The Meaning of Luke 10:3 Explained

Luke 10:3

KJV: Go your ways: behold, I send you forth as lambs among wolves.

YLT: 'Go away; lo, I send you forth as lambs in the midst of wolves;

Darby: Go: behold I send you forth as lambs in the midst of wolves.

ASV: Go your ways; behold, I send you forth as lambs in the midst of wolves.

KJV Reverse Interlinear

Go your ways:  behold,  I  send  you  forth  as  lambs  among  wolves. 

What does Luke 10:3 Mean?

Study Notes

Go your
. The same remark is applicable here.
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 . (See Scofield " Romans 11:5 ") 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.

Verse Meaning

The importance of participation continues in Jesus" imperative command to the Seventy to go (Gr. hypagete, cf. Matthew 28:19). The sheep among wolves figure was evidently a favorite one for Jesus (cf. Matthew 10:16). It pictures the dependent and vulnerable position of His disciples among hostile adversaries. They needed to trust in and pray to God, therefore, as they ministered. Jesus sent them out (Gr. apostello) as apostles, in the general sense of that word: missionaries. Jesus was speaking as the Shepherd of His sheep.

Context Summary

Luke 10:1-16 - The Forerunners Of The Lord
In the appointment of the Seventy there was perhaps an allusion to Numbers 11:24-25. In this case, as in that, there was the endowment of conspicuous spiritual power. We can only prepare the way for our Lord. No one of us can suffice for the soul of man. We must always say with the Baptist: "There cometh one mightier than I." Would that Christ always came where we had been! See Luke 10:1.
Let us not forget to pray for laborers; but if we pray truly we shall endeavor to answer our own prayers, by going and by inciting others to go. How often a child's life becomes dedicated through hands being laid on the young head by some servant of God, who says: "When you grow up, you must work for the Lord Jesus!"
The Lord asks for simplicity. We may not in our northern climate be able to carry out these precepts precisely and literally. But the inner thought of His words is that we are to be absorbed in giving the message, leaving all things else as a very secondary question and allowing God to care for us and ours. [source]

Chapter Summary: Luke 10

1  Jesus sends out at once seventy disciples to work miracles, and to preach;
13  pronounces a woe against certain cities
17  The seventy return with joy;
18  he shows them wherein to rejoice,
21  and thanks his Father for his grace;
23  magnifies the happy estate of his church;
25  teaches the lawyer how to attain eternal life,
30  and tells the parable of the good Samaritan;
38  reprimands Martha, and commends Mary her sister

Greek Commentary for 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]
I send forth [ἀποστέλλω]
See on Matthew 10:2. [source]

Reverse Greek Commentary Search for Luke 10:3

Matthew 21:13 Thieves [λῃστῶν]
Rev., correctly, robbers. See on Matthew 26:55; and Luke 10:30. [source]
Matthew 1:1 Christ [Χριστός]
Properly an adjective, not a noun, and meaning anointed ( Χρίω , to anoint). It is a translation of the Hebrew Messiah, the king and spiritual ruler from David's race, promised under that name in the Old Testament (Psalm 2:2; Daniel 9:25, Daniel 9:26). Hence Andrew says to Simon, “We have found the Messiah, which is, being interpreted, Christ (John 1:41; compare Acts 4:27; Acts 10:38; Acts 19:28). To us “Christ “has become a proper name, and is therefore written without the definite article; but, in the body of the gospel narratives, since the identity of Jesus with the promised Messiah is still in question with the people, the article is habitually used, and the name should therefore be translated “the Christ.” After the resurrection, when the recognition of Jesus as Messiah has become general, we find the word beginning to be used as a proper name, with or without the article. In this passage it omits the article, because it occurs in the heading of the chapter, and expresses the evangelist's own faith in Jesus as the Messiah. Anointing was applied to kings (1 Samuel 9:16; 1 Samuel 10:1), to prophets (1 Kings 19:16), and to priests (Exodus 29:29; Exodus 40:15; Leviticus 16:32) at their inauguration. “The Lord's anointed” was a common title of the king (1 Samuel 12:3, 1 Samuel 12:5; 2 Samuel 1:14, 2 Samuel 1:16). Prophets are called “Messiahs,” or anointed ones (1 Chronicles 16:22; Psalm 105:15). Cyrus is also called “the Lord's Anointed,” because called to the throne to deliver the Jews out of captivity (Isaiah 45:1). Hence the word” Christ” was representative of our Lord, who united in himself the offices of king, prophet, and priest. -DIVIDER-
-DIVIDER-
It is interesting to see how anointing attaches to our Lord in other and minor particulars. Anointing was an act of hospitality and a sign of festivity and cheerfulness. Jesus was anointed by the woman when a guest in the house of Simon the Pharisee, and rebuked his host for omitting this mark of respect toward hint (Luke 7:35, Luke 7:46). In the Epistle to the Hebrews (Hebrews 1:8, Hebrews 1:9), the words of the Messianic psalm (Psalm 45:7) are applied to Jesus, “God, even thy God, hath anointed thee with the oil of gladness above thy fellows.”-DIVIDER-
Anointing was practised upon the sick (Mark 6:13; Luke 10:34:; James 5:14). Jesus, “the Great Physician,” is described by Isaiah (Isaiah 61:1, Isaiah 61:2; compare Luke 4:18) as anointed by God to bind up the broken-hearted, and to give the mournful the oil of joy for mourning. He himself anointed the eyes of the blind man (John 9:6, John 9:11); and the twelve, in his name, “anointed with oil many that were sick, and healed them” (Mark 6:13). -DIVIDER-
-DIVIDER-
Anointing was practised upon the dead. Of her who brake the alabaster upon his head at Bethany, Jesus said, “She hath anointed my body aforehand for the burying” (Mark 14:8; see, also, Luke 23:56). [source]

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]
Mark 11:17 Of all nations []
Which rendering implies, shall be called by all nations. But render with Rev., a house of prayer for all the nations ( πᾶσιν τοῖς ἔθνεσιν )Thieves ( λῃστῶν )Rev., correctly, robbers. See on Matthew 21:13; and Matthew 26:55; and John 10:1, John 10:8. From ληίς or λεία , booty. In classical usage mostly of cattle. The robber, conducting his operations on a large and systematic scale, and with the aid of bands, is thus to be distinguished from the κλέπτης , or thief who purloins or pilfers whatever comes to hand. A den would be appropriate to a band of robbers, not to thieves. Thus the traveller to Jericho, in Christ's parable (Luke 10:30), fell among robbers, not thieves. [source]
Mark 11:17 Which rendering implies, shall be called by all nations. But render with Rev., a house of prayer for all the nations [λῃστῶν]
Rev., correctly, robbers. See on Matthew 21:13; and Matthew 26:55; and John 10:1, John 10:8. From ληίς or λεία , booty. In classical usage mostly of cattle. The robber, conducting his operations on a large and systematic scale, and with the aid of bands, is thus to be distinguished from the κλέπτης , or thief who purloins or pilfers whatever comes to hand. A den would be appropriate to a band of robbers, not to thieves. Thus the traveller to Jericho, in Christ's parable (Luke 10:30), fell among robbers, not thieves. [source]
Mark 6:13 They cast out many demons and they anointed with oil [εχεβαλλον και ηλειπον ελαιωι]
Imperfect tenses, continued repetition. Alone in Mark. This is the only example in the N.T. of αλειπω ελαιωι — aleiphō elaiōi used in connection with healing save in James 5:14. In both cases it is possible that the use of oil (olive oil) as a medicine is the basis of the practice. See note on Luke 10:34 for pouring oil and wine upon the wounds. It was the best medicine of the ancients and was used internally and externally. It was employed often after bathing. The papyri give a number of examples of it. The only problem is whether αλειπω — aleiphō in Mark and James is used wholly in a ritualistic and ceremonial sense or partly as medicine and partly as a symbol of divine healing. The very word αλειπω — aleiphō can be translated rub or anoint without any ceremony. “Traces of a ritual use of the unction of the sick appear first among Gnostic practices of the second century” (Swete). We have today, as in the first century, God and medicine. God through nature does the real healing when we use medicine and the doctor. [source]
Luke 22:52 Thief [λῃστὴν]
See on Matthew 26:55; and Luke 10:30; sa40" translation="">Mark 11:17.sa40 [source]
Luke 19:46 Thieves [λῃστῶν]
See on Matthew 26:55; Luke 10:30; Mark 11:17. [source]
Luke 12:48 Stripes []
See on Luke 10:30. [source]
Luke 10:31 Passed by on the other side [ἀντιπαρῆλθεν]
The verb occurs only here and Luke 10:32. [source]
Luke 10:31 Was going down [katebainen)]
Imperfect active as in Luke 10:30. Passed by on the other side Second aorist active indicative of antiparerchomai a late double compound here (Luke 10:31, Luke 10:32) only in the N.T., but in the papyri and late writers. It is the ingressive aorist (ēlthen), came alongside (para), and then he stepped over to the opposite side (anti) of the road to avoid ceremonial contamination with a stranger. A vivid and powerful picture of the vice of Jewish ceremonial cleanliness at the cost of moral principle and duty. The Levite in Luke 10:32 behaved precisely as the priest had done and for the same reason. [source]
Luke 10:38 Now as they went on their way [ην δε τωι πορευεσται αυτους]
Luke‘s favourite temporal clause again as in Luke 10:35. [source]
Luke 12:47 Shall be beaten with many stripes [δαρησεται πολλας]
Second future passive of δερω — derō to skin, to beat, to flay (see on Matthew 21:35; Mark 12:3, Mark 12:5). The passive voice retains here the accusative πολλας — pollas (supply πληγας — plēgas present in Luke 10:30). The same explanation applies to ολιγας — oligas in Luke 12:48. [source]
Luke 19:6 Received him joyfully [υπεδεχατο αυτον χαιρων]
The very verb used of Martha‘s welcome to Jesus (Luke 10:38). “Joyfully” is the present active participle, “rejoicing” (χαιρων — chairōn). [source]
Luke 19:35 Set Jesus thereon [επεβιβασαν τον Ιησουν]
First aorist active. Old verb, to cause to mount, causative verb from βαινω — bainō to go. In the N.T. only here and Luke 10:34; Acts 23:24. [source]
Luke 23:27 Bewailed [εκοπτοντο]
Imperfect middle of κοπτω — koptō to cut, smite, old and common verb. Direct middle, they were smiting themselves on the breast. “In the Gospels there is no instance of a woman being hostile to Christ” (Plummer). Luke‘s Gospel is appropriately called the Gospel of Womanhood (1:39-56; Luke 2:36-38; Luke 7:11-15, Luke 7:37-50; Luke 8:1-3; Luke 10:38-42; Luke 11:27; Luke 13:11-16).Lamented (ετρηνουν — ethrēnoun). Imperfect active of τρηνεω — thrēneō old verb from τρεομαι — threomai to cry aloud, lament. [source]
Luke 7:43 I suppose [υπολαμβανω]
Old verb, originally to take up from under, to bear away as on high, to take up in speech (Luke 10:30), to take up in mind or to assume as here and Acts 2:15. Here with an air of supercilious indifference (Plummer). [source]
Luke 15:2 Murmured [διαγογγυζω]
Imperfect active of δια — diagogguzō late Greek compound in the lxx and Byzantine writers. In the N.T. only here and Luke 19:7. The force of ουτος — dia here is probably between or among themselves. It spread (imperfect tense) whenever these two classes came in contact with Jesus. As the publicans and the sinners were drawing near to Jesus just in that proportion the Pharisees and the scribes increased their murmurings. The social breach is here an open yawning chasm.This man (προσδεχεται — houtos). A contemptuous sneer in the use of the pronoun. They spoke out openly and probably pointed at Jesus.Receiveth Present middle indicative of the common verb υπεδεχατο — prosdechomai In Luke 12:36 we had it for expecting, here it is to give access to oneself, to welcome like και συνεστιει αυτοις — hupedexato of Martha‘s welcome to Jesus (Luke 10:38). The charge here is that this is the habit of Jesus. He shows no sense of social superiority to these outcasts (like the Hindu “untouchables” in India).And eateth with them (αυτοις — kai sunesthiei autois). Associative instrumental case (συν — autois) after πιλος — sun - in composition. This is an old charge (Luke 5:30) and a much more serious breach from the standpoint of the Pharisees. The implication is that Jesus prefers these outcasts to the respectable classes (the Pharisees and the scribes) because he is like them in character and tastes, even with the harlots. There was a sting in the charge that he was the “friend” (philos) of publicans and sinners (Luke 7:34). [source]
Luke 15:2 Receiveth [προσδεχομαι]
Present middle indicative of the common verb υπεδεχατο — prosdechomai In Luke 12:36 we had it for expecting, here it is to give access to oneself, to welcome like και συνεστιει αυτοις — hupedexato of Martha‘s welcome to Jesus (Luke 10:38). The charge here is that this is the habit of Jesus. He shows no sense of social superiority to these outcasts (like the Hindu “untouchables” in India).And eateth with them (αυτοις — kai sunesthiei autois). Associative instrumental case (συν — autois) after πιλος — sun - in composition. This is an old charge (Luke 5:30) and a much more serious breach from the standpoint of the Pharisees. The implication is that Jesus prefers these outcasts to the respectable classes (the Pharisees and the scribes) because he is like them in character and tastes, even with the harlots. There was a sting in the charge that he was the “friend” (philos) of publicans and sinners (Luke 7:34). [source]
Luke 7:37 A woman which was in the city, a sinner [γυνη ητις εν τηι πολει αμαρτωλος]
Probably in Capernaum. The use of ητις — hētis means “Who was of such a character as to be” (cf. Luke 8:3) and so more than merely the relative η — hē who, that is, “who was a sinner in the city,” a woman of the town, in other words, and known to be such. αμαρτωλος — Hamartōlos from αμαρτανω — hamartanō to sin, means devoted to sin and uses the same form for feminine and masculine. It is false and unjust to Mary Magdalene, introduced as a new character in Luke 8:2, to identify this woman with her. Luke would have no motive in concealing her name here and the life of a courtesan would be incompatible with the sevenfold possession of demons. Still worse is it to identify this courtesan not only with Mary Magdalene, but also with Mary of Bethany simply because it is a Simon who gives there a feast to Jesus when Mary of Bethany does a beautiful deed somewhat like this one here (Mark 14:3-9; Matthew 26:6-13; John 12:2-8). Certainly Luke knew full well the real character of Mary of Bethany (Luke 10:38-42) so beautifully pictured by him. But a falsehood, once started, seems to have more lives than the cat‘s proverbial nine. The very name Magdalene has come to mean a repentant courtesan. But we can at least refuse to countenance such a slander on Mary Magdalene and on Mary of Bethany. This sinful woman had undoubtedly repented and changed her life and wished to show her gratitude to Jesus who had rescued her. Her bad reputation as a harlot clung to her and made her an unwelcome visitor in the Pharisee‘s house. [source]
John 11:5 Loved [ἠγάπα]
Notice the verb here: not φιλεῖς , as John 11:3. See on John 5:20. Lazarus is not mentioned in Luke 10:38sqq. [source]
John 18:40 Robber [λῃστής]
See on Matthew 26:55; see on Mark 11:17; see on Luke 10:30. Matthew calls him a “notable prisoner” (Matthew 27:16). Mark states that he had made insurrection, and had committed murder (Mark 15:7), speaking of the insurrection as a well-known event. Luke says, “for some insurrection ( στάσιν τινὰ ) that had arisen in the city, and for murder” (Luke 23:19). Writing for Gentiles, Luke would not refer to the event as something familiar. Bandits of this kind were numerous in the neighborhood of Jerusalem under the Roman dominion. Their leaders were well known. Josephus describes them by the same word which Matthew uses, ἐπίσημοι , notable. Their depredations were often committed under patriotic pretenses, so that Barabbas might have had influential friends among the people. [source]
John 11:5 Now Jesus loved [ηγαπα δε]
Imperfect active of αγαπαω — agapaō picturing the continued love of Jesus for this noble family where he had his home so often (Luke 10:38-42; John 12:1-8). The sisters expected him to come at once and to heal Lazarus. [source]
John 11:20 That Jesus was coming [οτι Ιησους ερχεται]
Present middle indicative retained in indirect discourse after the secondary tense ηκουσεν — ēkousen (first aorist active). Went and met him First aorist (ingressive) active indicative of υπανταω — hupantaō old compound verb, to go to meet (Matthew 8:28) with the associative instrumental case αυτωι — autōi But Mary still sat in the house Imperfect middle of κατεζομαι — kathezomai old verb to sit down, graphic picture of Mary, “while Mary was sitting in the house.” Both Martha and Mary act true to form here as in Luke 10:38-42. [source]
John 11:1 Was sick [ην αστενων]
Periphrastic imperfect active of αστενεω — astheneō old verb (from αστενης — asthenēs α — a privative, and στενος — sthenos strength). Lazarus See note on Luke 16:20 for the name of another man in the parable, a shortened form of Eleazer, only other N.T. use, but in Josephus and rabbinical writings. No connexion between this Lazarus and the one in the parable. Of Bethany Use of apo as in John 1:44 Philip of Bethsaida and John 1:45 Joseph of Nazareth. This Bethany is about two miles (John 11:18) east of Jerusalem on the south-east slope of Olivet and is now called El Azariyeh, from the name Lazarus. Jesus is still apparently at the other Bethany beyond Jordan (John 10:40). It is doubtful if a distinction is meant here by απο ητανιας — apo and απο — ek between Bethany as the residence and some other village Note εκ της κωμης — Marthas not Μαριας και Μαρτας — Marthēs for the genitive. Elsewhere (John 11:19; Luke 10:38) Martha comes first as the mistress and hostess. The two sisters are named for further identification of Lazarus. Martha was apparently the elder sister (John 11:5, John 11:19; Luke 10:38.). “The identification of Mary with Mary Magdalene is a mere conjecture supported by no direct evidence, and opposed to the general tenor of the Gospels” (Westcott). [source]
Acts 17:7 Whom Jason hath received [ους υποδεδεκται Ιασων]
Present perfect middle indicative of υποδεχομαι — hupodechomai to entertain, old verb, but in N.T. only in Luke 10:38; Luke 19:6; Acts 17:7; James 2:25. This is Jason‘s crime and he is the prisoner before the politarchs. [source]
Acts 20:29 Not sparing the flock [μη πειδομενοι του ποιμνιου]
Litotes again as so often in Acts. Sparing the flock was not the fashion of wolves. Jesus sent the seventy as lambs in the midst of wolves (Luke 10:3). In the Sermon on the Mount Jesus had pictured the false prophets who would come as ravening wolves in sheep‘s clothing (Matthew 7:15). [source]
Acts 27:41 But lighting upon [περιπεσοντες δε]
Second aorist active participle of περιπιπτω — peripiptō old verb to fall into and so be encompassed by as in Luke 10:30; James 1:2. There is a current on one side of St. Paul‘s Bay between a little island (Salmonetta) and Malta which makes a sand bank between the two currents. Unexpectedly the ship stuck in this sandbar. [source]
Acts 16:23 Many stripes [πολλας πληγας]
The Jewish law was forty stripes save one (2 Corinthians 11:24). The Roman custom depended on the caprice of the judge and was a terrible ordeal. It was the custom to inflict the stripes on the naked body (back) as Livy 2.5 says: “Missique lictores ad sumendum supplicium, nudatos virgis caedunt.” On πληγας — plēgas (from πλησσω — plēssō to strike a blow) See note on Luke 10:30; and notes on Luke 12:47. The jailor (τωι δεσμοπυλακι — tōi desmophulaki). Late word (δεσμοσ πυλαχ — desmosαρχιδεσμοπυλαχ — phulax keeper of bonds), in the N.T. only here (Acts 16:23, Acts 16:27, Acts 16:36). The lxx has the word ασπαλως τηρειν — archidesmophulax (Genesis 39:21-23). Chrysostom calls this jailor Stephanus, he was of Achaia (1 Corinthians 16:15). To keep safely Present active infinitive, to keep on keeping safely, perhaps “as dangerous political prisoners” (Rackham). He had some rank and was not a mere turnkey. [source]
Acts 20:29 Grievous wolves [λυκοι βαρεις]
αρεις — Bareis is heavy, rapacious, harsh. Jesus had already so described false teachers who would raven the fold (John 10:12). Whether Paul had in mind the Judaizers who had given him so much trouble in Antioch, Jerusalem, Galatia, Corinth or the Gnostics the shadow of whose coming he already foresaw is not perfectly clear. But it will not be many years before Epaphras will come to Rome from Colossae with news of the new peril there (Epistle to the Colossians). In writing to Timothy (1 Timothy 1:20) Paul will warn him against some who have already made shipwreck of their faith. In Revelation 2:2 John will represent Jesus as describing false apostles in Ephesus. Not sparing the flock (μη πειδομενοι του ποιμνιου — mē pheidomenoi tou poimniou). Litotes again as so often in Acts. Sparing the flock was not the fashion of wolves. Jesus sent the seventy as lambs in the midst of wolves (Luke 10:3). In the Sermon on the Mount Jesus had pictured the false prophets who would come as ravening wolves in sheep‘s clothing (Matthew 7:15). [source]
Acts 23:24 Beasts [κτηνη]
For riding as here or for baggage. See note on Luke 10:34. Asses or horses, but not war-horses. Since Paul was chained to a soldier, another animal would be required for baggage. It was also seventy miles and a change of horses might be needed. The extreme precaution of Lysias is explained in some Latin MSS. as due to fear of a night attack with the result that he might be accused to Felix of bribery. Luke also probably accompanied Paul. To bring safe (hina diasōsōsin). Final clause with hina and the first aorist active subjunctive of ινα διασωσωσιν — diasōzō old verb, to save through (ινα — dia) to a finish. Eight times in the N.T. (Matthew 14:36; Luke 7:3; Acts 23:24; Acts 27:43, Acts 27:44; Acts 28:1, Acts 28:4; 1 Peter 3:20). Unto Felix the governor Felix was a brother of Pallas, the notorious favourite of Claudius. Both had been slaves and were now freedmen. Felix was made procurator of Judea by Claudius a.d. 52. He held the position till Festus succeeded him after complaints by the Jews to Nero. He married Drusilla the daughter of Herod Agrippa I with the hope of winning the favour of the Jews. He was one of the most depraved men of his time. Tacitus says of him that “with all cruelty and lust he exercised the power of a king with the spirit of a slave.” The term “governor” In the N.T. it is used of Pilate (Matthew 27:2), of Felix, (Acts 23:24, Acts 23:26, Acts 23:33; Acts 24:1), of Festus (Acts 26:30). [source]
1 Corinthians 7:35 That ye may attend [πρὸς - εὐπάρεδρον]
Only here in the New Testament. From εὐ well πάρεδρος settingbeside. That ye may attend is a kind of circumlocution. The Greek reads literally: for that which is seemly and for that which is assiduous. Assiduous conveys the sense of the word as nearly as possible, since etymologically it means sitting close at. One is reminded of Mary at Bethany sitting at Jesus' feet, Luke 10:39. [source]
1 Corinthians 15:39 Of beasts [κτηνων]
Old word, from κταομαι — ktaomai to possess, and so property. See note on Luke 10:34. Of birds (πτηνων — ptēnōn). Old word from πετομαι — petomai to fly, winged, flying. Only here in N.T. [source]
1 Corinthians 7:35 Attend upon the Lord [ευπαρεδρον]
Adjective construed with προς το — pros to before, late word (Hesychius) from ευ — eu well, and παρεδρος — paredros sitting beside, “for the good position beside the Lord” (associative instrumental case of Κυριωι — Kuriōi). Cf. Mary sitting at the feet of Jesus (Luke 10:39). Without distraction (απερισπαστως — aperispastōs). Late adverb (Polybius, Plutarch, lxx) from the adjective απερισπαστος — aperispastos (common in the papyri) from α — a privative and περισπαω — perispaō to draw around (Luke 10:40). [source]
1 Corinthians 7:35 Not that I may cast a snare upon you [ουχ ινα βροχον υμιν επιβαλω]
ροχον — Brochon is a noose or slip-knot used for lassoing animals, old word, only here in N.T. Papyri have an example “hanged by a noose.” Επιβαλω — Epibalō is second aorist active subjunctive of επιβαλλω — epiballō old verb to cast upon. Paul does not wish to capture the Corinthians by lasso and compel them to do what they do not wish about getting married. For that which is seemly (προς το ευσχημον — pros to euschēmon). Old adjective (ευ — eu well, σχημων — schēmōn shapely, comely, from σχημα — schēma figure). For the purpose of decorum. Attend upon the Lord Adjective construed with προς το — pros to before, late word (Hesychius) from ευ — eu well, and παρεδρος — paredros sitting beside, “for the good position beside the Lord” (associative instrumental case of Κυριωι — Kuriōi). Cf. Mary sitting at the feet of Jesus (Luke 10:39). Without distraction (απερισπαστως — aperispastōs). Late adverb (Polybius, Plutarch, lxx) from the adjective απερισπαστος — aperispastos (common in the papyri) from α — a privative and περισπαω — perispaō to draw around (Luke 10:40). [source]
2 Corinthians 6:5 In stripes [εν πληγαις]
In blows, wounds (Luke 10:30; Luke 12:48; Acts 16:23, Acts 16:33). Our plague. [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 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 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 Timothy 3:5 Shall he take care of [ἐπιμελήσεται]
Only here and Luke 10:34. [source]
1 Timothy 3:6 Lest [τυπωτεις]
“That not.” Being puffed up (τυποω — tuphōtheis). First aorist passive participle of τυπος — tuphoō old word (from εμπεσηι εις — tuphos smoke, pride), to raise a smoke or mist (a smoke-screen of pride). In N.T. only here; 1 Timothy 6:4; 2 Timothy 3:4. He fall into Second aorist active subjunctive with εμπιπτω — hina mē negative purpose, of εν — empiptō old verb, to fall into. Note both εις — en and κριμα του διαβολου — eis as in Matthew 12:11; Luke 10:36. The condemnation of the devil (κριμα — krima tou diabolou). See note on Romans 3:8 for του διαβολου — krima Best to take tou diabolou as objective genitive, though subjective in 1 Timothy 3:7, “the condemnation passed on or received by the devil” (not just “the slanderer,” any slanderer). [source]
1 Timothy 3:6 He fall into [ινα μη]
Second aorist active subjunctive with εμπιπτω — hina mē negative purpose, of εν — empiptō old verb, to fall into. Note both εις — en and κριμα του διαβολου — eis as in Matthew 12:11; Luke 10:36. The condemnation of the devil (κριμα — krima tou diabolou). See note on Romans 3:8 for του διαβολου — krima Best to take tou diabolou as objective genitive, though subjective in 1 Timothy 3:7, “the condemnation passed on or received by the devil” (not just “the slanderer,” any slanderer). [source]
Hebrews 11:4 A more excellent sacrifice [πλειονα τυσιαν]
Literally, “more sacrifice” (comparative of πολυς — polus much). For this rather free use of πλειων — pleiōn with the point implied rather than stated see Matthew 6:25; Luke 10:31; Luke 12:23; Hebrews 3:3. Than Cain For this use of παρα — para after comparative see Hebrews 1:4, Hebrews 1:9. For the incident see Genesis 4:4. Through which The sacrifice He had Witness borne to him First aorist passive indicative of μαρτυρεω — martureō as in Hebrews 11:2, “he was witnessed to.” That he was righteous Infinitive in indirect discourse after εμαρτυρητη — emarturēthē personal construction of δικαιος — dikaios (predicate nominative after ειναι — einai) agreeing with the subject of εμαρτυρητη — emarturēthē (cf. Romans 1:22, ειναι σοποι — einai sophoi). God bearing witness Genitive absolute with present active participle of μαρτυρεω — martureō Through it Through his faith (as shown by his sacrifice). Precisely why Abel‘s sacrifice was better than that of Cain apart from his faith is not shown. Being dead Second aorist active participle of αποτνησκω — apothnēskō “having died.” Yet speaketh Cf. Genesis 4:10; Hebrews 12:24. Speaks still through his faith. [source]
James 4:13 Into this city [εις τηνδε την πολιν]
Old demonstrative οδε — hode rare in N.T. (Luke 10:39) save in neuter plural ταδε — tade (these things Acts 21:11). One would point out the city on the map (Mayor) as he made the proposal (we will go, πορευσομετα — poreusometha). [source]
James 1:2 All joy [πασαν χαραν]
“Whole joy,” “unmixed joy,” as in Philemon 2:29. Not just “some joy” along with much grief.When (οταν — hotan). “Whenever,” indefinite temporal conjunction.Ye fall into Second aorist active subjunctive (with the indefinite οταν — hotan) from περιπιπτω — peripiptō literally to fall around (into the midst of), to fall among as in Luke 10:30 ληισταις περιεπεσεν — lēistais periepesen (he fell among robbers). Only other N.T. example of this old compound is in Acts 27:41. Thucydides uses it of falling into affliction. It is the picture of being surrounded Associative instrumental case. The English word temptation is Latin and originally meant trials whether good or bad, but the evil sense has monopolized the word in our modern English, though we still say “attempt.” The word πειρασμος — peirasmos (from πειραζω — peirazō late form for the old πειραω — peiraō as in Acts 26:21, both in good sense as in John 6:6, and in bad sense as in Matthew 16:1) does not occur outside of the lxx and the N.T. except in Dioscorides (a.d. 100?) of experiments on diseases. “Trials” is clearly the meaning here, but the evil sense appears in James 1:12 (clearly in πειραζω — peirazō in James 1:13) and so in Hebrews 3:8. Trials rightly faced are harmless, but wrongly met become temptations to evil. The adjective ποικιλος — poikilos (manifold) is as old as Homer and means variegated, many coloured as in Matthew 4:24; 2 Timothy 3:6; Hebrews 2:4. In 1 Peter 1:6 we have this same phrase. It is a bold demand that James here makes. [source]
James 1:2 Ye fall into [περιπεσητε]
Second aorist active subjunctive (with the indefinite οταν — hotan) from περιπιπτω — peripiptō literally to fall around (into the midst of), to fall among as in Luke 10:30 ληισταις περιεπεσεν — lēistais periepesen (he fell among robbers). Only other N.T. example of this old compound is in Acts 27:41. Thucydides uses it of falling into affliction. It is the picture of being surrounded Associative instrumental case. The English word temptation is Latin and originally meant trials whether good or bad, but the evil sense has monopolized the word in our modern English, though we still say “attempt.” The word πειρασμος — peirasmos (from πειραζω — peirazō late form for the old πειραω — peiraō as in Acts 26:21, both in good sense as in John 6:6, and in bad sense as in Matthew 16:1) does not occur outside of the lxx and the N.T. except in Dioscorides (a.d. 100?) of experiments on diseases. “Trials” is clearly the meaning here, but the evil sense appears in James 1:12 (clearly in πειραζω — peirazō in James 1:13) and so in Hebrews 3:8. Trials rightly faced are harmless, but wrongly met become temptations to evil. The adjective ποικιλος — poikilos (manifold) is as old as Homer and means variegated, many coloured as in Matthew 4:24; 2 Timothy 3:6; Hebrews 2:4. In 1 Peter 1:6 we have this same phrase. It is a bold demand that James here makes. [source]
James 4:13 Today or tomorrow [σημερον η αυριον]
Correct text (Aleph B), not και — kai (and).Into this city (εις τηνδε την πολιν — eis tēnde tēn polin). Old demonstrative οδε — hode rare in N.T. (Luke 10:39) save in neuter plural ταδε — tade (these things Acts 21:11). One would point out the city on the map (Mayor) as he made the proposal (we will go, πορευσομετα — poreusometha).And spend a year there Another future (active of ποιεω — poieō). “We will do a year there.”And trade (και εμπορευσομετα — kai emporeusometha). Future middle of εμπορευομαι — emporeuomai (εν πορευομαι — enεμπορος — poreuomai to go in), old verb from και κερδησομεν — emporos (a merchant or trader, a drummer, one going in and getting the trade, Matthew 13:45), a vivid picture of the Jewish merchants of the time.And get gain Future (Ionic form) active of κερδος — kerdainō old verb from kerdos (gain, Philemon 1:21), as in Matthew 16:26. [source]
3 John 1:8 To receive [ἀπολαμβάνειν]
The best texts read ὑπολαμβάνειν tosupport; i.e., to welcome with the provision of hospitality. Rev., welcome. The verb means, originally, to take underneath in order to raise. Hence, to support. Figuratively, to take upon the mind, to suppose, as Luke 7:43; Acts 2:15: to take up or follow in speech; hence to answer, as Luke 10:30. [source]
3 John 1:8 To welcome [υπολαμβανειν]
Present active infinitive (habit of welcoming) of υπολαμβανω — hupolambanō old word, to take up under, to carry off (Acts 1:9), to reply (Luke 10:30), to suppose (Acts 2:15), only here in N.T. in this sense of receiving hospitably or to take under one‘s protection like υποδεχομαι — hupodechomai (Luke 10:38).Such (τους τοιουτους — tous toioutous). “The such” according to the Greek idiom (1 Corinthians 16:16, 1 Corinthians 16:18).That we may be Purpose clause with ινα — hina and the present middle subjunctive of γινομαι — ginomai “that we may keep on becoming.”Fellow-workers (συνεργοι — sunergoi). Old compound (συν εργον — sunτηι αλητειαι — ergon).With the truth So associative instrumental case with συνεργοι — sun in συνεργεω — sunergoi but it is not certain that this is the idea, though εργοις — sunergeō is so used with Συνεργος — ergois in James 2:22. τεου συνεργοι — Sunergos itself occurs with the genitive of the person as in της χαρας — theou sunergoi (1 Corinthians 3:9) or with genitive of the thing tēs charās (1 Corinthians 3:9). So then here the meaning may be either “co-workers with such brethren for the truth” (dative of advantage) or “co-workers with the truth” (associative instrumental case). [source]
Revelation 9:18 These three []
Add πληγῶν plagueson which see on Mark 3:10; see on Luke 10:30. [source]
Revelation 18:13 Cattle [κτήνη]
See on Luke 10:34. [source]
Revelation 15:1 The seven last plagues [πληγὰς ἑπτὰ τὰς ἐσχάτας]
Lit., seven plagues the last. Rev., “which are the last.” See on Mark 3:10; see on Luke 10:30. [source]
Revelation 9:18 By these three plagues [απο των τριων πληγων τουτων]
Our “plague” or stroke from πλησσω — plēssō as in Luke 10:30 and often in Rev (Revelation 9:20; Revelation 11:6; Revelation 15:1, Revelation 15:6, Revelation 15:8; Revelation 16:9; Revelation 18:4, Revelation 18:8; Revelation 22:18). It is used in Exodus 11:1. for the plagues in Egypt. The three plagues here are the fire, smoke, and brimstone which proceed from the mouths of the horses. [source]

What do the individual words in Luke 10:3 mean?

Go behold I send forth you as lambs in [the] midst of wolves
Ὑπάγετε ἰδοὺ ἀποστέλλω ὑμᾶς ὡς ἄρνας ἐν μέσῳ λύκων

Ὑπάγετε  Go 
Parse: Verb, Present Imperative Active, 2nd Person Plural
Root: ὑπάγω  
Sense: to lead under, bring under.
ἰδοὺ  behold 
Parse: Verb, Aorist Imperative Active, 2nd Person Singular
Root: ἰδού  
Sense: behold, see, lo.
ἀποστέλλω  I  send  forth 
Parse: Verb, Present Indicative Active, 1st Person Singular
Root: ἀποστέλλω 
Sense: to order (one) to go to a place appointed.
ἄρνας  lambs 
Parse: Noun, Accusative Masculine Plural
Root: ἀρήν  
Sense: a sheep, a lamb.
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.