόν, 2 Macc. 8:33; δόξαν ἐσθλην (others, καρπίζεται), Euripides, Hipp. 432; τήν ἀξίαν παρά θεῶν, Plato, legg. 4, p. 718 a., and other examples elsewhere). b. to receive what was previously one's own, to get back, receive back, recover: τό ἐμόν σύν τόκῳ, Matthew 25:27; his son (of Abraham after he had consented to sacrifice Isaac), Hebrews 11:19 (2 Macc. 7:29; τόν ἀδελφόν ἀνυβριστον, Philo de Josepho § 35; οἱ δέ παῥ ἐλπίδας ἑαυτούς κεκομίσμενοιt, having received each other back, been restored to each other, contrary to their expectations, of Abraham and Isaac after the sacrifice of the latter had been prevented by God, Josephus, Antiquities 1, 13, 4; τήν ἀδελφήν, Euripides, Iph. T. 1362; used of the recovery of hostages, captives, etc., Thucydides 1, 113; Polybius 1, 83, 8; 3, 51, 12; 3,40, 10; the city and temple, 2 Macc. 10:1; a citadel, a city, often in Polybius; τήν βασιλείαν, Aristophanes an. 549; τήν πατρῴαν ἀρχήν, Josephus, Antiquities 13, 4, 1). Since in the rewards and punishments of deeds, the deeds themselves are as it were requited and so given back to their authors, the meaning is obvious when one is said κομίζεσθαι that which he has done, i. e. either the reward or the punishment of the deed (Winer's Grammar, 620f (576)): 2 Corinthians 5:10; Colossians 3:25; with παρά κυρίου added, Ephesians 6:8; ((ἁμαριταν, Leviticus 20:17); ἕκαστος, καθώς ἐποίησε, κομειται, the Epistle of Barnabas 4, 12 [ET]). (Compare: ἐκκομίζω, συγκομίζω.) The verb rendered by Strong’s 2865 traces a movement from one domain to another—either bringing something to its proper destination or receiving it back as one’s own. In Scripture this movement consistently serves the purpose of stewardship, reward, or fulfillment of promise. Whether the subject is a servant returning a master’s money, a believer receiving a crown, or Abraham welcoming Isaac back from apparent death, the word draws a line between faith-filled action and its appointed outcome. Occurrences and Thematic Groupings • Matthew 25:27 – stewardship and financial accountability Stewardship and Future Accountability In the parable of the talents Jesus places the verb in the mouth of the returning master: “on my return I would have received it back with interest” (Matthew 25:27). The servant’s failure to act breaks the connection between entrustment and reception, underscoring that believers are custodians, not owners. Paul develops the same truth when he writes, “each one may receive what is due for the things done while in the body” (2 Corinthians 5:10). The certainty of a coming audit motivates diligent service and fearful reverence. Faith, Perseverance, and the Promised Reward Hebrews repeatedly pairs the verb with the language of promise. “You need to persevere, so that after you have done the will of God, you will receive what He has promised” (Hebrews 10:36). The writer freely acknowledges that earlier saints “did not receive what was promised” (Hebrews 11:39), yet their faith was not in vain; the final reception awaits the consummation shared with all the redeemed. Abraham’s experience anticipates this: “he did receive Isaac back from death” (Hebrews 11:19), a living parable of resurrection hope. Present Ministry: Bringing Gifts to Christ Luke highlights the immediate, concrete sense of the term when a forgiven woman “brought an alabaster jar of perfume” (Luke 7:37) to anoint Jesus. The act models what it means to carry the fruit of gratitude into the Lord’s presence. Every sacrificial offering—whether material support, acts of mercy, or praise—echoes her devotion, making worship a present-tense fulfillment of the verb. Eschatological Dimensions Peter lifts the word to its climactic setting: “you will receive the crown of glory that will never fade away” (1 Peter 5:4). Likewise believers are “receiving the goal of your faith, the salvation of your souls” (1 Peter 1:9). The perfective aspect in both contexts stresses that ultimate reception has already begun yet awaits full manifestation at Christ’s appearing. The verb thus bridges the “already” and the “not yet,” assuring Christians that what is laid up in heaven will unfailingly be brought to them. Historical and Cultural Background Outside the New Testament, contemporary papyri use the term for reclaiming goods from storage, retrieving debts, and bringing home produce. Such mundane transactions lend color to the biblical picture: God’s promises are not ethereal wishes but secured assets awaiting collection. First-century hearers would instinctively link the word with documented entitlement and rightful possession. Pastoral and Discipleship Applications 1. Encourage faithful labor by emphasizing that nothing done “in the Lord” is ever lost; all will be received again with compound interest in the age to come. The journey implied in Strong’s 2865 always ends in the hands of the rightful owner—whether that owner is the master reclaiming his investment, the worshiper presenting a gift, or the Lord bestowing an imperishable crown. Englishman's Concordance Matthew 25:27 V-AIM-1SGRK: ἐλθὼν ἐγὼ ἐκομισάμην ἂν τὸ NAS: and on my arrival I would have received my [money] back with interest. KJV: I should have received mine own with INT: having come I should have received anyhow Luke 7:37 V-APA-NFS 2 Corinthians 5:10 V-ASM-3S Ephesians 6:8 V-FIM-3S Colossians 3:25 V-FIM-3S Hebrews 10:36 V-ASM-2P Hebrews 11:19 V-AIM-3S Hebrews 11:39 V-AIM-3P 1 Peter 1:9 V-PPM-NMP 1 Peter 5:4 V-FIM-2P Strong's Greek 2865 |
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