The Meaning of Matthew 10:26 Explained

Matthew 10:26

KJV: Fear them not therefore: for there is nothing covered, that shall not be revealed; and hid, that shall not be known.

YLT: 'Ye may not, therefore, fear them, for there is nothing covered, that shall not be revealed, and hid, that shall not be known;

Darby: Fear them not therefore; for there is nothing covered which shall not be revealed, and secret which shall not be known.

ASV: Fear them not therefore: for there is nothing covered, that shall not be revealed; and hid, that shall not be known.

KJV Reverse Interlinear

Fear  them  not  therefore:  for  there is  nothing  covered,  that  shall  not  be revealed;  and  hid,  that  shall  not  be known. 

What does Matthew 10:26 Mean?

Context Summary

Matthew 10:24-33 - Fearless Confessors Of Christ
The more Christlike we are, the more certainly shall we incur the dislike and hatred of men. Only let us take care that they hate us, not on account of our personal peculiarities and pretensions, but solely for the truth's sake. See 1 Kings 22:8; Daniel 6:5.
Christ is often speaking. In the secret chamber of the heart, in the darkness of the night, in the shadowed room of pain and sorrow, in the room which holds all that is mortal of our beloved, hear His voice. It may be in dark sayings, but they are "the dark sayings on a harp," of which the psalmist sings. There are music, tenderness, love-notes in these dark sayings. And our hearts can receive lasting impressions in the dark.
Remember that in all your anxiety and pain, the Father is near. His presence encloses you in its gentle, holy embrace. You are of value to Him, of more value than you can count, because you were purchased with the precious blood of Christ. [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 10:26

Fear them not therefore [μη ουν ποβητητε αυτους]
Repeated in Matthew 10:28 and Matthew 10:31 Note also the accusative case with the aorist passive subjunctive, transitive though passive. See same construction in Luke 12:5. In Matthew 10:28 the construction is with απο — apo and the ablative, a translation Hebraism as in Luke 12:4 (Robertson, Grammar of the Greek N.T. in the Light of Historical Research, p. 577). [source]

Reverse Greek Commentary Search for Matthew 10:26

Luke 12:2 Covered up [συγκεκαλυμμενον εστιν]
Periphrastic perfect passive indicative of συγκαλυπτω — sugkaluptō an old verb, but here only in the N.T., to cover up on all sides and so completely. Luke 12:2 here are parallel with Matthew 10:26-33 spoken to the Twelve on their tour of Galilee, illustrating again how often Jesus repeated his sayings unless we prefer to say that he never did so and that the Gospels have hopelessly jumbled them as to time and place. See the passage in Matthew for discussion of details. [source]
Luke 8:16 With a vessel [σκευει]
Here Mark 4:21 has the more definite figure “under the bushel” as has Matthew 5:15.Under the bed (υποκατω κλινης — hupokatō klinēs). Here Mark 4:21 has the regular υπο την κλινην — hupo tēn klinēn instead of the late compound υποκατω — hupokatō Ragg notes that Matthew distributes the sayings of Jesus given here by Luke 8:16-18; Mark 4:21-25 concerning the parable of the lamp and gives them in three separate places (Matthew 5:15; Matthew 10:26; Matthew 13:12). That is true, but it does not follow that Mark and Luke have bunched together separate sayings or that Matthew has scattered sayings delivered only on one occasion. One of the slowest lessons for some critics to learn is that Jesus repeated favourite sayings on different occasions and in different groupings just as every popular preacher and teacher does today. See note on Mark 4:21 for further discussion of the lamp and stand.May see the light In Matthew 5:16 Jesus has it “may see your good works.” The purpose of light is to let one see something else, not the light. Note present subjunctive The parable of the lamp throws light on the parable of the sower. [source]
Luke 8:16 Under the bed [υποκατω κλινης]
Here Mark 4:21 has the regular υπο την κλινην — hupo tēn klinēn instead of the late compound υποκατω — hupokatō Ragg notes that Matthew distributes the sayings of Jesus given here by Luke 8:16-18; Mark 4:21-25 concerning the parable of the lamp and gives them in three separate places (Matthew 5:15; Matthew 10:26; Matthew 13:12). That is true, but it does not follow that Mark and Luke have bunched together separate sayings or that Matthew has scattered sayings delivered only on one occasion. One of the slowest lessons for some critics to learn is that Jesus repeated favourite sayings on different occasions and in different groupings just as every popular preacher and teacher does today. See note on Mark 4:21 for further discussion of the lamp and stand. [source]
Hebrews 11:27 Not fearing [μη ποβητεις]
Negative μη — mē with first aorist passive participle of ποβεω — phobeō here used transitively with the accusative as in Matthew 10:26. Moses did flee from Egypt after slaying the Egyptian (Exodus 2:15), but the author omits that slaughter and ignores it as the dominant motive in the flight of Moses. Τυμον — Thumon (wrath) is common in the N.T. (Luke 4:28), though here only in Hebrews. He endured First aorist (constative) active indicative of καρτερεω — kartereō old word from καρτερος — karteros strong, here only in N.T. Moses had made his choice before slaying the Egyptian. He stuck to its resolutely. As seeing him who is invisible This is the secret of his choice and of his loyalty to God and to God‘s people. This is the secret of loyalty in any minister today who is the interpreter of God to man (2 Corinthians 4:16-18). [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]

What do the individual words in Matthew 10:26 mean?

Not therefore you should fear them nothing for is concealed which not will be revealed or hidden not will be known
Μὴ οὖν φοβηθῆτε αὐτούς οὐδὲν γάρ ἐστιν κεκαλυμμένον οὐκ ἀποκαλυφθήσεται καὶ κρυπτὸν οὐ γνωσθήσεται

φοβηθῆτε  you  should  fear 
Parse: Verb, Aorist Subjunctive Passive, 2nd Person Plural
Root: φοβέομαι 
Sense: to put to flight by terrifying (to scare away).
οὐδὲν  nothing 
Parse: Adjective, Nominative Neuter Singular
Root: οὐδείς 
Sense: no one, nothing.
κεκαλυμμένον  concealed 
Parse: Verb, Perfect Participle Middle or Passive, Nominative Neuter Singular
Root: καλύπτω  
Sense: to hide, veil.
ἀποκαλυφθήσεται  will  be  revealed 
Parse: Verb, Future Indicative Passive, 3rd Person Singular
Root: ἀποκαλύπτω  
Sense: to uncover, lay open what has been veiled or covered up.
κρυπτὸν  hidden 
Parse: Adjective, Nominative Neuter Singular
Root: κρυπτός 
Sense: hidden, concealed, secret.
γνωσθήσεται  will  be  known 
Parse: Verb, Future Indicative Passive, 3rd Person Singular
Root: γινώσκω  
Sense: to learn to know, come to know, get a knowledge of perceive, feel.