The Meaning of Matthew 10:16 Explained

Matthew 10:16

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

YLT: 'Lo, I do send you forth as sheep in the midst of wolves, be ye therefore wise as the serpents, and simple as the doves.

Darby: Behold, I send you as sheep in the midst of wolves; be therefore prudent as the serpents, and guileless as the doves.

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

KJV Reverse Interlinear

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

What does Matthew 10:16 Mean?

Study Notes

send
The scope of Matthew 10:16-23 reaches beyond the personal ministry of the twelve, covering in a general sense the sphere of service during the present age. Matthew 10:23 has in view the preaching of the remnant. Isaiah 1:9 . in the tribulation Psalms 2:5 . See Scofield " Revelation 7:14 ". and immediately preceding the return of Christ in glory; Deuteronomy 30:3 ; Acts 1:9-11 . See Scofield " Acts 1:11 ". The remnant then will not have gone over the cities of Israel till the Lord comes.
remnant Remnant. See, Isaiah 1:9 .
grace Grace (in salvation). vs. 2 Corinthians 8:9 ; Romans 3:24 See note, (See Scofield " John 1:17 ") .
Remnant
Remnant, Summary: In the history of Israel, a "remnant" may be discerned, a spiritual Israel within the national Israel. In Elijah's time 7,000 had not bowed the knee to Baal 1 Kings 19:18 . In Isaiah's time it was the "very small remnant" for whose sake God still forbore to destroy the nation Isaiah 1:9 . During the captivities the remnant appears in Jews like Ezekiel, Daniel, Shadrach, Meshach, and Abednego, Esther, and Mordecai. At the end of the 70 years of Babylonian captivity it was the remnant which returned under Ezra and Nehemiah. At the advent of our Lord, John the Baptist, Simeon, Anna, and "them that looked for redemption in Jerusalem" Luke 2:38 were the remnant. During the church-age the remnant is composed of believing Jews Romans 11:4 ; Romans 11:5 . But the chief interest in the remnant is prophetic. During the great tribulation a remnant out of all Israel will turn to Jesus as Messiah, and will become His witnesses after the removal of the church Revelation 7:3-8 . Some of these will undergo martyrdom Revelation 6:9-11 some will be spared to enter the millennial kingdom Zechariah 12:6 to Zechariah 13:9 . Many of the Psalms express, prophetically, the joys and sorrows of the tribulation remnant.
remnant Remnant. See, Isaiah 1:9 .
grace Grace (in salvation). vs. 2 Corinthians 8:9 ; Romans 3:24 See note, (See Scofield " John 1:17 ") .

Verse Meaning

Jesus pictured His defenseless disciples in a dangerous environment. The Shepherd was sending His sheep into a wolf pack. They needed, therefore, to be as shrewd as serpents, a proverbial way of saying prudent. Their shrewdness must not be cunning though, for they needed to be innocent as well. Either characteristic without the other is dangerous. Innocence without prudence becomes naivet.
The disciples were to be both prudent and innocent toward the objects of their ministry. Doves are retiring birds; they leave when other birds oppose them rather than fighting. This is how the disciples were to behave. They needed to be shrewd by avoiding conflicts and attacks where possible, but when these came they were to withdraw to other households and other towns. These figures were common in Rabbinic teaching. But the rabbis normally used the sheep and doves as figures of Israel, and the wolves and serpents as representing the Gentiles. [1]

Context Summary

Matthew 10:16-23 - Steadfast Under Persecution
The way of the servants and heralds of Christ will never be easy. From the first, it has been lined with jagged flints. On the one hand, they are assailed by the rulers and potentates of this world; and on the other, by the members of their own homes. See Acts 4:25. But all these experiences are permitted in order to secure an entrance for their message into the most unlikely places, 2 Timothy 4:17. The fact of the disciples being driven from city to city brought the gospel within the reach of a much wider audience than if they had remained in peace in one center. See Acts 11:19.
But when we are persecuted for the Lord's sake, the Father bends over us with tender pity and helpfulness, John 12:26. And we are supplied, from the Eternal Light and Love, with a wisdom of speech and an unfailing patience of love that cannot be gainsaid. [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 10:16

As sheep in the midst of wolves [ως προβατα εν μεσωι λυκων]
The presence of wolves on every hand was a fact then and now. Some of these very sheep (Matthew 10:6) at the end will turn out to be wolves and cry for Christ‘s crucifixion. The situation called for consummate wisdom and courage. The serpent was the emblem of wisdom or shrewdness, intellectual keenness (Genesis 3:1; Psalm 58:5), the dove of simplicity (Hosea 7:11). It was a proverb, this combination, but one difficult of realization. Either without the other is bad (rascality or gullibility). The first clause with αρνας — arnas for προβατα — probata is in Luke 10:3 and apparently is in a Fragment of a Lost Gospel edited by Grenfell and Hunt. The combination of wariness and innocence is necessary for the protection of the sheep and the discomfiture of the wolves. For “harmless” (ακεραιοι — akeraioi) Moffatt and Goodspeed have “guileless,” Weymouth “innocent.” The word means “unmixed” (α — a privative and κεραννυμι — kerannumi), “unadulterated,” “simple,” “unalloyed.” [source]
I send you forth [ἐγὼ ἀποστέλλω]
Cognate to the word ἀπόστολος (apostle )The I is emphatic: “It is I that send you forth.” [source]
Wise [φρόνιμοι]
So A.V. and Rev. Denoting prudence with regard to their own safety. Wyc., wary. [source]
Harmless [ἀκέραιοι]
Lit., unmixed, unadulterated. Used of wine without water, and of metal without alloy. Hence guileless. So Luther, without falsity. Compare Romans 16:19; Philemon 2:15. They were to imitate the serpent's wariness, but not his wiliness. “The presence of the wolves demands that ye be wary; the fact that ye are my apostles (compare “I send you”) demands that ye be guileless ” (Dr. Morison on Matthew). [source]

Reverse Greek Commentary Search for Matthew 10:16

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 10:5 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]
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 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 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]
John 17:18 Sent [ἀπέστειλας - ἀπέστειλα]
On a mission. See on Matthew 10:16. [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]
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]
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]
Revelation 1:1 He sent [ἀποστείλας]
See on Matthew 10:2, Matthew 10:16. [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 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 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 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]

What do the individual words in Matthew 10:16 mean?

Behold I send forth you as sheep in [the] midst of wolves be you therefore shrewd the serpents and innocent the doves
Ἰδοὺ ἐγὼ ἀποστέλλω ὑμᾶς ὡς πρόβατα ἐν μέσῳ λύκων γίνεσθε οὖν φρόνιμοι οἱ ὄφεις καὶ ἀκέραιοι αἱ περιστεραί

Ἰδοὺ  Behold 
Parse: Verb, Aorist Imperative Active, 2nd Person Singular
Root: ἰδού  
Sense: behold, see, lo.
ἀποστέλλω  send  forth 
Parse: Verb, Present Indicative Active, 1st Person Singular
Root: ἀποστέλλω 
Sense: to order (one) to go to a place appointed.
πρόβατα  sheep 
Parse: Noun, Accusative Neuter Plural
Root: προβάτιον 
Sense: any four footed, tame animal accustomed to graze, small cattle (opp. to large cattle, horses, etc.), most commonly a sheep or a goat.
μέσῳ  [the]  midst 
Parse: Adjective, Dative Neuter Singular
Root: μέσος  
Sense: middle.
λύκων  of  wolves 
Parse: Noun, Genitive Masculine Plural
Root: λύκος  
Sense: a wolf.
γίνεσθε  be  you 
Parse: Verb, Present Imperative Middle or Passive, 2nd Person Plural
Root: γίνομαι  
Sense: to become, i.
φρόνιμοι  shrewd 
Parse: Adjective, Nominative Masculine Plural
Root: φρόνιμος  
Sense: intelligent, wise.
ὄφεις  serpents 
Parse: Noun, Nominative Masculine Plural
Root: ὄφις  
Sense: snake, serpent.
ἀκέραιοι  innocent 
Parse: Adjective, Nominative Masculine Plural
Root: ἀκέραιος  
Sense: unmixed, pure as in wines or metals.
περιστεραί  doves 
Parse: Noun, Nominative Feminine Plural
Root: περιστερά  
Sense: a dove.