KJV: Nor scrip for your journey, neither two coats, neither shoes, nor yet staves: for the workman is worthy of his meat.
YLT: nor scrip for the way, nor two coats, nor sandals, nor staff -- for the workman is worthy of his nourishment.
Darby: nor scrip for the way, nor two body coats, nor sandals, nor a staff: for the workman is worthy of his nourishment.
ASV: no wallet for your journey, neither two coats, nor shoes, nor staff: for the laborer is worthy of his food.
μὴ | nor |
Parse: Adverb Root: μή Sense: no, not lest. |
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πήραν | provision-bag |
Parse: Noun, Accusative Feminine Singular Root: πήρα Sense: a wallet. |
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ὁδὸν | [the] way |
Parse: Noun, Accusative Feminine Singular Root: ὁδός Sense: properly. |
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μηδὲ | nor |
Parse: Conjunction Root: μηδέ Sense: and not, but not, nor, not. |
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δύο | two |
Parse: Adjective, Accusative Masculine Plural Root: δύο Sense: the two, the twain. |
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χιτῶνας | tunics |
Parse: Noun, Accusative Masculine Plural Root: χιτών Sense: a tunic, an undergarment, usually worn next to the skin, a garment, a vestment. |
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ὑποδήματα | sandals |
Parse: Noun, Accusative Neuter Plural Root: ὑπόδημα Sense: what is bound under, a sandal, a sole fastened to the foot with thongs. |
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ῥάβδον | a staff |
Parse: Noun, Accusative Feminine Singular Root: ῥάβδος Sense: a staff, a walking stick, a twig, rod, branch. |
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ἄξιος | worthy [is] |
Parse: Adjective, Nominative Masculine Singular Root: ἄξιος Sense: weighing, having weight, having the weight of another thing of like value, worth as much. |
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ἐργάτης | workman |
Parse: Noun, Nominative Masculine Singular Root: ἐργάτης Sense: a workman, a labourer. |
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τῆς | of the |
Parse: Article, Genitive Feminine Singular Root: ὁ Sense: this, that, these, etc. |
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τροφῆς | provisions |
Parse: Noun, Genitive Feminine Singular Root: τροφή Sense: food, nourishment. |
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αὐτοῦ | of him |
Parse: Personal / Possessive Pronoun, Genitive Masculine 3rd Person Singular Root: αὐτός Sense: himself, herself, themselves, itself. |
Greek Commentary for Matthew 10:10
Better than “scrip.” It can be either a travelling or bread bag. Deissmann (Light from the Ancient East, pp. 108f.) shows that it can mean the beggar‘s collecting bag as in an inscription on a monument at Kefr Hanar in Syria: “While Christianity was still young the beggar priest was making his rounds in the land of Syria on behalf of the national goddess.” Deissmann also quotes a pun in the Didaskalia=Const. Apost. 3, 6 about some itinerant widows who said that they were not so much χηραι chērai (spouseless) as πηραι pērai (pouchless). He cites also Shakespeare, Troilus and Cressida III. iii. 145: “Time hath, my lord, a wallet at his back, wherein he puts alms for oblivion.” [source]
The sermon is worth the dinner, in other words. Luke in the charge to the seventy (Luke 10:7) has the same words with μιστου misthou (reward) instead of τροπης trophēs (food). In 1 Timothy 5:18 Paul quotes Luke‘s form as scripture The well-known Didache or Teaching of the Twelve (xiii) shows that in the second century there was still a felt need for care on the subject of receiving pay for preaching. The travelling sophists added also to the embarrassment of the situation. The wisdom of these restrictions was justified in Galilee at this time. Mark (Mark 6:6-13) and Luke (Luke 9:1-6) vary slightly from Matthew in some of the details of the instructions of Jesus. [source]
Reverse Greek Commentary Search for Matthew 10:10
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]
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]
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]
See on Matthew 10:10. [source]
See on Matthew 10:10. [source]
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]
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]
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]
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]
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]
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]
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]
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]