Mat 10:30 But even the hairs of your head are all numbered.
Mat 10:31 Fear not therefore, you are of more value than many sparrows.

"Hair" is thrix, which is both the hair of humans and animals.

"Numbered" is arithmeo, (look familiar?) which means "to count," and "to number," but for the tax collector it also means "to count out," "to pay," and "to account."

If you notice, the previous verse is about the price and value of things. A more accurately translation could be "But even the head of your head are accounted for" of even "paid for."

"Are of more value" is from diaphero, which means "to bear or carry though a place," "to carry in different ways," "to test," "to prove," "to differ," "to excel," "to surpass," and "to quarrel."

Here the meaning seems to be "to surpass," but there are other possibilities.

"Than many" is polus, which means just "many," "much," or "large." There is no "than" in the verse, but Greek really doesn't have a word that works like "than."

I would translated this last verse as "Fear not therefore, you surpass many sparrows." With unspoken idea being that we surpass both the value of sparrows in God's eyes and in the amount of attention we get from God.

Mat 10:29 Are not two sparrows sold for a penny? and one of them shall not fall on the ground without your Father.

This verse seems like a change of subject from the previous verse about people being able to kill your body but not your soul, but looking at the Greek, it is a clear continuation of that idea.

"Sparrows" is strouthion, which actually means a "tiny sparrows" from strouthos, "sparrow." These were sold at the temple as the least expensive animal sacrifices.

"Sold" is from poleo, which means "to exchange" and "to barter." When this word is applied to people (as it is metaphorically here), it means "to betray" or "to give up."

"Penny" is from assarion, which was one-tenth of a drachma, which was the standard silver coin of Greece.

"Fall" is pipto, which means "to fall" and "to fall down." It is the root word for dozens of Greek terms involving moving from a higher state to a lower one. Like our word "to fall" it has a number of special meanings including "to fall into a given class," "to prostrate," "to fall from power," "to perish," and so on.

"Ground" is "ge" which means "earth." Like our word "earth" it can mean "the whole planet," "the ground," or "arable land."

"Without" is aneu, which means "without," "far from," and "except."

The ideas here are that:
The smallest creatures are sold for little money as a sacrifice.
The smallest people are betrayed for practically notihng for religious reasons.
Not even the smallest can be brought down to earth without God's permission.

Mat 10:28 And do not fear those who kill the body, but are not able to kill the soul: but rather fear him who is able to destroy both soul and body in hell.

This statements are always interesting because they touch on Christ's unique perspective on the afterlife.

"Kill" is apokteino, which means "to kill" and "to slay" but it is a stronger form than the normal verb kteino. It is more like our "destroy."

"Body" is soma, which is the physical substance of things, the body of men and animals or of heavenly bodies or groups of people.

"Able" is dunamai , which means "to be capable" and "to be strong enough."

"Soul" is psuche, which means life, breath, and spirit.

So, an interesting reading would be "Do not fear those who can destroy the body but not your life."

"Hell" is geenna, which is Greek for Gehenna, the valley of Hinnom (the Hebrew word), south of Jeruselem where trash, including diseased animals and human corpses was burned. A constant fires was kept burning there. This area was originally where children were sacrificed to Baal, and Baal (Beelzebub, "lord of the flies") is the name that Christ says others call him as the personification of evil.

So the question in my mind is who is the "him" we are suppose to fear? Who is it that destroys both the body and soul? Is it God, the devil, or ourselves? The devil seems the least likely since this is a question of who is dunamai, "strong enough." The question is who destroyed bodies and life in Gehenna? The answer is those who sacrificed their children there, and it was something that they did for themselves. They not only murdered living bodies but they killed off their own future.

Mat 10:27
What I tell you in darkness, you speak in light: and what you hear in the ear, you preach upon the housetops.

Another verse with many meanings, especially the first part, all of them interesting.

"What" is hos, which means "who," "what," "which" and "that." (A different word with the same spelling means "like" or "as.")

"I tell" is lego, which has three distinct meanings. It means "to lay asleep" and "to lull asleep." It also means "to gather" and "to pick up." Finally, it means "to say" and "to speak." It also has a many ancillary meanings such as "to count" ("to number" or like we might say, "to recount" a story) or "to choose for yourself."

"Darkness" is skotia, which means both "darkness" and is the metaphor for "ignorance."

"You speak" is epo (yes, an entirely different word), which means "to say" but it only has a definitive past tense (a finished action). It is from epos, which means "utterance."

"Light" is phos, which means both "light" and is the metaphor for "knowledge."

So this first part can also mean: "As I gather you in ignorance and you spoke in knowledge." or "That which lulled you to sleep in the darkness and you spoke in the light." The first describes a transformation, while the second describes learning slowly penetrating our thought.

"Preach" is kerusso, which means to "act as a herald" and "to make a proclaimation."

"On" is epi, which mean "upon," "at" or "before."

"Housetops" is doma, which means a "a house," "a hall," "a roof," or "a family." If isn't the word Matthew usually uses from "house" or "household," which is oikia.

So Christ describes the apostles proclaiming from the rooftop or before a hall.

Mat 10:26
Do not fear them therefore: for there is nothing covered that will not be revealed; and hid that will not be known.

"Fear" is phobeo, which means "to terrify" and "to put to flight."

"Nothing covered" is oudeis ("no one," "nothing") kalupto, which means "to cover" and "to conceal." It is a verb, not an adjective. It is from the noun kaluptra, which means a "head covering" or "veil."

"Not be revealed" is apokalupto, the negative of kalupto which means "uncover" and "to make bare."

"Hid" is kruptos (kruptos), which is an adjective meaning "hidden" and "secret."

"Known" is ginosko which means "to know," "to recognize," and "to give recognition to."

So an alternative translation (eliminating some double negatives) would be: "Do not run from them because those concealing will be uncovered and the hidden will be recognized."

Mat 10:25 It is enough for the disciple that he be as his master, and the servant as his lord. If they have called the master of the house Beelzebub, how much more [shall they call] those of his household?

This is one of those verses where about half of the original meaning in Greek, including a central pun, is lost in the English translation. The basis of this verse and definition of "disciple, master, servant, and lord" are addressed in the previous post.

"It is enough" is arketos, which means "sufficient." It is the adjective form of arkeo, which means "to ward off," and "to keep off" and which is used to mean "to be strong enough," "to be a match for," and "to be satisfied with."

"Be" is ginomai, which means "to become," "to arise," and "to be finished."

"Master of the house" is oikodespotes, which means literally "house lord." Despotes is a synonym for kurios, the term translated here as "lord."

"Beelzebub" is from the Greek Beelzeboul, which is from the Hebrew ba‘al zbûb, which means "Lord [of the] Flies" which is a mockery of the Hebrew ba‘al zbûl, "Lord Prince." Ba'al, of course, was one of the pagan gods mentioned often in the Old Testament.

"How much" is posos, which means "how great," "how many," and "how much."

"Those of his household" is oikiakos, which means "a member of the household.

The root of both oikodespotes and oikiakos is oikia, which means both a physical house and a group living in a house, a family.

So the verse says that it is strong enough that the student and the slave becomes like the teacher and master. For some reason, the KJV often confusings the concept of "being" and "becoming,"but these ideas were central in Christ teaching. The nature of the Father is "being." His name means "the existing one." Christ describes the nature of the world as "becoming." Specifically in the Lord's Prayer, the Father's will "becoming" on earth and in heaven. In the previous verse, we had the recognition that people are not equal, but through the magic of time, they become like each other.

The verse then goes onto make a pun. it says that if people call "the lord of the house" the "lord of the flies" what will they call the "members of the house." Matthew recorded that Christ is frequently making little jokes like this that aren't captured in English. In the original, Christ seems more clever and witty and light-hearted about things than in translation. After all, here he is basically making a little joke while taking about being persecuted.

Mat 10:24 The disciple is not above [his] master, nor the servant above his lord.

"Disciple" is mathetes, which means "learner," "pupil," "student," and "apprentice."

"Above" is huper, which means "over," "more than," and "above."

"Master" is didaskalos, which means "teacher," "master," and "trainer."

"Servant" is doulos, which means "a born slave," or "a bondsman." (People who are made into slave by war are described differently as andrapoda.)

"Lord" is kurios, which means "owner," "one in authority," and "one who has power."

Christ contrasts two ideas here. The difference in knowledge between one who learns one who teaches and the difference in authority between a slave and his owner. He makes it clear that those with knowledge are superior to those who are learning and those with authority are superior to those who are under their command.

While Christ was often very critical of society's judgments, Christ recognized that there was a legitimate hierarchy describing the differences among people. He was not a egalitarian in the sense that he thought such differences were trivial or meaningless.

Mat 10:23 But when they persecute you in this city, flee to another: for truly I tell you, You shall not have gone over the cities of Israel, until the Son of man comes.

The first part of this verse is not at all controversial.
"Persecute" is dioko, which means "to pursue," "to chase," or "to drive."
"Flee" is pheugo, which means "to flee," and "to take flight."

The second part is more interesting because it seems to be a prophesy that the apostles will not go to all the cities of Israel before Christ returns, possibly from the dead. However, the Greek doesn't say anything like that.

"Gone over" is teleo, which means "to complete," "to fulfill," and "to accomplish." It also means "to bring to perfection," "to pay what one owes," and "to execute a legal document."

"Be" is not the verb "to be" but the partical an, which means something that can occur under the right circumstances. It is usually translated as "whosoever" in the New Testament.

"Comes" is erchomai, which means "to start or set out," "to appear," or "to come or go." It has a wide variety of uses in ancient Greek showing all manner of movement. It does NOT mean return, for which Matthew uses another verb.

My suggestion for the second part of this verse: "You will not have brought the cities of Israel to perfection before the Son of Man comes into his own." On other words, Christ is telling the apostles not to worry about the fact that they are not going to convince everyone on this, their first experience with spreading the word. If we apply this to our own lives, it is a statement about the limitations on the scope of our human accomplisments during any single campaign.

Mat 10:22 And you shall be hated by all for my name's sake: but he that endures to the end shall be saved.

"You shall be" seems to be a mistranslation. The verb used is esomai, which is the first person singular plural. I hate to contradict something this basic, but it seems to say "I shall be."

"Hated" is miseo. "My name's sake" is simply mou (my) onoma (name). "He that" is houtos, which is the demonstrative pronoun "those" or "these."

"Endures" is hupomeno, which means "to remain," or "to stay behind." "End" is telos.

"Shall be saved" is sozo, which is "to save" or "to keep safe."

Mat 10:21 And brother shall deliver up brother to death, and the father the child: and children shall rise up against parents, and cause them to be put to death.

"Delivery up" is paradidomi, which means "to give over" and is the same term used to describe being brought before councils.

"Death" is thanatos, which means "death" generally and the death penalty specifically. This is the first time that Christ uses the term in the Gospels. He has earlier used the term, nekros, "the dead," which refers to a dead body or the deceased.

"Rise up" is epanistamai, which means primarily "to go back," "to return," and secondarily "to go up," and "to ascend."

"Father" is the familar pater. Both "child" and "children" is the same word, teknon, "child."

"Against" is epi, a proposition that has many different meanings, including "upon," "on," "at," "by," "before," and "against."

"Parents" is goneus, which mean "progenitor" and can refer to parents or ancestors.

"To cause to be put to death" is thanatoo, the verb form of thanatos. It means "to put to death," and "to cause death," but it also means "to mortify."

Looking at the Greek, there is a reading very different from the traditional version possible here.
"Brother shall give over brother to death and the father the child: children shall go back upon their ancestors and mortify them."

Mat 10:19 But when they deliver you up, take no thought how or what you should speak: for it will be given you in that same hour what you shall speak.
Mat 10:20 For it is not you that speak, but the Spirit of your Father which speaks in you.

"Take no thought" is the negative of merimnao, which means "to be anxious" and "to care for" like we use the term "don't worry." "Speak" is laleo, which is not a formal speech but just talking, even "to chatter" or "prattle."

"Spirit" is pneuma, which literally means "wind" and "breath." It also has the meaning of "breath of life" and "divine inspiration."

Christ here is almost playing down the quality of what you might say under dire situations by using the term laleo. The point is that we shouldn't worry about the words. The chatter is a gift is a gift from God. I guess that includes this chatter as well.

Mat 10:17 But beware of men: for they will deliver you up to the councils, and they will scourge you in their synagogues;
Mat 10:18 And you shall be brought before governors and kings for my sake, for a testimony against them and the Gentiles.

"Beware" is the Greek prosecho, which means "hold to," "offer," or "to turn you mind toward," or "pay court to." But with apo (the term translated as "of") its meaning changes to "be on guard against." Apo is a term of separation, something like we would use the word "from."

"Deliver you up" is paradidomi , which literally means "to give over." "Councils" is sunedrion, which is the generic Greek term for council that the name of the great Jewish coucil, the Sanhedrin was taken from. "Synagogues" is from the Greek sunagoge, which means "a bringing together."

"Shall be brought" is ago, which means "to lead," "to carry," or "to fetch." "Governors" is from the Greek hegemon, which is a leader of any kind, but a term specifically used for the governors of provinces in Roman times. "Kings" is from basileus, which means a "king" or "chief." "Testimony" is marturion, which means "testimony" or "proof." "Gentiles" is ethnos, that is, "ethnics."

The most important word in the second version is one that DOESN'T appear in the original Greek. There is not Greek term "against" in the phrase.

Together, both verses say, "Be on your guard against men for they will give you to councils and scourge you in their meetings and you shall be led to governors and kings for my sake as their proof and the foreigners."

What is notable here is that it is the groups of people who are dangerous. These groups have to justify themselves before their rulers, but these rulers are not condemned in the Greek as they are they seem to be in the English. It is the mobs of men who are dangerous. This is very consistent with Christ's view of the inherent flaws in human society. Individuals can be good, but they have to be sought out. Society is dangerous.

Mat 10:16 Behold, I send you forth as sheep in the midst of wolves: therefore be as wise as serpents, and harmless as doves.

This has always been an interesting verse because it is the only place in the New Testament where being like a serpent seems to be a positive. Or is this the positive it appears? Both the serpents and the doves are inacurrately portrayed in our English version.

First "send forth" is the Greek, apostello, which is our source of the word "apostle." It means "to send off," "to send away," or "to dispatch."

The term used for "wise" is phronimos, which means "in one's right mind," "showing presence of mind," and "prudent." What does Christ mean when he attributes this characteristic to a snake?

The answer is not in Greek, but in biblical Hebrew. "Serpent" in Hebrew is nahash. The root of the word are the Hebrew letters Nun, Het and Shin, which means "to guess." The serpent was a tester. Satan's biblical role was not to tempt but to test. The serpent was a deceiver, but only in the sense that he didn't give away the truth. Instead, he tested your knowledge and faith.

When we talk about the "prudence of a snake," we are taking about someone who can keep their own council and someone who tests others. This is the heart of what Christ is explaining in the previous verses about researching what people are worth. Here he is making it clear that many people are "wolves," lukos, that is, cruel and rapacious. Until this point, Christ's followers have been just that, followers, sheep. However, they cannot be so trusting as they leave the fold as they are sent forth on their own. They must test people and be careful of them.

This brings us to the last phrase "harmless as doves," which is another very misleading translation.

"Harmless" is the Greek akeraios, which doesn't mean harmless at all. It means "pure," "unravaged," and "incorruptible." Why is a dove (peristera) pure and incorruptible? It is white and flies away from trouble.

So Christ is telling his followers that they must stop being trusting followers and become suspicious testers, careful of who they encounter and quick to flee from trouble to keep themselves pure.

Mat 10:15 Truly I say to you, It shall be more tolerable for the land of Sodom and Gomorrha on the day of judgment, than for that city.

"More tolerable" is anektoteros (the "more" version of anektos), which "bearable" or "sufferable."

"Day of judgment" is hemera (day) krisis. Krisis is the interesting term because its primary meaning is "separating," "distinguishing," "choice," and "decision." It also means a "turning point," which is the source of the meaning of "crisis" has in English. Only secondarily does it means "judgement" as in a court judgment.

While we have come to read lines like this as referring to the Last Judgment, in the Greek there is no article to distinguish this as "the day of judgment."

Christ is describing the level of suffering that we face when our lives reach a turning point. That turning point can be huge, such as when the separation from life, or merely a decision that we have to make. The suffering of Sodom and Gomorrah was relatively simple: a quick though painful death. Christ is saying that they are burdens that are less easy to bear. Certainly this is true for burden that continue for a lifetime rather than ending our life.

I do not see this verse simply as the threat of damnation. The question is, "What could be worse than the fate of Sodom and Gomorrah?" Because of their earthly destruction, are these people somehow spared in the afterlife? Questions of levels of damnation aside, certainly, their rejection of God was fairly absolute.

I see Christ's statement here as more practical, as sympathy rather than condemnation. When people reject Christ's message, they are condemning themselves to a sad life, which is less bearable than a quick death. They are depriving themselves of support and wisdom in ALL their days of crisis. This is the evil that Christ addresses in all his statements. The Greek term translated as "evil" that Matthew most commonly used to reflect Christ's words is poneros, which means "oppressed by toil" or "in a sorry plight" not malicious evil (kakia). This is the judgment that people willingly choose for themselves with they turn their back on Christ.

Mat 10:14 And whoever does not receive you, nor hear your words, when you depart out of that house or city, shake off the dust of your feet.

"Receive" is dechomai, which, when applied to people as it does here, means "to welcome," "to grant access," or "to receive with hospitality.

"Hear" is akouo,which has the same sense as the English not only of listening but of understanding.

"When you depart" is simply exerchomai, which is means "to go out of" or "come out of." Here it is a simple instruction to leave, not a clause about when someone leaves.

Christ is saying that if we aren't accepted, we should leave immediately not wait around. The "shaking off dust" (exactly the same in English as it is in the Greek) is a metaphor for putting the experience behind you.

Mat 10:13 And if the house is worthy, let your peace come upon it: but if it is not worthy, let your peace return to you.

First, notice that you start by embracing the house and it family members. Only afterwards do you detemine whether or not the house is worthy. This is why I said that Christ's earlier statement about seeking out the worthy people was NOT as statement about staying at their house but rather an analysis of the city or village.

Here, the term for "worthy" is the same, axios, which means weight, specifically as a counterbalance to something of value. (Matthew as a tax collector would have been very familiar with this idea).

"Peace" is the Greek eirene. Eirene was the Greek goddess of peace. The term means "national tranquility," "harmony between individuals," and the general idea of safety, security, and prosperity. It is the opposite of the state of war.

"Come" is the Greek erchomai, which means to come to a place, but metaphorically "to come into being."

"Return" is epistrepho, which means "to turn about" or "to turn around," but also means "cause to return" and "to turn one's mind towards" something.

The sense here is that we want to create a sense of peace and trust between ourselves and worthy people, that is, those who see the value in what we offer. However, if people do not see the value in what we offer, we can still be at peace with ourselves. We need not be troubled by their rejection of what we believe.

Mat 10:12 And when you enter into an house, salute it.

"Salute" is aspazomai, which means "to draw to one's self." It means an embrace of greeting.

So, when you actually get invited into someone's house, we are to greet and embrace its family members. (The word for "house" is oikia, which means both the physical building and the members of the household or clan.) In other words, we aren't to be stand-offish.

Mat 10:11 And whatever city or town you shall enter, enquire who in it is worthy; and remain there until you leave.

"City" is polis in Greek while "town" is kome, which was a village where farmer lived close to their fields, rather than a place of trade and commerce.

"Enquire" is exetazo, which means "to search out." It has the sense of a more serious investigation than simply asking someone in passing.

"Worthy" is axios, which we saw for the first time in the last post. It originally meant "having weight," specifically as a counterbalance. It doesn't mean good or bad as much as having influence and being worth something.

"Remain" is meno, which means to "remain" or "abide" at a place. During a trip, (which is what Christ is sending the apostles on) it means to "tarry somewhere for awhile" with the sense of delaying a departure. In other contexts, it also has the sense of waiting for someone or something.

The sense here is that Christ is sending the apostles (and us) out into the world to discover people who have influence and a certain weight. The use of exetazo indicates that this is a serious exploration, a fact-finding mission in addition to the preaching mission that the apostles are on generally. My sense of axios here is that Christ wants them to seek out a certain type of serious person, someone who is worthy or equal to the message they bring.

The sense of the English is that the apostles are to find a good person and stay at that person's house. However, that is largely because of the following verse.

The statement in Greek by itself has a different sense. The apostles are going to be traveling around preaching. Christ is telling them that, as they travel, they must not just talk, but question the people to see who is serious, who is worthy of this message. If the apostles find this type of person, they are suppose to stay at that place awhile rather than keep traveling.