The Meaning of Matthew 10:1 Explained

Matthew 10:1

KJV: And when he had called unto him his twelve disciples, he gave them power against unclean spirits, to cast them out, and to heal all manner of sickness and all manner of disease.

YLT: And having called to him his twelve disciples, he gave to them power over unclean spirits, so as to be casting them out, and to be healing every sickness, and every malady.

Darby: And having called to him his twelve disciples, he gave them power over unclean spirits, so that they should cast them out, and heal every disease and every bodily weakness.

ASV: And he called unto him his twelve disciples, and gave them authority over unclean spirits, to cast them out, and to heal all manner of disease and all manner of sickness.

KJV Reverse Interlinear

And  when he had called  unto [him] his  twelve  disciples,  he gave  them  power  [against] unclean  spirits,  to  cast  them  out,  and  to heal  all manner  of sickness  and  all manner  of disease. 

What does Matthew 10:1 Mean?

Verse Meaning

This is Matthew"s first reference to Jesus" 12disciples, though here He implied their previous identity as a group. He "summoned" (Gr. proskaleo) these men as a king commands His subjects. He who had all authority now delegated some of it to this select group of disciples. Perhaps Jesus chose12close disciples because Israel consisted of12tribes.
"As soon as he [1] remarked that number, every Jew of any spiritual penetration must have scented "a Messianic programme."" [2]
If Israel had accepted Jesus, these12disciples probably would have become Israel"s leaders in the messianic kingdom. As it turned out, they became leaders of the church.
Until now, there is no evidence that Jesus" disciples could cast out demons and heal the sick. This was new power He delegated to them for the mission on which He would shortly send them. This ability is a clear demonstration of Jesus" unique greatness.
"This was without a precedent in Jewish history. Not even Moses or Elijah had given miraculous powers to their disciples. Elijah had been allowed to transmit his powers to Elisha, but only when he himself was removed from the earth." [3]

Context Summary

Matthew 10:1-4 - Planning The Harvest
A new chapter in our Lord's ministry opens at this point. As He walked amid the crowded towns and villages of Galilee, His heart was deeply moved. His was the shepherd's nature, which, ever forgetful of self, expends its all for the flock. Jesus loved the poor people tenderly-those vast multitudes were a scattered, harassed flock. Fainted has the meaning of being cast panting on the ground. It was as though they could not move another step. Let us-like our Master-behold, pity, intercede, do our best to send out laborers, and go ourselves, even to a cross, if only we may save.
Pray for laborers, and you will become a laborer. Begin as a disciple, and you will become an apostle. Our Lord is king, and if He sends, He gives His signet ring of authority. See Matthew 28:18. How little did these men dream that their names would be engraved on the foundations of the New Jerusalem, Revelation 21:14. [source]

Chapter Summary: Matthew 10

1  Jesus sends out his apostles, enabling them with power to do miracles;
5  giving them their charge, teaches them;
16  comforts them against persecutions;
40  and promises a blessing to those who receive them

Greek Commentary for Matthew 10:1

His twelve disciples [τους δωδεκα ματητας αυτου]
First mention of the group of “learners” by Matthew and assumed as already in existence (note the article) as they were (Mark 3:14). They were chosen before the Sermon on the Mount was delivered, but Matthew did not mention it in connection with that sermon.Gave them authority (εδωκεν αυτοις εχουσιαν — edōken autois exousian). “Power” (Moffatt, Goodspeed). One may be surprised that here only the healing work is mentioned, though Luke (Luke 9:2) has it “to preach the kingdom of God, and to heal the sick.” And Matthew says (Matthew 10:7), “And as ye go, preach.” Hence it is not fair to say that Matthew knows only the charge to heal the sick, important as that is. The physical distress was great, but the spiritual even greater. Power is more likely the idea of εχουσια — exousia here. This healing ministry attracted attention and did a vast deal of good. Today we have hospitals and skilled physicians and nurses, but we should not deny the power of God to bless all these agencies and to cure disease as he wills. Jesus is still the master of soul and body. But intelligent faith does not justify us in abstaining from the help of the physician who must not be confounded with the quack and the charlatan. [source]
Gave them authority [εδωκεν αυτοις εχουσιαν]
“Power” (Moffatt, Goodspeed). One may be surprised that here only the healing work is mentioned, though Luke (Luke 9:2) has it “to preach the kingdom of God, and to heal the sick.” And Matthew says (Matthew 10:7), “And as ye go, preach.” Hence it is not fair to say that Matthew knows only the charge to heal the sick, important as that is. The physical distress was great, but the spiritual even greater. Power is more likely the idea of εχουσια — exousia here. This healing ministry attracted attention and did a vast deal of good. Today we have hospitals and skilled physicians and nurses, but we should not deny the power of God to bless all these agencies and to cure disease as he wills. Jesus is still the master of soul and body. But intelligent faith does not justify us in abstaining from the help of the physician who must not be confounded with the quack and the charlatan. [source]
The disciples [τούς μαθητὰς]
The or his, referring to them as already chosen, though he nowhere relates their choosing. See Mark 3:14; Luke 6:13. [source]

Reverse Greek Commentary Search for Matthew 10:1

Matthew 3:16 As a dove [ὡσεί περιστερὰν]
In the form of a dove, and not, as some interpret, referring merely to the manner of the descent - swiftly and gently as a dove (compare Luke 3:22 “In a bodily form, as a dove ”)The dove was an ancient symbol of purity and innocence, adopted by our Lord in Matthew 10:16. It was the only bird allowed to be offered in sacrifice by the Levitical law. In Christian art it is the symbol of the Holy Spirit, and that in his Old Testament manifestations as well as in those of the New Testament. From a very early date the dove brooding over the waters was the type of the opening words of Genesis. An odd fresco on the choir-walls of the Cathedral of Monreale, near Palermo, represents a waste of waters, and Christ above, leaning forward from the circle of heaven with extended arms. From beneath him issues the divine ray along which the dove is descending upon the waters. So Milton:“Thou from the firstWast present, and with mighty wings outspread Dove-like sat'st brooding on the vast abyssAnd mad'st it pregnant.”In art, the double-headed dove is the peculiar attribute of the prophet Elisha. A window in Lincoln College, Oxford, represents him with the double-headed dove perched upon his shoulder. The symbol is explained by Elisha's prayer that a double portion of Elijah's spirit might rest upon him. It has been asserted that, among the Jews, the Holy Spirit was presented under the symbol of a dove, and a passage is cited from the Talmud; “The Spirit of God moved on the face of the waters like a dove.” Dr. Edersheim (“Life and Times of Jesus the Messia”) vigorously contradicts this, and says that the passage treats of the supposed distance between the upper and the lower waters, which was only three finger-breadths. This is proved by Genesis 1:2, where the Spirit of God is said to brood over the face of the waters, “just as a dove broodeth over her young without touching them.” “Thus the comparison is not between the Spirit and the dove, but between the closeness with which a dove broods over her young without touching them, and the supposed proximity of the Spirit to the lower waters without touching them.” He goes on to say that the dove was not the symbol of the Holy Spirit, but of Israel. “Iftherefore, rabbinic illustration of' the descent of the Holy Spirit with the visible appearance of a dove must be sought for, it would lie in the acknowledgment of Jesus as the ideal typical Israelite, the representative of his people.”-DIVIDER-
[source]

Matthew 10:2 Apostles [ἀποστόλων]
Compare disciples, Matthew 10:1. Apostles is the official term, used here for the first time. They were merely learners (disciples, μαθηταὶ ) until Christ gave them authority. From ἀποστέλλω , to send away. An apostle is one sent forth. Compare John 13:16 and Rev., one that is sent. Cremer (“Biblico-Theological Lexicon”) suggests that it was the rare occurrence of the word in profane Greek that made it all the more appropriate as the distinctive appellation of the twelve. Compare Luke 6:13; Acts 1:2. Also, John 17:18, I have sent. The word is once used of Christ (Hebrews 3:1), and in a very general sense to denote an:), one sent (2 Corinthians 8:23; Philemon 2:25). [source]
Matthew 10:12 When ye come into [εἰσερχόμενοι]
The Greek indicates more distinctly the simultaneousness of the entrance and the salutation: as ye are entering. Rev., as ye enter. So of the departure, as ye are going forth ( ἐξερχόμενοι , Matthew 10:14). [source]
Matthew 10:5 These twelve Jesus sent forth [τουτους τους δωδεκα απεστειλεν ο Ιησους]
The word “sent forth” (απεστειλεν — apesteilen) is the same root as “apostles.” The same word reappears in Matthew 10:16. [source]
Matthew 10:17 Beware of men [προσεχετε απο των αντρωπων]
Ablative case with απο — apo Hold your mind (νουν — noun understood) away from. The article with αντρωπων — anthrōpōn points back to λυκων — lukōn (wolves) in Matthew 10:16. [source]
Mark 7:4 Wash themselves [βαπτίσωνται]
Two of the most important manuscripts, however, read ῥαντίσωνται , sprinkled themselves. See Rev., in margin. This reading is adopted by Westcott and Herr. The American Revisers insist on bathe, instead of wash, already used as a translation of νίψωνται (Mark 7:3). The scope of this work does not admit of our going into the endless controversy to which this word has given rise. It will be sufficient to give the principal facts concerning its meaning and usage. In classical Greek the primary meaning is to merse. Thus Polybius (i., 51,6), describing a naval battle of the Romans and Carthaginians, says, “They sank ( ἐβάπτιζον ) many of the ships.” Josephus (“Jewish War,” 4., 3,3), says of the crowds which flocked into Jerusalem at the time of the siege, “They overwhelmed ( ἐβάπτισαν )-DIVIDER-
the city.” In a metaphorical sense Plato uses it of drunkenness: drowned in drink ( βεβαπτισμένοι , “Symposium,” 176); of a youth overwhelmed ( βαπτιζόμενον )-DIVIDER-
with the argument of his adversary (“Euthydemus,” 277). -DIVIDER-
-DIVIDER-
In the Septuagint the verb occurs four times: Leviticus 11:32 (of vessels); Leviticus 11:40 (of clothes); Numbers 8:6, Numbers 8:7 (sprinkling with purifying water); Exodus 30:19, Exodus 30:21 (of washing hands and feet). The word appears to have been at that time the technical term for such washings (compare Luke 11:38; Hebrews 9:10; Mark 7:4), and could not therefore have been limited to the meaning immerse. Thus the washing of pots and vessels for ceremonial purification could not have been by plunging them in water, which would have rendered impure the whole body of purifying water. The word may be taken in the sense of washing or sprinkling. “The Teaching of the Apostles” (see on Matthew 10:10) throws light on the elastic interpretation of the term, in its directions for baptism. “Baptize - in living (i.e., running) water. But if thou hast not living water, baptize in other water; and if thou canst not in cold, then in warm. But if thou hast neither, pour water upon the head thrice into the name of the Father, and of the Son, and of the Holy Spirit” (Chap. VII.). [source]

Mark 6:8 Save a staff only [ει μη ραβδον μονον]
Every traveller and pilgrim carried his staff. Bruce thinks that Mark has here preserved the meaning of Jesus more clearly than Matthew 10:10 (nor staff) and Luke 9:3 (neither staff). This discrepancy has given trouble to commentators. Grotius suggests no second staff for Matthew and Luke. Swete considers that Matthew and Luke report “an early exaggeration of the sternness of the command.” “Without even a staff is the ne plus ultra of austere simplicity, and self-denial. Men who carry out the spirit of these precepts will not labour in vain” (Bruce). [source]
Mark 6:9 Shod with sandals [υποδεδεμενους σανδαλια]
Perfect passive participle in the accusative case as if with the infinitive πορευεσται — poreuesthai or πορευτηναι — poreuthēnai (to go). Note the aorist infinitive middle, ενδυσασται — endusasthai (text of Westcott and Hort), but ενδυσηστε — endusēsthe (aorist middle subjunctive) in the margin. Change from indirect to direct discourse common enough, not necessarily due to “disjointed notes on which the Evangelist depended” (Swete). Matthew 10:10 has “nor shoes” But here again extra shoes may be the prohibition. See note on Matthew 10:10 for this. [source]
Mark 6:10 There abide [εκει μενετε]
So also Matthew 10:11; Luke 9:4. Only Matthew has city or village (Matthew 10:11), but he mentions house in Matthew 10:12. They were to avoid a restless and dissatisfied manner and to take pains in choosing a home. It is not a prohibition against accepting invitations. [source]
Mark 3:14 He appointed twelve [εποιησεν δωδεκα]
This was a second selection out of those invited to the hills and after the night of prayer and after day came (Luke 6:13). Why he chose twelve we are not told, probably because there were twelve tribes in Israel. It was a good round number at any rate. They were to be princes in the new Israel (cf. Matthew 19:28; Luke 22:30; Revelation 21:14, Revelation 21:15). Luke (Luke 6:13-16) also gives the list of the twelve at this point while Matthew (Matthew 10:1-4) postpones giving the names till they are sent out in Galilee. There is a fourth list in Acts 1:13. See discussion of the names of the apostles on Matthew 10:1-4 and pp. 271-3 of my Harmony of the Gospels for Students of the Life of Christ. The three groups of four begin alike (Simon, Philip, James). There are some difficulties. [source]
Mark 6:7 By two and two [δυο δυο]
This repetition of the numeral instead of the use of ανα δυο — ana duo or κατα δυο — kata duo is usually called a Hebraism. The Hebrew does have this idiom, but it appears in Aeschylus and Sophocles, in the vernacular Koiné (Oxyrhynchus Papyri No. 121), in Byzantine Greek, and in modern Greek (Deissmann, Light from the Ancient East, pp. 122f.). Mark preserves the vernacular Koiné better than the other Gospels and this detail suits his vivid style. The six pairs of apostles could thus cover Galilee in six different directions. Mark notes that he “began to send them forth” Aorist tense and present infinitive. This may refer simply to this particular occasion in Mark‘s picturesque way. But the imperfect tense εδιδου — edidou means he kept on giving them all through the tour, a continuous power (authority) over unclean spirits singled out by Mark as representing “all manner of diseases and all manner of sickness” (Matthew 10:1), “to cure diseases” Mark does not mention preaching as a definite part of the commission to the twelve on this their first preaching tour, but he does state that they did preach (Mark 6:12). They were to be missioners or missionaries (αποστελλειν — apostellein) in harmony with their office (αποστολοι — apostoloi). [source]
Luke 9:5 Shake off []
See on Matthew 10:14. [source]
Luke 9:4 There abide []
See on Matthew 10:10. [source]
Luke 4:41 Saying []
The articulate utterance. Mr. Hobart (“Medical Language of St. Luke”) remarks that the medical bias of Luke may be seen from the words he abstains from using as well as from those he does use in respect of disease. Thus he never uses μαλακία for sickness, as Matthew does (Matthew 4:23; Matthew 9:35; Matthew 10:1), since this word is never so used in medical language, but is confined to the meaning of delicacy, effeminacy. So, too, he never uses βασανίζειν ,to torment, of sickness, as Matthew does (Matthew 8:6), as it is never so used in medical language, the word there meaning to examine some part of the body or some medical question.sa40 [source]
Luke 10:7 The workman is worthy, etc []
See on Matthew 10:10. [source]
Luke 16:8 Wisely [φρονίμως]
See on Matthew 10:16. Wyc., prudently. I would suggest shrewdly, though in the modern sense of sagaciously, since the earlier sense of shrewd was malicious, or wicked. Plato says: “All knowledge separated from righteousness and other virtue appears to be cunning and not wisdom. ” In Matthew 7:24-26, it is applied to the sagacious man who built his house on the rock, opposed to the foolish ( μωρός ) man who built on the sand. “It is a middle term, not bringing out prominently the moral characteristics, either good or evil, of the action to which it is applied, but recognizing in it a skilful adaptation of the means to the end - affirming nothing in the way of moral approbation or disapprobation, either of means or end, but leaving their worth to be determined by other considerations” (Trench, “Parables”). [source]
Luke 10:3 As lambs [ως αρνας]
Here again the same language as that in Matthew 10:16 except that there “sheep” (προβατα — probata) appears instead of “lambs.” Pathetic picture of the risks of missionaries for Christ. They take their life in their hands. [source]
Luke 10:11 Even the dust [και τον κονιορτον]
Old word from κονις — konis dust, and ορνυμι — ornumi to stir up. We have seen it already in Matthew 10:14; Luke 9:5. Dust is a plague in the east. Shake off even that. [source]
Luke 10:12 More tolerable [ανεκτοτερον]
Comparative of the verbal adjective ανεκτος — anektos from ανεχομαι — anechomai An old adjective, but only the comparative in the N.T. and in this phrase (Matthew 10:15; Matthew 11:22, Matthew 11:24; Luke 10:12, Luke 10:14). [source]
Luke 10:7 Eating [εστοντες]
An old poetic verb εστω — esthō for εστιω — esthiō that survives in late Greek.Such things as they give (τα παρ αυτων — ta par' autōn). “The things from them.”For the labourer is worthy of his hire In Matthew 10:10 we have της τροπης αυτου — tēs trophēs autou (his food). 1 Timothy 5:18 has this saying quoted as scripture. That is not impossible if Luke wrote by a.d. 62. Paul there however may quote only Deuteronomy 25:4 as scripture and get this quotation either from Luke 10:7 or from a proverbial saying of Jesus. It is certainly not a real objection against the Pauline authorship of First Timothy.Go not from house to house (μη μεταβαινετε εχ οικιας εις οικιαν — mē metabainete ex oikias eis oikian). As a habit, μη — mē and the present imperative, and so avoid waste of time with such rounds of invitations as would come. [source]
Luke 10:7 For the labourer is worthy of his hire [αχιος γαρ ο εργατης του μιστου αυτου]
In Matthew 10:10 we have της τροπης αυτου — tēs trophēs autou (his food). 1 Timothy 5:18 has this saying quoted as scripture. That is not impossible if Luke wrote by a.d. 62. Paul there however may quote only Deuteronomy 25:4 as scripture and get this quotation either from Luke 10:7 or from a proverbial saying of Jesus. It is certainly not a real objection against the Pauline authorship of First Timothy.Go not from house to house (μη μεταβαινετε εχ οικιας εις οικιαν — mē metabainete ex oikias eis oikian). As a habit, μη — mē and the present imperative, and so avoid waste of time with such rounds of invitations as would come. [source]
Luke 12:11 Be not anxious [μη μεριμνησητε]
First aorist active subjunctive with μη — mē in prohibition. Do not become anxious. See a similar command to the Twelve on their Galilean tour (Matthew 10:19.) and in the great discourse on the Mount of Olives at the end (Mark 13:11; Luke 21:14.), given twice by Luke as we see. [source]
Luke 16:8 Wisely [προνιμως]
An old adverb, though here alone in the N.T. But the adjective προνιμος — phronimos from which it comes occurs a dozen times as in Matthew 10:16. It is from προνεω — phroneō and that from πρην — phrēn the mind (1 Corinthians 14:20), the discerning intellect. Perhaps “shrewdly” or “discreetly” is better here than “wisely.” The lord does not absolve the steward from guilt and he was apparently dismissed from his service. His shrewdness consisted in finding a place to go by his shrewdness. He remained the steward of unrighteousness even though his shrewdness was commended. [source]
Luke 22:35 Wallet [πηρας]
See note on Matthew 10:10.Lacked ye anything (mē tinos husterēsate̱). Answer No expected (outhenos below). Ablative case after μη τινος υστερησατε — hustereō f0). [source]
Luke 9:1 He called the twelve together [συνκαλεσαμενος τους δωδεκα]
Mark 6:7; Matthew 10:1 have προσκαλεωμαι — proskaleōmai to call to him. Both the indirect middle voice. [source]
Luke 9:3 Neither staff [μητε ραβδον]
For the apparent contradiction between these words (= Matthew 10:10) and Mark 6:8 see note there. For πηραν — pēran (wallet) see also Mark 6:8 and note on Matthew 10:10 for this and other details here. [source]
Luke 9:5 As many as receive you not [οσοι αν μη δεχωνται υμας]
Indefinite relative plural with αν — an and present middle subjunctive and the negative μη — mē Here Matthew 10:14 has the singular (whosoever) and Mark 6:11 has “whatsoever place.” [source]
Luke 16:8 The unrighteous steward [τον οικονομον της αδικιας]
Literally, the steward of unrighteousness. The genitive is the case of genus, species, the steward distinguished by unrighteousness as his characteristic. See “the mammon of unrighteousness” in Luke 16:9. See “the forgetful hearer” in James 1:25. It is a vernacular idiom common to Hebrew, Aramaic, and the Koiné.Wisely (προνιμως — phronimōs). An old adverb, though here alone in the N.T. But the adjective προνιμος — phronimos from which it comes occurs a dozen times as in Matthew 10:16. It is from προνεω — phroneō and that from πρην — phrēn the mind (1 Corinthians 14:20), the discerning intellect. Perhaps “shrewdly” or “discreetly” is better here than “wisely.” The lord does not absolve the steward from guilt and he was apparently dismissed from his service. His shrewdness consisted in finding a place to go by his shrewdness. He remained the steward of unrighteousness even though his shrewdness was commended.For Probably by this second οτι — hoti Jesus means to say that he cites this example of shrewdness because it illustrates the point. “This is the moral of the whole parable. Men of the world in their dealings with men like themselves are more prudent than the children of light in their intercourse with one another” (Plummer). We all know how stupid Christians can be in their co-operative work in the kingdom of God, to go no further.Wiser than (προνιμωτεροι υπερ — phronimōteroi huper). Shrewder beyond, a common Greek idiom. [source]
Luke 6:13 He chose from them twelve [εκλεχαμενος απ αυτων δωδεκα]
The same root It was a crisis in the work of Christ. Jesus assumed full responsibility even for the choice of Judas who was not forced upon Jesus by the rest of the Twelve. “You did not choose me, but I chose you,” (John 15:16) where Jesus uses εχελεχαστε — exelexasthe and εχελεχαμην — exelexamēn as here by Luke.Whom also he named apostles (ους και αποστολους ωνομασεν — hous kai apostolous ōnomasen). So then Jesus gave the twelve chosen disciples this appellation. Aleph and B have these same words in Mark 3:14 besides the support of a few of the best cursives, the Bohairic Coptic Version and the Greek margin of the Harclean Syriac. Westcott and Hort print them in their text in Mark 3:14, but it remains doubtful whether they were not brought into Mark from Luke 6:13 where they are undoubtedly genuine. See note on Matthew 10:2 where the connection with sending them out by twos in the third tour of Galilee. The word is derived from αποστελλω — apostellō to send (Latin, mitto) and apostle is missionary, one sent. Jesus applies the term to himself (απεστειλας — apesteilas John 17:3) as does Hebrews 3:1. The word is applied to others, like Barnabas, besides these twelve including the Apostle Paul who is on a par with them in rank and authority, and even to mere messengers of the churches (2 Corinthians 8:23). But these twelve apostles stand apart from all others in that they were all chosen at once by Jesus himself “that they might be with him” (Mark 3:14), to be trained by Jesus himself and to interpret him and his message to the world. In the nature of the case they could have no successors as they had to be personal witnesses to the life and resurrection of Jesus (Acts 1:22). The selection of Matthias to succeed Judas cannot be called a mistake, but it automatically ceased. For discussion of the names and groups in the list see notes on Matthew 10:1-4; and notes on Mark 3:14-19. [source]
Luke 6:13 Whom also he named apostles [ους και αποστολους ωνομασεν]
So then Jesus gave the twelve chosen disciples this appellation. Aleph and B have these same words in Mark 3:14 besides the support of a few of the best cursives, the Bohairic Coptic Version and the Greek margin of the Harclean Syriac. Westcott and Hort print them in their text in Mark 3:14, but it remains doubtful whether they were not brought into Mark from Luke 6:13 where they are undoubtedly genuine. See note on Matthew 10:2 where the connection with sending them out by twos in the third tour of Galilee. The word is derived from αποστελλω — apostellō to send (Latin, mitto) and apostle is missionary, one sent. Jesus applies the term to himself But these twelve apostles stand apart from all others in that they were all chosen at once by Jesus himself “that they might be with him” (Mark 3:14), to be trained by Jesus himself and to interpret him and his message to the world. In the nature of the case they could have no successors as they had to be personal witnesses to the life and resurrection of Jesus (Acts 1:22). The selection of Matthias to succeed Judas cannot be called a mistake, but it automatically ceased. For discussion of the names and groups in the list see notes on Matthew 10:1-4; and notes on Mark 3:14-19. [source]
John 21:12 Ask [ἐξετα.σαι]
Rev., inquire. Implying careful and precise inquiry. It occurs only three times in the New Testament; of Herod's command to search diligently for the infant Christ (Matthew 2:8), and of the apostles' inquiring out the worthy members of a household (Matthew 10:11). [source]
John 17:18 Sent [ἀπέστειλας - ἀπέστειλα]
On a mission. See on Matthew 10:16. [source]
John 14:2 House [οἰκίᾳ]
The dwelling-place. Used primarily of the edifice (Matthew 7:24; Matthew 8:14; Matthew 9:10; Acts 4:34). Of the family or all the persons inhabiting the house (Matthew 12:25; John 4:53; 1 Corinthians 16:15; Matthew 10:13). Of property (Matthew 23:14; Mark 12:40). Here meaning heaven. [source]
John 1:6 Sent [ἀπεσταλμένος]
See on Matthew 10:2, Matthew 10:16; see on Mark 4:29; see on Luke 4:18. The verb carries the sense of sending an envoy with a special commission. Hence it is used of the mission of the Son of God, and of His apostles; the word apostle being directly derived from it. It is thus distinguished from πέμπω , to send, which denotes simply the relation of the sender to the sent. See on John 20:21, and see on 1 John 3:5. The statement is not merely equivalent to was sent. The finite verb and the participle are to be taken separately, as stating two distinct facts, the appearance and the mission of John. There came a man, and that man was sent from God. [source]
John 19:1 Scourged [ἐμαστίγωσεν]
Matthew and Mark use the Greek form of the Latin word flagellare, φραγελλόω , which occurs only in those two instances in the New Testament. John uses the more common Greek word, though he has φραγελλίον (flagellum ), scourge, at John 2:15. Matthew and Mark, however, both use μαστιγόω elsewhere (Matthew 10:17; Matthew 20:29; Mark 10:34). Its kindred noun, μάστιξ , occurs several times in the metaphorical sense of a plague. See on Mark 3:10, and compare Mark 5:29, Mark 5:34; Luke 7:21. The verb is used metaphorically only once, Hebrews 12:6. Scourging was the legal preliminary to crucifixion, but, in this case, was inflicted illegally before the sentence of crucifixion was pronounced, with a view of averting the extreme punishment, and of satisfying the Jews. (Luke 23:22). The punishment was horrible, the victim being bound to a low pillar or stake, and beaten, either with rods, or, in the case of slaves and provincials, with scourges, called scorpions, leather thongs tipped with leaden balls or sharp spikes. The severity of the infliction in Jesus' case is evident from His inability to bear His cross. [source]
John 3:16 For so [ουτως γαρ]
This use of γαρ — gar is quite in John‘s style in introducing his comments (John 2:25; John 4:8; John 5:13, etc.). This “Little Gospel” as it is often called, this “comfortable word” (the Anglican Liturgy), while not a quotation from Jesus is a just and marvellous interpretation of the mission and message of our Lord. In John 3:16-21 John recapitulates in summary fashion the teaching of Jesus to Nicodemus. Loved First aorist active indicative of αγαπαω — agapaō the noble word so common in the Gospels for the highest form of love, used here as often in John (John 14:23; John 17:23; 1 John 3:1; 1 John 4:10) of God‘s love for man (cf. 2 Thessalonians 2:16; Romans 5:8; Ephesians 2:4). In John 21:15 John presents a distinction between αγαπαω — agapaō and πιλεω — phileō Αγαπαω — Agapaō is used also for love of men for men (John 13:34), for Jesus (John 8:42), for God (1 John 4:10). The world The whole cosmos of men, including Gentiles, the whole human race. This universal aspect of God‘s love appears also in 2 Corinthians 5:19; Romans 5:8. That he gave The usual classical construction with ωστε — hōste and the indicative (first aorist active) practical result, the only example in the N.T. save that in Galatians 2:13. Elsewhere ωστε — hōste with the infinitive occurs for actual result (Matthew 13:32) as well as purpose (Matthew 10:1), though even this is rare. His only begotten Son “The Son the only begotten.” For this word see note on John 1:14, note on John 1:18; and John 3:18. The rest of the sentence, the purpose clause with ιναεχηι — hina -εις αυτον — echēi precisely reproduces the close of John 3:15 save that εν αυτωι — eis auton takes the place of πιστευων — en autōi (see John 1:12) and goes certainly with εχηι — pisteuōn (not with εν αυτωι — echēi as μη αποληται αλλα — en autōi in John 3:15) and the added clause “should not perish but” The same contrast between “perish” and “eternal life” (for this world and the next) appears also in John 10:28. On “perish” see also John 17:12. [source]
Acts 13:51 Shook off []
See on Matthew 10:14. [source]
Acts 1:21 Among us [ἐφ ' ἡμᾶς]
The margin of Rev., over us, i.e., as our head, is a sound rendering, and supported by Matthew 25:21, Matthew 25:23; Luke 9:1. The rendering before, in the presence of, occurs Matthew 10:18; Luke 21:12. [source]
Acts 13:51 But they shook off the dust of their feet against them [οι δε εκτιναχαμενοι τον κονιορτον των ποδων επ αυτους]
First aorist middle (indirect) participle of εκτινασσω — ektinassō to shake out or off. Homer uses it for knocking out teeth. In the papyri. The middle aorist participle occurs again in Acts 18:6 and the active imperative with the dust of the feet in Mark 6:11 (Luke 10:11 has απομασσομετα — apomassometha). and Matthew 10:14 (command of Jesus). It is a dramatic gesture that forbids further intercourse. “As a protest against the injustice which cast them out. The sandal was taken off and the dust shaken out as a symbolic token that the very soil of the country was defiling” (Furneaux). [source]
Acts 18:6 He shook out his raiment [εκτιναχαμενος τα ιματια]
First aorist middle of εκτινασσω — ektinassō old verb, in the N.T. only here as in Acts 13:51 (middle) and Mark 6:11; Matthew 10:15 where active voice occurs of shaking out dust also. Vivid and dramatic picture here like that in Nehemiah 5:13, “undoubtedly a very exasperating gesture” (Ramsay), but Paul was deeply stirred. Your blood be upon your own heads (Το αιμα υμων επι την κεπαλην υμων — To haima humōn epi tēn kephalēn humōn). As in Ezekiel 3:18., Ezekiel 33:4, Ezekiel 33:8.; 2 Samuel 1:16. Not as a curse, but “a solemn disclaimer of responsibility” by Paul (Page) as in Acts 20:26. The Jews used this very phrase in assuming responsibility for the blood of Jesus (Matthew 27:25). Cf. Matthew 23:35. I am clean Pure from your blood. Repeats the claim made in previous sentence. Paul had done his duty. From henceforth (απο του νυν — apo tou nun). Turning point reached in Corinth. He will devote himself to the Gentiles, though Jews will be converted there also. Elsewhere as in Ephesus (Acts 19:1-10) and in Rome (Acts 28:23-28) Paul will preach also to Jews. [source]
Romans 4:25 Was delivered [παρεδόθη]
See on Matthew 4:12; see on 1 Peter 2:23. Used of casting into prison or delivering to justice, Matthew 4:12; Matthew 10:17, Matthew 19:21. Frequently of the betrayal of Christ, Matthew 10:4; Matthew 17:22; John 6:64, John 6:71. Of committing a trust, Matthew 25:14, Matthew 25:20, Matthew 25:22. Of committing tradition, doctrine, or precept, Mark 7:13; 1 Corinthians 11:2; 1 Corinthians 15:3; Romans 6:17; 2 Peter 2:21. Of Christ's yielding up His spirit, John 19:30. Of the surrender of Christ and His followers to death, Romans 8:32; 2 Corinthians 4:11; Galatians 2:20. Of giving over to evil, Romans 1:26, Romans 1:28; 1 Corinthians 5:5; Ephesians 4:19. [source]
Romans 16:19 Simple [ἀκεραίους]
See on harmless, Matthew 10:16. [source]
Romans 10:15 Be sent [ἀποσταλῶσιν]
See on Matthew 10:16; see on Mark 4:29. [source]
1 Corinthians 9:14 Even so did the Lord ordain [ουτως και ο Κυριος διεταχεν]
Just as God gave orders about the priests in the temple, so did the Lord Jesus give orders for those who preach the gospel to live out of the gospel Evidently Paul was familiar with the words of Jesus in Matthew 10:10; Luke 10:7. either in oral or written form. He has made his argument for the minister‘s salary complete for all time. [source]
Philippians 2:15 May be - harmless [γένησθε - ἀκέραιοι]
May be is rather may prove or show yourselves to be. Harmless, lit., unmixed. See on Matthew 10:16. Better, guileless. Blameless in the sight of others, guileless in your own hearts. [source]
Colossians 4:10 My fellow-prisoner [ο συναιχμαλωτος μου]
One of Paul‘s compounds, found elsewhere only in Lucian. Paul uses it of Epaphras in Philemon 1:23, but whether of actual voluntary imprisonment or of spiritual imprisonment like συνστρατιωτες — sunstratiōtes (fellow-soldier) in Philemon 2:25; Philemon 1:2 we do not know. Abbott argues for a literal imprisonment and it is possible that some of Paul‘s Corinthians-workers Once rejected by Paul for his defection in the work (Acts 15:36-39), but now cordially commended because he had made good again. The cousin of Barnabas It was used for “nephew” very late, clearly “cousin” here and common so in the papyri. This kinship explains the interest of Barnabas in Mark (Acts 12:25; Acts 13:5; Acts 15:36-39). If he come unto you, receive him (εαν ελτηι προς υμας δεχαστε αυτον — ean elthēi pros humas dexasthe auton). This third class conditional sentence (εαν — ean and second aorist active subjunctive of ερχομαι — erchomai) gives the substance of the commands (εντολας — entolas) about Mark already sent, how we do not know. But Paul‘s commendation of Mark is hearty and unreserved as he does later in 2 Timothy 4:11. The verb δεχομαι — dechomai is the usual one for hospitable reception (Matthew 10:14; John 4:45) like προσδεχομαι — prosdechomai (Philemon 2:29) and υποδεχομαι — hupodechomai (Luke 10:38). [source]
Colossians 4:10 If he come unto you, receive him [εαν ελτηι προς υμας δεχαστε αυτον]
This third class conditional sentence (εαν — ean and second aorist active subjunctive of ερχομαι — erchomai) gives the substance of the commands (εντολας — entolas) about Mark already sent, how we do not know. But Paul‘s commendation of Mark is hearty and unreserved as he does later in 2 Timothy 4:11. The verb δεχομαι — dechomai is the usual one for hospitable reception (Matthew 10:14; John 4:45) like προσδεχομαι — prosdechomai (Philemon 2:29) and υποδεχομαι — hupodechomai (Luke 10:38). [source]
Colossians 4:10 The cousin of Barnabas [ο ανεπσιος αρναβα]
It was used for “nephew” very late, clearly “cousin” here and common so in the papyri. This kinship explains the interest of Barnabas in Mark (Acts 12:25; Acts 13:5; Acts 15:36-39). If he come unto you, receive him (εαν ελτηι προς υμας δεχαστε αυτον — ean elthēi pros humas dexasthe auton). This third class conditional sentence (εαν — ean and second aorist active subjunctive of ερχομαι — erchomai) gives the substance of the commands (εντολας — entolas) about Mark already sent, how we do not know. But Paul‘s commendation of Mark is hearty and unreserved as he does later in 2 Timothy 4:11. The verb δεχομαι — dechomai is the usual one for hospitable reception (Matthew 10:14; John 4:45) like προσδεχομαι — prosdechomai (Philemon 2:29) and υποδεχομαι — hupodechomai (Luke 10:38). [source]
1 Thessalonians 3:3 We are appointed [κείμεθα]
As Luke 2:34(see note); Philemon 1:17. Comp. Acts 14:22, in which occur four of the words used here. For the thought, see Matthew 5:10; Matthew 10:17; Matthew 16:24; 1 Peter 2:21ff.; 1 Peter 4:12; 2 Timothy 3:12. [source]
1 Timothy 5:18 The laborer is worthy, etc. []
A second scriptural quotation would seem to be indicated, but there is no corresponding passage in the O.T. The words are found Luke 10:7, and, with a slight variation, Matthew 10:10. Some hold that the writer adds to the O.T. citation a popular proverb, and that Christ himself used the words in this way. But while different passages of Scripture are often connected in citation by καὶ , it is not according, to N.T. usage thus to connect Scripture and proverb. Moreover, in such series of citations it is customary to use καὶ πάλιν and again, or πάλιν simply. See Matthew 4:7; Matthew 5:33; John 12:39; Romans 15:9-12; 1 Corinthians 3:20; Hebrews 1:5; Hebrews 2:13. According to others, the writer here cites an utterance of Christ from oral tradition, coordinately with the O.T. citation, as Scripture. Paul, in 1 Thessalonians 4:15; 1 Corinthians 7:10, appeals to a word of the Lord; and in Acts 10:35he is represented as quoting “it is more blessed to give than to receive” as the words of Jesus. In 1Corinthians href="/desk/?q=1co+9:14&sr=1">1 Corinthians 9:14) “even so hath the Lord ordained that they which preach the gospel should live of the gospel,” which resembles the combination here. This last is the more probable explanation. [source]
1 Timothy 5:18 The labourer is worthy of his hire [αχιος ο εργατης του μιστου αυτου]
These words occur in precisely this form in Luke 10:7. It appears also in Matthew 10:10 with της τροπης — tēs trophēs (food) instead of του μιστου — tou misthou In 1 Corinthians 9:14 Paul has the sense of it and says: “so also the Lord ordained,” clearly meaning that Jesus had so said. It only remains to tell whether Paul here is quoting an unwritten saying of Jesus as he did in Acts 20:35 or even the Gospel of Luke or Q (the Logia of Jesus). There is no way to decide this question. If Luke wrote his Gospel before a.d. 62 as is quite possible and Acts by a.d. 63, he could refer to the Gospel. It is not clear whether Scripture is here meant to apply to this quotation from the Lord Jesus. For εργατης — ergatēs (labourer) see note on Philemon 3:2. [source]
1 Peter 2:14 Unto governors [ηγεμοσιν]
Dative again of ηγεμων — hēgemōn a leader (from ηγεομαι — hēgeomai to lead), old and common word (Matthew 10:18). [source]
1 Peter 2:25 But are now returned [αλλα επεστραπητε]
Second aorist passive indicative of επιστρεπω — epistrephō old verb, to turn, to return (Matthew 10:13).Unto the Shepherd and Bishop of your souls (επι τον ποιμενα και επισκοπον των πσυχων υμων — epi ton poimena kai episkopon tōn psuchōn humōn). Jesus called himself the Good Shepherd (John 10:11, and see also Hebrews 13:20). Here alone is Christ called our “Bishop” (overseer). See both ideas combined in Ezekiel 34:11. Philo calls God Επισχοπος — Episcopos Jesus is also Αποστολος — Apostolos (Hebrews 3:1) and he deserves all other titles of dignity that we can give him. [source]
1 John 4:17 The day of judgment [τῇ ἡμέρᾳ τῆς κρίσεως]
Lit., the day of judgment. The exact phrase occurs here only. Ἡμέρᾳ κρίσεως dayof judgment, without the articles, is found Matthew 10:15; Matthew 11:22, Matthew 11:24; Matthew 12:36; 2 Peter 2:9; 2 Peter 3:7. The day is called the great day of their wrath (Revelation 6:17); the day of wrath and of revelation of the righteous judgement of God (Romans 2:5); the day of visitation (1 Peter 2:12); the last day (John 6:39, John 6:40, John 6:44, John 6:54); that day (Matthew 7:22; Luke 6:23; Luke 10:12). The judgment is found Matthew 12:41, Matthew 12:42; Luke 10:14; Luke 11:31, Luke 11:32. [source]
2 John 1:10 Neither bid him God speed [καὶ χαίρειν αὐτῷ μὴ λέγετε]
Lit., and say not unto him “greeting! ” Χαίρειν rejoicehail, was the customary form of salutation. It was also used in bidding farewell; but in the New Testament always of greeting (Acts 15:23; Acts 23:26; James 1:1). “Now whoever cometh and teacheth you all these things, before spoken, receive him; but if the teacher himself turn aside and teach another teaching, so as to overthrow this, do not hear him” (“Teaching of the Twelve Apostles,” ch. xi. See on Matthew 10:10). [source]
Revelation 11:4 Candlesticks []
See Zechariah 4:1-14, and note on Matthew 10:15. [source]
Revelation 1:1 He sent [ἀποστείλας]
See on Matthew 10:2, Matthew 10:16. [source]
Revelation 1:1 The Revelation [ἀποκάλυψις]
The Greek word is transcribed in Apocalypse. The word occurs only once in the Gospels, Luke 2:32, where to lighten should be rendered for revelation. It is used there of our Lord, as a light to dispel the darkness under which the heathen were veiled. It occurs thirteen times in Paul's writings, and three times in first Peter. It is used in the following senses: (a.) The unveiling of something hidden, which gives light and knowledge to those who behold it. See Luke 2:32(above). Christianity itself is the revelation of a mystery (Romans 16:25). The participation of the Gentiles in the privileges of the new covenant was made known by revelation (Ephesians 3:3). Paul received the Gospel which he preached by revelation (Galatians 1:12), and went up to Jerusalem by revelation (Galatians 2:2). -DIVIDER-
-DIVIDER-
(b.) Christian insight into spiritual truth. Paul asks for Christians the spirit of revelation (Ephesians 1:17). Peculiar manifestations of the general gift of revelation are given in Christian assemblies (1 Corinthians 14:6, 1 Corinthians 14:26). Special revelations are granted to Paul (2 Corinthians 12:1, 2 Corinthians 12:7). -DIVIDER-
-DIVIDER-
(c.) The second coming of the Lord (1 Peter 1:7, 1 Peter 1:13; 2 Thessalonians 1:7; 1 Corinthians 1:7) in which His glory shall be revealed (1 Peter 4:13), His righteous judgment made known (Romans 2:5), and His children revealed in full majesty (Romans 8:19). -DIVIDER-
-DIVIDER-
The kindred verb ἀποκαλύπτω is used in similar connections. Following the categories given above,-DIVIDER-
(a.) Galatians 1:16; Galatians 3:23; Ephesians 3:5; 1 Peter 1:12. -DIVIDER-
-DIVIDER-
(b.) Matthew 11:25, Matthew 11:27; Matthew 16:17; Luke 10:21, Luke 10:22; 1 Corinthians 2:10; 1 Corinthians 14:30; Philemon 3:15. -DIVIDER-
-DIVIDER-
(c.) Matthew 10:26; Luke 2:35; Luke 12:2; Luke 17:30; Romans 1:17, Romans 1:18; Romans 8:18; 1 Corinthians 3:13; 2 Thessalonians 2:3, 2 Thessalonians 2:6, 2 Thessalonians 2:8; 1 Peter 1:5; 1 Peter 5:1. -DIVIDER-
-DIVIDER-
The word is compounded with ἀπό fromand καλύπτω tocover. Hence, to remove the cover from anything; to unveil. So of Balaam, the Lord opened or unveiled his eyes ( ἀπεκάλυψεν τοὺς ὀφθαλμοὺς : Numbers 22:31, Sept.). So Boaz to Naomi's kinsman: “I thought to advertise thee:” Rev., “disclose it unto thee” ( ἀποκαλύψω τὸ οὖς σου : Rth 4:4 , Sept.). Lit., I will uncover thine ear. -DIVIDER-
-DIVIDER-
The noun ἀποκάλυψις revelationoccurs only once in the Septuagint (1 Samuel 20:30), in the physical sense of uncovering. The verb is found in the Septuagint in Daniel 2:19, Daniel 2:22, Daniel 2:28. -DIVIDER-
-DIVIDER-
In classical Greek, the verb is used by Herodotus (i., 119) of uncovering the head; and by Plato: thus, “reveal ( ἀποκαλύψας ) to me the power of Rhetoric” (“Gorgias,” 460): “Uncover your chest and back” (“Protagoras,” 352). Both the verb and the noun occur in Plutarch; the latter of uncovering the body, of waters, and of an error. The religious sense, however, is unknown to heathenism. -DIVIDER-
-DIVIDER-
The following words should be compared with this: Ὀπτασία avision (Luke 1:22; Acts 26:19; 2 Corinthians 12:1). Ὅραμα avision (Matthew 17:9; Acts 9:10; Acts 16:9). Ὅρασις avision (Acts 2:17; Revelation 9:17. Of visible form, Revelation 4:3). These three cannot be accurately distinguished. They all denote the thing seen or shown, without anything to show whether it is understood or not. -DIVIDER-
-DIVIDER-
As distinguished from these, ἀποκάλυψις includes, along with the thing shown or seen, its interpretation or unveiling. -DIVIDER-
-DIVIDER-
Ἐπιφάνεια appearing(hence our epiphany ), is used in profane Greek of the appearance of a higher power in order to aid men. In the New Testament by Paul only, and always of the second appearing of Christ in glory, except in 2 Timothy 1:10, where it signifies His first appearing in the flesh. See 2 Thessalonians 2:8; 1 Timothy 6:14; Titus 2:13. As distinguished from this, ἀπολάλυψις is the more comprehensive word. An apocalypse may include several ἐπιφάνειαι appearingsThe appearings are the media of the revealings. -DIVIDER-
-DIVIDER-
Φανέρωσις manifestationonly twice in the New Testament; 1 Corinthians 12:7; 2 Corinthians 4:2. The kindred verb φανερόω tomake manifest, is of frequent occurrence. See on John 21:1. It is not easy, if possible, to show that this word has a less dignified sense than ἀποκάλυψις . The verb φανερόω is used of both the first and the second appearing of our Lord (1 Timothy 3:16; 1 John 1:2; 1 Peter 1:20; Colossians 3:4; 1 Peter 5:4). See also John 2:11; John 21:1. -DIVIDER-
-DIVIDER-
Some distinguish between φανέρωσις as an external manifestation, to the senses, but single and isolated; while ἀποκάλυψις is an inward and abiding disclosure. According to these, the Apocalypse or unveiling, precedes and produces the φανέρωσις or manifestation. The Apocalypse contemplates the thing revealed; the manifestation, the persons to whom it is revealed. -DIVIDER-
-DIVIDER-
The Revelation here is the unveiling of the divine mysteries.Of Jesus ChristNot the manifestation or disclosure of Jesus Christ, but the revelation given by Him.To shew ( δεῖξαι )Frequent in Revelation (Revelation 4:1; Revelation 17:1; Revelation 21:9; Revelation 22:1). Construe with ἔδωκεν gavegave him to shew. Compare “I will give him to sit” (Revelation 3:21): “It was given to hurt” (Revelation 7:2): “It was given him to do;” (A.V. “had power to do;” Revelation 13:14).Servants ( δούλοις )Properly, bond-servants. See on Matthew 20:26; see on Mark 9:35.Must ( δεῖ )As the decree of the absolute and infallible God.Shortly come to pass ( γενέσθαι ἐν τάχει )For the phrase ἐν τάχει shortlysee Luke 18:8, where yet long delay is implied. Expressions like this must be understood, not according to human measurement of time, but rather as in 2 Peter 3:8. The idea is, before long, as time is computed by God. The aorist infinitive γενέσθαι is not begin to come to pass, but denotes a complete fulfilment: must shortly come to pass in their entirety. He sent ( ἀποστείλας )See on Matthew 10:2, Matthew 10:16.Signified ( ἐσήμανεν )From σῆμα asign. Hence, literally, give a sign or token. The verb occurs outside of John's writings only in Acts 11:28; Acts 25:27. See John 12:33; John 18:32; John 21:19. This is its only occurrence in Revelation. The word is appropriate to the symbolic character of the revelation, and so in John 12:33, where Christ predicts the mode of His death in a figure. Compare sign, Revelation 12:1.Angel ( ἀγγέλου )Strictly, a messenger. See Matthew 11:10; Luke 8:24; Luke 9:52. Compare the mediating angel in the visions of Daniel and Zechariah (Daniel 8:15, Daniel 8:16; Daniel 9:21; Daniel 10:10; Zechariah 1:19). See on John 1:51.ServantDesignating the prophetic office. See Isaiah 59:5; Amos 3:7; compare Revelation 19:10; Revelation 22:9.JohnJohn does not name himself in the Gospel or in the Epistles. Here “we are dealing with prophecy, and prophecy requires the guarantee of the individual who is inspired to utter it” (Milligan). Compare Daniel 8:1; Daniel 9:2. [source]

Revelation 1:1 Sent and signified [εσημανεν αποστειλας]
“Having sent” (first aorist active participle of αποστελλω — apostellō Matthew 10:16 and again in Revelation 22:6 of God sending his angel) “signified” (first aorist active indicative of σημαινω — sēmainō from σημα — sēma sign or token, for which see John 12:33; Acts 11:28). See Revelation 12:1 for σημειον — sēmeion though σημαινω — sēmainō (only here in the Apocalypse) suits admirably the symbolic character of the book. [source]
Revelation 1:1 Of Jesus Christ [Ιησου Χριστου]
Hort takes it as objective genitive (revelation about Jesus Christ), but Swete rightly argues for the subjective genitive because of the next clause.Gave him (εδωκεν αυτοι — edōken autoi). It is the Son who received the revelation from the Father, as is usual (John 5:20-23 f., John 5:26, etc.).To shew First aorist active infinitive of δεικνυμι — deiknumi purpose of God in giving the revelation to Christ.Unto his servants (τοις δουλοις αυτου — tois doulois autou). Believers in general and not just to officials. Dative case. God‘s servants (or Christ‘s).Must shortly come to pass Second aorist middle infinitive of γινομαι — ginomai with δει — dei See this same adjunct “Having sent” (first aorist active participle of αποστελλω — apostellō Matthew 10:16 and again in Revelation 22:6 of God sending his angel) “signified” (first aorist active indicative of σημαινω — sēmainō from σημα — sēma sign or token, for which see John 12:33; Acts 11:28). See Revelation 12:1 for σημειον — sēmeion though σημαινω — sēmainō (only here in the Apocalypse) suits admirably the symbolic character of the book.By his angel Christ‘s angel as Christ is the subject of the verb εσημανεν — esēmanen as in Revelation 22:16 Christ sends his angel, though in Revelation 22:6 God sends.Unto his servant John (τωι δουλωι αυτου Ιωανει — tōi doulōi autou Iōanei). Dative case. John gives his name here, though not in Gospel or Epistles, because “prophecy requires the guarantee of the individual who is inspired to utter it” (Milligan). “The genesis of the Apocalypse has now been traced from its origin in the Mind of God to the moment when it reached its human interpreter” (Swete). “Jesus is the medium of all revelation” (Moffatt). [source]
Revelation 1:1 To shew [δειχαι]
First aorist active infinitive of δεικνυμι — deiknumi purpose of God in giving the revelation to Christ.Unto his servants (τοις δουλοις αυτου — tois doulois autou). Believers in general and not just to officials. Dative case. God‘s servants (or Christ‘s).Must shortly come to pass Second aorist middle infinitive of γινομαι — ginomai with δει — dei See this same adjunct “Having sent” (first aorist active participle of αποστελλω — apostellō Matthew 10:16 and again in Revelation 22:6 of God sending his angel) “signified” (first aorist active indicative of σημαινω — sēmainō from σημα — sēma sign or token, for which see John 12:33; Acts 11:28). See Revelation 12:1 for σημειον — sēmeion though σημαινω — sēmainō (only here in the Apocalypse) suits admirably the symbolic character of the book.By his angel Christ‘s angel as Christ is the subject of the verb εσημανεν — esēmanen as in Revelation 22:16 Christ sends his angel, though in Revelation 22:6 God sends.Unto his servant John (τωι δουλωι αυτου Ιωανει — tōi doulōi autou Iōanei). Dative case. John gives his name here, though not in Gospel or Epistles, because “prophecy requires the guarantee of the individual who is inspired to utter it” (Milligan). “The genesis of the Apocalypse has now been traced from its origin in the Mind of God to the moment when it reached its human interpreter” (Swete). “Jesus is the medium of all revelation” (Moffatt). [source]
Revelation 11:8 Spiritually [πνευματικος]
This late adverb from πνευματικος — pneumatikos (spiritual) occurs in the N.T. only twice, in 1 Corinthians 2:14 for the help of the Holy Spirit in interpreting God‘s message and here in a hidden or mystical (allegorical sense). For this use of οπου και ο κυριος αυτων εσταυρωτη — pneumatikos see 1 Corinthians 10:3. Judah is called Sodom in Isaiah 1:9.; Ezekiel 16:46, Ezekiel 16:55. See also Matthew 10:15; Matthew 11:23. Egypt is not applied to Israel in the O.T., but is “an obvious symbol of oppression and slavery” (Swete). [source]
Revelation 1:1 Must shortly come to pass [δει γενεσται εν ταχει]
Second aorist middle infinitive of γινομαι — ginomai with δει — dei See this same adjunct “Having sent” (first aorist active participle of αποστελλω — apostellō Matthew 10:16 and again in Revelation 22:6 of God sending his angel) “signified” (first aorist active indicative of σημαινω — sēmainō from σημα — sēma sign or token, for which see John 12:33; Acts 11:28). See Revelation 12:1 for σημειον — sēmeion though σημαινω — sēmainō (only here in the Apocalypse) suits admirably the symbolic character of the book.By his angel Christ‘s angel as Christ is the subject of the verb εσημανεν — esēmanen as in Revelation 22:16 Christ sends his angel, though in Revelation 22:6 God sends.Unto his servant John (τωι δουλωι αυτου Ιωανει — tōi doulōi autou Iōanei). Dative case. John gives his name here, though not in Gospel or Epistles, because “prophecy requires the guarantee of the individual who is inspired to utter it” (Milligan). “The genesis of the Apocalypse has now been traced from its origin in the Mind of God to the moment when it reached its human interpreter” (Swete). “Jesus is the medium of all revelation” (Moffatt). [source]
Revelation 11:8 In [επι]
“Upon,” as in Revelation 11:6, with genitive Clearly Jerusalem in view of the closing clause (οπουεσταυρωτη — hopou- ητις — estaurōthē), though not here called “the holy city” as in Revelation 11:2, and though elsewhere in the Apocalypse Babylon (Rome) is so described (Revelation 14:8; Revelation 16:19; Revelation 17:5; Revelation 18:2, Revelation 18:10, Revelation 18:16, Revelation 18:18, Revelation 18:19, Revelation 18:21).Which Which very city, not “whichever.”Spiritually (πνευματικος — pneumatikōs). This late adverb from πνευματικος — pneumatikos (spiritual) occurs in the N.T. only twice, in 1 Corinthians 2:14 for the help of the Holy Spirit in interpreting God‘s message and here in a hidden or mystical (allegorical sense). For this use of οπου και ο κυριος αυτων εσταυρωτη — pneumatikos see 1 Corinthians 10:3. Judah is called Sodom in Isaiah 1:9.; Ezekiel 16:46, Ezekiel 16:55. See also Matthew 10:15; Matthew 11:23. Egypt is not applied to Israel in the O.T., but is “an obvious symbol of oppression and slavery” (Swete).Where also their Lord was crucified First aorist passive indicative of stauroō to crucify, a reference to the fact of Christ‘s crucifixion in Jerusalem. This item is one of the sins of Jerusalem and the disciple is not greater than the Master (John 15:20). [source]
Revelation 11:8 Which [πνευματικως]
Which very city, not “whichever.”Spiritually (πνευματικος — pneumatikōs). This late adverb from πνευματικος — pneumatikos (spiritual) occurs in the N.T. only twice, in 1 Corinthians 2:14 for the help of the Holy Spirit in interpreting God‘s message and here in a hidden or mystical (allegorical sense). For this use of οπου και ο κυριος αυτων εσταυρωτη — pneumatikos see 1 Corinthians 10:3. Judah is called Sodom in Isaiah 1:9.; Ezekiel 16:46, Ezekiel 16:55. See also Matthew 10:15; Matthew 11:23. Egypt is not applied to Israel in the O.T., but is “an obvious symbol of oppression and slavery” (Swete).Where also their Lord was crucified First aorist passive indicative of stauroō to crucify, a reference to the fact of Christ‘s crucifixion in Jerusalem. This item is one of the sins of Jerusalem and the disciple is not greater than the Master (John 15:20). [source]

What do the individual words in Matthew 10:1 mean?

And having summoned the twelve disciples of Him He gave to them authority over spirits unclean so as to cast out them to heal every disease sickness
Καὶ προσκαλεσάμενος τοὺς δώδεκα μαθητὰς αὐτοῦ ἔδωκεν αὐτοῖς ἐξουσίαν πνευμάτων ἀκαθάρτων ὥστε ἐκβάλλειν αὐτὰ θεραπεύειν πᾶσαν νόσον μαλακίαν

προσκαλεσάμενος  having  summoned 
Parse: Verb, Aorist Participle Middle, Nominative Masculine Singular
Root: προσκαλέω  
Sense: to call to.
δώδεκα  twelve 
Parse: Adjective, Accusative Masculine Plural
Root: δώδεκα  
Sense: twelve.
μαθητὰς  disciples 
Parse: Noun, Accusative Masculine Plural
Root: μαθητής  
Sense: a learner, pupil, disciple.
αὐτοῦ  of  Him 
Parse: Personal / Possessive Pronoun, Genitive Masculine 3rd Person Singular
Root: αὐτός  
Sense: himself, herself, themselves, itself.
ἔδωκεν  He  gave 
Parse: Verb, Aorist Indicative Active, 3rd Person Singular
Root: διδῶ 
Sense: to give.
αὐτοῖς  to  them 
Parse: Personal / Possessive Pronoun, Dative Masculine 3rd Person Plural
Root: αὐτός  
Sense: himself, herself, themselves, itself.
ἐξουσίαν  authority 
Parse: Noun, Accusative Feminine Singular
Root: ἐξουσία  
Sense: power of choice, liberty of doing as one pleases.
πνευμάτων  over  spirits 
Parse: Noun, Genitive Neuter Plural
Root: πνεῦμα  
Sense: a movement of air (a gentle blast.
ἀκαθάρτων  unclean 
Parse: Adjective, Genitive Neuter Plural
Root: ἀκάθαρτος  
Sense: not cleansed, unclean.
ὥστε  so  as 
Parse: Conjunction
Root: ὥστε  
Sense: so that, insomuch that.
ἐκβάλλειν  to  cast  out 
Parse: Verb, Present Infinitive Active
Root: ἐκβάλλω  
Sense: to cast out, drive out, to send out.
θεραπεύειν  to  heal 
Parse: Verb, Present Infinitive Active
Root: θεραπεύω  
Sense: to serve, do service.
πᾶσαν  every 
Parse: Adjective, Accusative Feminine Singular
Root: πᾶς  
Sense: individually.
νόσον  disease 
Parse: Noun, Accusative Feminine Singular
Root: νόσος  
Sense: disease, sickness.
μαλακίαν  sickness 
Parse: Noun, Accusative Feminine Singular
Root: μαλακία  
Sense: softness.