The Mission of the Twelve
Matthew 10:1-42
Matt.10.1 - Details
Original Text
Morphology
- Και: CONJ
- προσκαλεσαμενος: PART,aor,act,nom,sg,m
- τους: ART,acc,pl,m
- δωδεκα: NUM,card,pl
- μαθητας: NOUN,acc,pl,m
- αυτου: PRON,gen,sg,m
- εδωκεν: VERB,aor,act,ind,3,sg
- αυτοις: PRON,dat,pl,3
- εξουσιαν: NOUN,acc,sg,f
- πνευματων: NOUN,gen,pl,n
- ακαθαρτων: ADJ,gen,pl,n
- ωστε: CONJ
- εκβαλλειν: VERB,pres,act,inf
- αυτα: PRON,acc,pl,n
- και: CONJ
- θεραπευειν: VERB,pres,act,inf
- πασαν: ADJ,acc,sg,f
- νοσον: NOUN,acc,sg,f
- και: CONJ
- πασαν: ADJ,acc,sg,f
- μαλακιαν: NOUN,acc,sg,f
Parallels
- Mark 6:7 (verbal): Very close verbal parallel: Jesus calls the twelve and gives them authority/power over unclean spirits for mission.
- Luke 9:1 (verbal): Near-identical wording: Jesus summons the twelve and grants them power and authority over demons and to heal diseases.
- Mark 3:13-15 (structural): Earlier account of Jesus appointing the twelve and conferring authority to cast out demons—parallels the establishment of apostolic authority.
- Luke 10:1-9 (thematic): Parallel mission-sending episode (seventy/72) where disciples receive authority to heal and cast out demons, echoing the mission outline in Matthew 10:1.
- Acts 5:12-16 (thematic): Reports the apostles performing signs, healings, and authoritative wonders—reflects the ongoing effect of the delegated authority to heal and cast out demons.
Alternative generated candidates
- And Jesus summoned his twelve disciples and gave them authority over unclean spirits, to cast them out and to heal every disease and every infirmity.
- And calling his twelve disciples to him, he gave them authority over unclean spirits, to cast them out and to heal every disease and every infirmity.
Matt.10.2 - Details
Original Text
Morphology
- των: ART,gen,pl,f
- δε: CONJ
- δωδεκα: NUM,card,pl
- αποστολων: NOUN,gen,pl,masc
- τα: ART,acc,pl,neut
- ονοματα: NOUN,nom,pl,neut
- εστιν: VERB,pres,act,ind,3,sg
- ταυτα·πρωτος: DEM,nom,pl,neut+ADJ,nom,sg,masc
- Σιμων: NOUN,nom,sg,masc
- ο: ART,nom,sg,m
- λεγομενος: PART,pres,pass,nom,sg,m
- Πετρος: NOUN,nom,sg,masc
- και: CONJ
- Ανδρεας: NOUN,nom,sg,masc
- ο: ART,nom,sg,m
- αδελφος: NOUN,nom,sg,m
- αυτου: PRON,gen,sg,m
- Ιακωβος: NOUN,nom,sg,masc
- ο: ART,nom,sg,m
- του: ART,gen,sg,m
- Ζεβεδαιου: NOUN,gen,sg,m
- και: CONJ
- Ιωαννης: NOUN,nom,sg,m
- ο: ART,nom,sg,m
- αδελφος: NOUN,nom,sg,m
- αυτου: PRON,gen,sg,m
Parallels
- Mark 3:16-19 (verbal): Gives the list of the twelve Apostles including 'Simon (to whom he gave the name Peter), James son of Zebedee and John brother of James,' closely paralleling Matthew's names and order.
- Luke 6:14-16 (verbal): Provides another catalogue of the twelve Apostles with the same names (Simon Peter, Andrew, James son of Zebedee, John his brother), paralleling Matthew's enumeration.
- Acts 1:13 (structural): After the resurrection, the disciples are listed in the Upper Room by name (including Peter, James, John, Andrew), echoing the apostolic roster found in Matthew 10:2.
- Matthew 4:18-22 (thematic): Narrates the calling of Simon Peter, Andrew, James and John as fishermen and identifies the brother-relationships (Peter/Andrew, James/John) that Matthew later uses in his apostolic list.
- John 1:40-42 (allusion): Records Andrew bringing his brother Simon to Jesus and Jesus' naming of Simon (Cephas), paralleling Matthew's naming of 'Simon called Peter' and the Andrew–Simon brother-pairing.
Alternative generated candidates
- Now the names of the twelve apostles are these: first, Simon, who is called Peter, and Andrew his brother; James the son of Zebedee, and John his brother;
- The names of the twelve are these: first, Simon, who is called Peter; and Andrew his brother; James the son of Zebedee, and John his brother;
Matt.10.3 - Details
Original Text
Morphology
- Φιλιππος: NOUN,nom,sg,m
- και: CONJ
- Βαρθολομαιος: NOUN,nom,sg,m
- Θωμας: NOUN,nom,sg,m
- και: CONJ
- Μαθθαιος: NOUN,nom,sg,m
- ο: ART,nom,sg,m
- τελωνης: NOUN,nom,sg,m
- Ιακωβος: NOUN,nom,sg,m
- ο: ART,nom,sg,m
- του: ART,gen,sg,m
- Αλφαιου: NOUN,gen,sg,m
- και: CONJ
- Θαδδαιος: NOUN,nom,sg,m
Parallels
- Mark 3:18 (verbal): Almost word-for-word parallel list of the apostles (Philip, Bartholomew, Thomas, Matthew the tax collector, James son of Alphaeus, Thaddaeus), showing close verbal agreement with Matthew's roster.
- Luke 6:15 (verbal): Parallel apostolic list with largely the same names; however Luke varies some names/ordering (e.g., he has Judas son of James where Matthew/Mark have Thaddaeus), illustrating minor tradition differences.
- Acts 1:13 (structural): Post-resurrection listing of the apostles that includes Philip, Thomas, Bartholomew, Matthew, and James son of Alphaeus (and Judas son of James/Thaddaeus), useful for comparing names and order across traditions.
- Matt.10:2-4 (structural): Immediate Matthean context—the full list of the twelve apostles of which v.3 is the middle portion; shows how v.3 fits into Matthew's overall roster (v.2–4).
Alternative generated candidates
- Philip and Bartholomew; Thomas and Matthew the tax collector; James the son of Alphaeus, and Thaddaeus;
- Philip and Bartholomew; Thomas and Matthew the tax collector; James the son of Alphaeus, and Thaddaeus;
Matt.10.4 - Details
Original Text
Morphology
- Σιμων: NOUN,nom,sg,m
- ο: ART,nom,sg,m
- Καναναιος: NOUN,nom,sg,m
- και: CONJ
- Ιουδας: NOUN,nom,sg,m
- ο: ART,nom,sg,m
- Ισκαριωτης: NOUN,nom,sg,m
- ο: ART,nom,sg,m
- και: CONJ
- παραδους: VERB,aor,act,part,nom,sg,m
- αυτον: PRON,acc,sg,m
Parallels
- Mark 3:18 (structural): Parallel apostolic list including 'Simon the Cananaean' (same as Simon the Zealot) and 'Judas Iscariot'—corresponds to Matthew's naming of these two apostles.
- Luke 6:15 (structural): Another listing of the Twelve that pairs 'Simon who was called the Zealot' with 'Judas Iscariot,' paralleling Matthew's Simon Καναναῖος (Cananaean) designation.
- John 13:21-30 (thematic): Narrative identification of Judas Iscariot as the one who would betray Jesus; provides the fuller story behind Matthew’s brief label 'who betrayed him' (ο και παραδους αυτον).
- Matthew 26:14-16 (verbal): Within the same Gospel, Matthew records Judas Iscariot's agreement to betray Jesus—directly develops the description 'who betrayed him' found in 10:4.
- Acts 1:16-20 (thematic): Early church reflection on Judas' betrayal and its consequences (his death and the need to replace him), echoing Matthew’s identification of Judas as the betrayer.
Alternative generated candidates
- Simon the Zealot, and Judas Iscariot, who betrayed him.
- Simon the Zealot, and Judas Iscariot, the one who betrayed him.
Matt.10.5 - Details
Original Text
Morphology
- Τουτους: PRON,acc,pl,m
- τους: ART,acc,pl,m
- δωδεκα: NUM,card,pl
- απεστειλεν: VERB,aor,act,ind,3,sg
- ο: ART,nom,sg,m
- Ιησους: NOUN,nom,sg,m
- παραγγειλας: PART,aor,act,nom,sg,m
- αυτοις: PRON,dat,pl,3
- λεγων·Εις: PART,pres,act,nom,sg,m
- οδον: NOUN,acc,sg,f
- εθνων: NOUN,gen,pl,neut
- μη: PART
- απελθητε: VERB,aor,mid/pass,subj,2,pl
- και: CONJ
- εις: PREP
- πολιν: NOUN,acc,sg,f
- Σαμαριτων: NOUN,gen,pl,m
- μη: PART
- εισελθητε·: VERB,aor,mid/pass,subj,2,pl
Parallels
- Mark 6:7-13 (structural): Mark narrates the sending of the Twelve with mission instructions and authority to heal and proclaim—parallels Matthew's commission of the twelve and the sending-out episode (similar structure and purpose).
- Luke 9:1-6 (structural): Luke likewise records Jesus sending the Twelve with power and a limited mission to preach and heal in towns they visit, paralleling Matthew's account of the initial, localized mission of the Twelve.
- Matt.15:24 (verbal): Jesus' declaration 'I was sent only to the lost sheep of Israel' explicitly expresses the Israel-centered focus implied by the command not to go to Gentile or Samaritan towns in Matt 10:5.
- Matt.28:19 (thematic): The Great Commission to make disciples of all nations contrasts with the earlier restriction in Matt 10:5, highlighting the later universal extension of mission beyond Israel and Samaria.
- Acts 1:8 (thematic): Acts frames mission as moving from Jerusalem to Judea and Samaria and then to the ends of the earth; thematically this shows the expansion beyond the limited, Israel-focused mission found in Matt 10:5 (including eventual mission to Samaria and Gentiles).
Alternative generated candidates
- These twelve Jesus sent out, charging them, “Do not go into the way of the Gentiles or enter any city of the Samaritans;
- These twelve Jesus sent out, charging them, "Do not go into the way of the Gentiles, and do not enter any city of the Samaritans;
Matt.10.6 - Details
Original Text
Morphology
- πορευεσθε: VERB,pres,mid,imp,2,pl
- δε: CONJ
- μαλλον: ADV
- προς: PREP
- τα: ART,acc,pl,neut
- προβατα: NOUN,nom,pl,n
- τα: ART,acc,pl,neut
- απολωλοτα: PART,perf,pass,acc,pl,n
- οικου: NOUN,gen,sg,m
- Ισραηλ: PROPN,acc,sg,m
Parallels
- Matt.15:24 (quotation): Jesus explicitly states he was sent 'only to the lost sheep of Israel,' using virtually the same phrase and reaffirming the mission's focus on Israel.
- Mark 6:7-13 (structural): Parallel account of Jesus sending out the twelve apostles with similar instructions for mission, healing, and reliance on local reception—structurally parallel to Matthew 10.
- Luke 19:10 (thematic): Summarizes Jesus' mission 'to seek and to save the lost,' echoing the theme of seeking the lost that underlies the instruction to go to Israel's lost sheep.
- Ezekiel 34:11-16 (allusion): Prophetic promise that the Lord will seek, rescue, and gather his scattered sheep—background imagery and theological precedent for the 'lost sheep of the house of Israel.'
- Matt.28:19 (thematic): The Great Commission expands the mission from Israel to all nations, providing a later-scope contrast to the earlier, Israel-centered directive in Matthew 10:6.
Alternative generated candidates
- go rather to the lost sheep of the house of Israel.
- but go rather to the lost sheep of the house of Israel.
Matt.10.7 - Details
Original Text
Morphology
- πορευομενοι: VERB,pres,mid,part,nom,pl,m
- δε: CONJ
- κηρυσσετε: VERB,fut,act,ind,2,pl
- λεγοντες: VERB,pres,act,part,nom,pl,m
- οτι: CONJ
- Ηγγικεν: VERB,perf,act,ind,3,sg
- η: ART,nom,sg,f
- βασιλεια: NOUN,nom,sg,f
- των: ART,gen,pl,f
- ουρανων: NOUN,gen,pl,m
Parallels
- Matthew 3:2 (verbal): John the Baptist’s proclamation uses the identical message—'Repent, for the kingdom of heaven is at hand'—serving as an immediate precursor to the same announcement by Jesus’ messengers.
- Matthew 4:17 (verbal): Jesus’ opening proclamation in Galilee: 'Repent, for the kingdom of heaven is at hand,' echoing the same core announcement the disciples are sent to preach.
- Mark 1:15 (verbal): Mark summarizes Jesus’ message: 'The time is fulfilled, and the kingdom of God has come near; repent and believe the gospel,' paralleling Matthew’s charge to proclaim that the kingdom has drawn near.
- Luke 10:9 (verbal): In the sending of the seventy, the missionaries are instructed to heal and tell people 'the kingdom of God has come near to you,' a close parallel in content and mission to Matthew 10:7.
Alternative generated candidates
- And as you go, proclaim, ‘The kingdom of heaven has come near.’
- And as you go, proclaim, saying, 'The kingdom of heaven has come near.'
Matt.10.8 - Details
Original Text
Morphology
- ασθενουντας: PART,pres,act,acc,pl,m
- θεραπευετε: VERB,pres,act,imp,2,pl
- νεκρους: NOUN,acc,pl,m
- εγειρετε: VERB,pres,act,imp,2,pl
- λεπρους: ADJ,acc,pl,m
- καθαριζετε: VERB,pres,act,imp,2,pl
- δαιμονια: NOUN,acc,pl,n
- εκβαλλετε·δωρεαν: VERB,pres,act,imp,2,pl;ADV
- ελαβετε: VERB,aor,act,ind,2,pl
- δωρεαν: ADV
- δοτε: VERB,pres,act,imp,2,pl
Parallels
- Luke 9:1-2 (verbal): Jesus sends the Twelve 'to heal the sick and to cast out demons'—a close verbal parallel to Matthew’s commission (though Luke does not mention raising the dead or cleansing lepers).
- Mark 6:13 (structural): Mark’s account of the disciples’ sending reports that they 'cast out many demons and anointed with oil many who were sick and healed them,' a structurally parallel mission report to Matthew’s list of miraculous actions.
- Luke 10:9 (verbal): In the sending of the seventy, Jesus commands them to 'heal the sick,' echoing Matthew’s specific injunction and the broader sending-out motif.
- Acts 3:6-8 (thematic): Peter’s healing of the lame man demonstrates the continuation of apostolic signs—healing as a hallmark of the missionary activity Jesus commissions in Matthew 10:8.
- 2 Kings 4:32-37 (thematic): Elisha’s raising of the Shunammite’s son provides an Old Testament thematic background for the ministry of raising the dead referenced in Jesus’ commission.
Alternative generated candidates
- Heal the sick, raise the dead, cleanse lepers, cast out demons. Freely you have received; freely give.
- Heal the sick, raise the dead, cleanse lepers, cast out demons; freely you have received, freely give.
Matt.10.9 - Details
Original Text
Morphology
- μη: PART
- κτησησθε: VERB,aor,mid,subj,2,pl
- χρυσον: NOUN,acc,sg,m
- μηδε: CONJ
- αργυρον: NOUN,acc,sg,m
- μηδε: CONJ
- χαλκον: NOUN,acc,sg,m
- εις: PREP
- τας: ART,acc,pl,f
- ζωνας: NOUN,acc,pl,f
- υμων: PRON,gen,pl,2
Parallels
- Mark 6:8-9 (verbal): Nearly identical instruction in Mark: apostles are told to take nothing for the journey—no bread, no bag, no money in their belts—and to travel lightly (explicit reference to money in belts).
- Luke 9:3 (verbal): Parallel command in Luke: Jesus sends the Twelve with the injunction to take nothing—no staff, no bag, no bread, no money—matching Matthew's prohibition on taking gold/silver/bronze.
- Luke 10:4 (verbal): Similar sending instruction for the seventy: carry no purse, bag, or sandals—reflects the same principle of traveling without money or provisions as in Matthew 10:9.
- Matthew 10:10 (thematic): Immediate thematic/structural continuation in Matthew: explains and expands the instruction (do not take extra garments, rely on hospitality), connecting the prohibition of money with dependence on God and local support.
Alternative generated candidates
- Do not take gold or silver or copper in your belts;
- Provide no gold or silver or copper for your belts,
Matt.10.10 - Details
Original Text
Morphology
- μη: PART
- πηραν: NOUN,acc,sg,f
- εις: PREP
- οδον: NOUN,acc,sg,f
- μηδε: CONJ
- δυο: NUM,acc,pl
- χιτωνας: NOUN,acc,pl,m
- μηδε: CONJ
- υποδηματα: NOUN,acc,pl,n
- μηδε: CONJ
- ραβδον·αξιος: NOUN,acc,sg,f+ADJ,nom,sg,m
- γαρ: PART
- ο: ART,nom,sg,m
- εργατης: NOUN,nom,sg,m
- της: ART,gen,sg,f
- τροφης: NOUN,gen,sg,f
- αυτου: PRON,gen,sg,m
Parallels
- Mark 6:8-11 (verbal): Close parallel to Matthew's travel instructions for the Twelve (what to take and not take) and the mission pattern; similar wording about provisions and conduct on the journey.
- Luke 9:3 (verbal): Earlier Synoptic parallel in Luke's account of sending the Twelve: explicit prohibition against taking a purse, bag, staff, and two tunics—very similar verbal material to Matthew 10:10.
- Luke 10:4 (verbal): Parallel instruction in Luke's sending of the seventy-two: do not take purse, bag, or sandals—another close verbal parallel about traveling light for mission work.
- Luke 10:7 (verbal): Parallel to Matthew's concluding principle: 'the laborer deserves his wages' / 'a worker is worthy of his food'—same teaching applied to the missionaries' right to support.
- 1 Timothy 5:18 (quotation): Paulic citation combining Jesus' saying ('The laborer deserves his wages') with Deut 25:4; directly echoes Matthew's principle that the missionary is entitled to material support.
Alternative generated candidates
- no bag for the road, nor two tunics, nor sandals, nor staff—for the laborer is worthy of his food.
- no bag for the road, no second tunic, no sandals, no staff; for the laborer is worthy of his food.
Matt.10.11 - Details
Original Text
Morphology
- εις: PREP
- ην: VERB,impf,act,ind,3,sg
- δ᾽αν: PART
- πολιν: NOUN,acc,sg,f
- η: ART,nom,sg,f
- κωμην: NOUN,acc,sg,f
- εισελθητε: VERB,aor,pass,subj,2,pl
- εξετασατε: VERB,aor,act,imp,2,pl
- τις: PRON,nom,sg,3
- εν: PREP
- αυτη: PRON,dat,sg,f
- αξιος: ADJ,nom,sg,m
- εστιν·κακει: VERB,pres,act,ind,3,sg+CONJ+ADV
- μεινατε: VERB,aor,act,imp,2,pl
- εως: PREP
- αν: PART
- εξελθητε: VERB,aor,act,subj,2,pl
Parallels
- Luke 9:4 (verbal): Almost identical wording in Luke's account of sending the disciples: inquire who is worthy in the town and stay there until you leave (close verbal parallel).
- Mark 6:10 (verbal): Mark's sending-of-the Twelve contains the same instruction to remain in a house/town until departure (verbal and situational parallel).
- Luke 10:7 (thematic): In the sending of the seventy, Jesus tells them to remain in the same house (‘remain in it’), echoing the same principle of staying where one is received.
- Matt.10:12 (structural): Immediate pericope neighbor that prescribes how to behave when entering a house (greet it), functionally linked to the instruction to find a worthy place to stay.
- Matt.10:13 (thematic): Contrasts with v.11 by giving the alternative action if a town/house is not worthy (shake off the dust), forming the complementary instruction set.
Alternative generated candidates
- Into whatever city or village you enter, inquire who in it is worthy, and stay there until you depart.
- Into whatever city or village you enter, inquire who is worthy there, and stay until you depart.
Matt.10.12 - Details
Original Text
Morphology
- εισερχομενοι: PART,pres,mid,nom,pl,m
- δε: CONJ
- εις: PREP
- την: ART,acc,sg,f
- οικιαν: NOUN,acc,sg,f
- ασπασασθε: VERB,aor,mid,imp,2,pl
- αυτην·: PRON,acc,sg,f
Parallels
- Matt.10.11 (structural): Immediate pericope continuation: the same instructions about entering a house and how to treat it (seek a worthy house, remain there) — part of the same mission-speech context.
- Luke 10:5 (verbal): Nearly identical verbal instruction for disciples entering a house, with the added formula to say 'Peace to this house' — the same travel/hospitality protocol in Luke's parallel mission-saying.
- Mark 6:10 (verbal): Mark's sending of the Twelve gives a comparable command about entering houses and staying there; parallels Matthew's travel and hospitality instructions for missionaries.
- John 20:19 (thematic): Jesus' greeting 'Peace be with you' illustrates the function of a greeting on entering a household or gathering—connecting the instruction to 'greet the house' with the impartation of peace common in Jewish/Christian greetings.
Alternative generated candidates
- When you enter the house, greet it.
- And when you enter the house, greet it.
Matt.10.13 - Details
Original Text
Morphology
- και: CONJ
- εαν: CONJ
- μεν: PART
- η: ART,nom,sg,f
- η: ART,nom,sg,f
- οικια: NOUN,dat,sg,f
- αξια: ADJ,nom,sg,f
- ελθατω: VERB,aor,act,imp,3,sg
- η: ART,nom,sg,f
- ειρηνη: NOUN,nom,sg,f
- υμων: PRON,gen,pl,2
- επ᾽αυτην·εαν: PREP+PRON,acc,sg,f+PART,cond
- δε: CONJ
- μη: PART
- η: ART,nom,sg,f
- αξια: ADJ,nom,sg,f
- η: ART,nom,sg,f
- ειρηνη: NOUN,nom,sg,f
- υμων: PRON,gen,pl,2
- προς: PREP
- υμας: PRON,acc,pl,2
- επιστραφητω: VERB,aor,pass,imp,3,sg
Parallels
- Luke 10:5-6 (verbal): Nearly identical instruction to greet a house with 'peace' and that the peace will rest on a 'son of peace' (or return to you if not); same wording and function in the sending-pericope.
- Matt.10:12 (structural): Immediate context in Matthew's sending discourse: commands to enter a house and greet it, which directly precedes and sets up the instruction that 'your peace' should come upon a worthy house.
- Matt.10:14 (structural): Complementary instruction in the same pericope dealing with rejection: if a house/town does not receive the messengers, they are to shake the dust off—paired with the present verse's clause about peace 'returning' when a house is not worthy.
- Isaiah 52:7 (thematic): Ancient background motif of proclaiming 'peace' with the arrival of a messenger of good news ('How beautiful upon the mountains are the feet of him who brings good news... who proclaims peace'), providing theological/thematic resonance for the gospel-senders' greeting of peace.
Alternative generated candidates
- And if the house is worthy, let your peace come upon it; but if it is not worthy, let your peace return to you.
- If the house is worthy, let your peace come upon it; but if it is not worthy, let your peace return to you.
Matt.10.14 - Details
Original Text
Morphology
- και: CONJ
- ος: PRON,nom,sg,m
- αν: PART
- μη: PART
- δεξηται: VERB,aor,mid,subj,3,sg
- υμας: PRON,acc,pl,2
- μηδε: CONJ
- ακουση: VERB,aor,act,subj,3,sg
- τους: ART,acc,pl,m
- λογους: NOUN,acc,pl,m
- υμων: PRON,gen,pl,2
- εξερχομενοι: VERB,pres,mid,part,nom,m,pl
- εξω: ADV
- της: ART,gen,sg,f
- οικιας: NOUN,gen,sg,f
- η: ART,nom,sg,f
- της: ART,gen,sg,f
- πολεως: NOUN,gen,sg,f
- εκεινης: PRON,gen,sg,f
- εκτιναξατε: VERB,aor,act,imp,2,pl
- τον: ART,acc,sg,m
- κονιορτον: NOUN,acc,sg,m
- των: ART,gen,pl,f
- ποδων: NOUN,gen,pl,m
- υμων: PRON,gen,pl,2
Parallels
- Mark 6:11 (verbal): Near-verbatim parallel instruction in Mark’s Gospel to shake the dust off your feet when leaving a town that does not receive the missionaries.
- Luke 9:5 (verbal): Lukan parallel to Matthew’s saying with similar wording and context (sending of the Twelve) — same dust-shaking gesture against an unreceptive house or town.
- Luke 10:11 (verbal): Another Lukan occurrence in the sending of the seventy where Jesus tells them to wipe off the dust of that town as a testimony against it, closely matching Matthew 10:14.
- Acts 13:51 (allusion): Narrative example in Acts where Paul and Barnabas shake the dust off their feet after opposition in Antioch of Pisidia, enacting Jesus’ instruction as a symbolic testimony.
- Acts 18:6 (thematic): Paul’s action of shaking out his garments after Jewish opposition in Corinth parallels the dust-shaking gesture as a symbolic disassociation from rejection.
Alternative generated candidates
- And whoever will not receive you or hear your words, when you depart from that house or city shake off the dust from your feet.
- Whoever will not receive you nor hear your words, when you depart from that house or city, shake off the dust of your feet.
Matt.10.15 - Details
Original Text
Morphology
- αμην: PART
- λεγω: VERB,pres,act,ind,1,sg
- υμιν: PRON,dat,pl,2
- ανεκτοτερον: ADJ,nom,sg,neut,comp
- εσται: VERB,fut,mid,ind,3,sg
- γη: NOUN,nom,sg,f
- Σοδομων: NOUN,gen,pl,n
- και: CONJ
- Γομορρων: NOUN,gen,pl,n
- εν: PREP
- ημερα: NOUN,dat,sg,f
- κρισεως: NOUN,gen,sg,f
- η: ART,nom,sg,f
- τη: ART,dat,sg,f
- πολει: NOUN,dat,sg,f
- εκεινη: DEM,dat,sg,f
Parallels
- Luke 10:12 (verbal): Nearly identical saying — Jesus warns that it will be more tolerable for Sodom on the day of judgment than for unrepentant towns that reject the apostles' message.
- Matt.11:24 (verbal): Same comparative formula applied to Tyre and Sidon: 'more tolerable... on the day of judgment' — repeats the theme of greater condemnation for those who reject Jesus' works and words.
- Matt.11:21–24 (structural): Parallel passage in Matthew where Jesus contrasts unrepentant towns (e.g., Capernaum) with Sodom to illustrate aggravated judgment for those who witnessed greater revelation and still refused to repent.
- Gen.18–19 (allusion): The narrative source and background for 'Sodom and Gomorrah' as examples of divine judgment — Jesus invokes their fate as the paradigmatic case of catastrophic punishment.
- Jude 1:7 (thematic): Uses the destruction of Sodom and Gomorrah as an example of God’s punitive judgment against sexual immorality and ungodliness, echoing the same interpretive tradition Jesus employs.
Alternative generated candidates
- Truly I tell you, it will be more tolerable on the day of judgment for the land of Sodom and Gomorrah than for that city.
- Truly I tell you, it will be more tolerable for the land of Sodom and Gomorrah on the day of judgment than for that city.
Matt.10.16 - Details
Original Text
Morphology
- Ιδου: PART
- εγω: PRON,nom,sg,1
- αποστελλω: VERB,pres,act,ind,1,sg
- υμας: PRON,acc,pl,2
- ως: ADV
- προβατα: NOUN,nom,pl,n
- εν: PREP
- μεσω: PREP
- λυκων·γινεσθε: NOUN,gen,pl,m;VERB,pres,mid/pass,imp,2,pl
- ουν: PART
- φρονιμοι: ADJ,nom,pl,m
- ως: ADV
- οι: ART,nom,pl,m
- οφεις: NOUN,nom,pl,m
- και: CONJ
- ακεραιοι: ADJ,nom,pl,m
- ως: ADV
- αι: ART,nom,pl,f
- περιστεραι: NOUN,nom,pl,f
Parallels
- Luke 10:3 (verbal): Very close parallel in Luke’s sending narrative: disciples are sent like lambs among wolves; echoes Jesus’ commissioning and danger imagery.
- Acts 20:29 (thematic): Paul warns Ephesian elders that 'savage wolves' will come in and not spare the flock—uses the same wolf-against-flock motif about danger to God’s people.
- Matthew 7:15 (thematic): Uses wolf imagery for hostile, deceptive opponents ('wolves in sheep’s clothing'); related warning about prudence and discernment in facing threats.
- Genesis 3:1 (allusion): The characterization of the serpent as crafty ('more crafty than any beast') underlies the analogy 'wise as serpents'—an allusion to biblical depiction of serpent craftiness.
Alternative generated candidates
- Behold, I send you out as sheep among wolves; therefore be wise as serpents and innocent as doves.
- Behold, I send you out as sheep among wolves; therefore be wise as serpents and innocent as doves.
Matt.10.17 - Details
Original Text
Morphology
- προσεχετε: VERB,pres,act,imp,2,pl
- δε: CONJ
- απο: PREP
- των: ART,gen,pl,f
- ανθρωπων·παραδωσουσιν: NOUN,gen,pl,m+VERB,fut,act,ind,3,pl
- γαρ: PART
- υμας: PRON,acc,pl,2
- εις: PREP
- συνεδρια: NOUN,acc,sg,f
- και: CONJ
- εν: PREP
- ταις: ART,dat,pl,f
- συναγωγαις: NOUN,dat,pl,f
- αυτων: PRON,gen,pl,c
- μαστιγωσουσιν: VERB,fut,act,ind,3,pl
- υμας·: PRON,acc,pl,2
Parallels
- Mark 13:9 (verbal): Near-verbatim parallel warning: 'Take heed... they will deliver you up to councils, and in the synagogues ye shall be beaten,' matching the prediction of delivery to councils and scourging in synagogues.
- Luke 21:12 (verbal): Parallel prediction that believers will be delivered to synagogues and prisons and persecuted—same theme and similar phrasing about being handed over to authorities and suffering.
- John 16:2 (thematic): Jesus warns of expulsion from synagogues and hostility toward his followers—a thematically related prediction of persecution centered on synagogues.
- Acts 5:40–41 (allusion): The apostles are flogged by the council (Sanhedrin) and released—an early fulfillment/illustration of being delivered to councils and beaten.
- Matt 10:18 (structural): Immediate continuation of the same discourse: predicts being brought before governors and kings—part of the same prophetic sequence about persecution and legal trials.
Alternative generated candidates
- Beware of men; for they will deliver you over to councils, and they will scourge you in their synagogues;
- Beware of men; for they will deliver you over to courts and scourge you in their synagogues;
Matt.10.18 - Details
Original Text
Morphology
- και: CONJ
- επι: PREP
- ηγεμονας: NOUN,acc,pl,m
- δε: CONJ
- και: CONJ
- βασιλεις: NOUN,acc,pl,m
- αχθησεσθε: VERB,fut,pass,ind,2,pl
- ενεκεν: PREP,gen
- εμου: PRON,gen,sg,1
- εις: PREP
- μαρτυριον: NOUN,acc,sg,n
- αυτοις: PRON,dat,pl,3
- και: CONJ
- τοις: ART,dat,pl,m
- εθνεσιν: NOUN,dat,pl,n
Parallels
- Mark 13:9-11 (verbal): Uses the same motif/wording: disciples will be brought before rulers and kings for Jesus' sake and will be given words to speak; closely parallels Matthew's warning and promise.
- Luke 21:12-15 (verbal): Lukan parallel: explicitly predicts being brought before kings and governors to bear witness, and promises wisdom/words when that occurs.
- Luke 12:11-12 (verbal): Jesus' instruction not to premeditate a defense when brought before synagogues and rulers because the Spirit will give the right words—echoes Matthew's promise of testimony.
- Acts 4:8-12 (thematic): Peter, filled with the Spirit, testifies before the Jewish rulers about Jesus—an early fulfillment/example of being brought before authorities to bear witness.
- Acts 26:1-3 (thematic): Paul's defense before King Agrippa (and other officials) provides an example of an apostle brought before a ruler to testify about Christ.
Alternative generated candidates
- and you will be brought before governors and kings for my sake, as a testimony to them and to the Gentiles.
- and you will be brought before governors and kings for my sake, as a testimony to them and to the nations.
Matt.10.19 - Details
Original Text
Morphology
- οταν: CONJ
- δε: CONJ
- παραδωσιν: VERB,pres,act,subj,3,pl
- υμας: PRON,acc,pl,2
- μη: PART
- μεριμνησητε: VERB,aor,act,subj,2,pl
- πως: ADV
- η: ART,nom,sg,f
- τι: PRON,acc,sg,n
- λαλησητε·δοθησεται: VERB,fut,act,ind,2,pl + VERB,fut,pass,ind,3,sg
- γαρ: PART
- υμιν: PRON,dat,pl,2
- εν: PREP
- εκεινη: DEM,dat,sg,f
- τη: ART,dat,sg,f
- ωρα: NOUN,dat,sg,f
- τι: PRON,acc,sg,n
- λαλησητε·: VERB,fut,act,ind,2,pl
Parallels
- Luke 12:11-12 (verbal): Very close parallel wording: Jesus tells disciples not to worry about what to say when brought before authorities because the Holy Spirit/Jesus will give them words.
- Mark 13:11 (verbal): Same instruction in the Olivet context: do not pre‑plan your defense—say whatever is given you at that time, with the Spirit acting as speaker.
- Matt.10:20 (structural): Immediate continuation of v.19 in Matthew: explains the promise—'for it is not you who speak, but the Spirit of your Father'—clarifying the source of the words given.
- Exodus 4:12 (allusion): God's promise to Moses—'I will be with your mouth and teach you what to say'—an OT precedent for divine provision of words in perilous speech situations.
- Jeremiah 1:9-10 (thematic): The prophet is given words by God ('I put my words in your mouth'), echoing the theme that God supplies speech for his messengers.
Alternative generated candidates
- When they deliver you up, do not be anxious how or what you shall speak; for it will be given you in that hour what you shall speak.
- When they deliver you up, do not be anxious how or what you are to speak; for it will be given you in that hour what you are to say.
Matt.10.20 - Details
Original Text
Morphology
- ου: PART,neg
- γαρ: PART
- υμεις: PRON,nom,pl,2
- εστε: VERB,pres,act,ind,2,pl
- οι: ART,nom,pl,m
- λαλουντες: VERB,pres,act,part,nom,pl,m
- αλλα: CONJ
- το: ART,nom,sg,n
- πνευμα: NOUN,acc,sg,n
- του: ART,gen,sg,m
- πατρος: NOUN,gen,sg,m
- υμων: PRON,gen,pl,2
- το: ART,nom,sg,n
- λαλουν: VERB,pres,act,part,nom,sg,n
- εν: PREP
- υμιν: PRON,dat,pl,2
Parallels
- Mark 13:11 (verbal): Near-verbatim parallel: Jesus tells disciples not to plan what to say when seized, for 'it is not you who speak, but the Holy Spirit' (same wording and promise).
- Luke 12:11-12 (verbal): Same promise that when brought before synagogues and authorities the Holy Spirit will teach what to say—closely parallel teaching about Spirit-provided words.
- John 14:26 (thematic): Jesus describes the Holy Spirit as the Advocate/Teacher who will teach and remind the disciples of Jesus' words, supporting the idea that the Spirit supplies necessary speech and instruction.
- Acts 4:31 (thematic): After prayer the believers are filled with the Holy Spirit and 'spoke the word of God with boldness,' illustrating the Spirit empowering and directing speech for God's witness.
- Jeremiah 1:9 (allusion): God touches the prophet's mouth and says 'I have put my words in your mouth'—an Old Testament precedent for divine provision of words to a human messenger.
Alternative generated candidates
- For it is not you who speak, but the Spirit of your Father speaking through you.
- For it is not you who speak, but the Spirit of your Father who speaks in you.
Matt.10.21 - Details
Original Text
Morphology
- παραδωσει: VERB,fut,act,ind,3,sg
- δε: CONJ
- αδελφος: NOUN,nom,sg,m
- αδελφον: NOUN,acc,sg,m
- εις: PREP
- θανατον: NOUN,acc,sg,m
- και: CONJ
- πατηρ: NOUN,nom,sg,m
- τεκνον: NOUN,acc,sg,n
- και: CONJ
- επαναστησονται: VERB,fut,mid,ind,3,pl
- τεκνα: NOUN,acc,pl,neut
- επι: PREP
- γονεις: NOUN,acc,pl,m
- και: CONJ
- θανατωσουσιν: VERB,fut,act,ind,3,pl
- αυτους: PRON,acc,pl,m
Parallels
- Mark 13:12 (verbal): Near-verbatim parallel warning: 'Brother will betray brother to death, and a father his child'—same prediction of familial betrayal amid persecution in Mark's eschatological discourse.
- Luke 21:16-17 (verbal): Close verbal parallel: Jesus warns that family members (parents, brothers, relatives) will betray and put believers to death; shares wording and context with Matthew's prediction of domestic persecution.
- Luke 12:51-53 (thematic): Thematic parallel about division within households caused by Jesus' message—'a house divided' language (father vs. child, mother vs. daughter) highlights domestic strife as a consequence of allegiance to Jesus.
- Matt.10:34-36 (structural): In the same Matthean discourse Jesus says he brings not peace but a sword and that a man's enemies will be members of his household—provides the broader structural explanation for the family violence predicted in 10:21.
Alternative generated candidates
- Brother will deliver up brother to death, and the father his child; children will rise against parents and put them to death.
- Brother will deliver up brother to death, and a father his child; and children will rise up against parents and put them to death.
Matt.10.22 - Details
Original Text
Morphology
- και: CONJ
- εσεσθε: VERB,fut,mp,ind,2,pl
- μισουμενοι: PART,pres,pas,nom,pl,m
- υπο: PREP
- παντων: ADJ,gen,pl,m
- δια: PREP
- το: ART,nom,sg,n
- ονομα: NOUN,nom,sg,n
- μου·ο: PRO,gen,sg,1+ART,nom,sg,m
- δε: CONJ
- υπομεινας: PART,aor,act,nom,sg,m
- εις: PREP
- τελος: NOUN,acc,sg,n
- ουτος: PRON,nom,sg,m
- σωθησεται: VERB,fut,pass,ind,3,sg
Parallels
- Mark 13:13 (verbal): Nearly identical saying: 'you will be hated by all for my name's sake... the one who endures to the end will be saved'—direct Synoptic parallel.
- Matt. 24:9-13 (verbal): Expanded Matthean form of the same warning about being hated and persecuted for Jesus' name, concluding with 'the one who endures to the end will be saved.'
- John 15:18-21 (thematic): Jesus warns disciples that the world will hate them because it hated him—connects hatred for Jesus' followers with fidelity to his name.
- 1 Peter 4:12-16 (thematic): Encourages believers not to be surprised by suffering for Christ's name and to rejoice in sharing his sufferings—echoes endurance amid persecution.
- Acts 14:22 (thematic): Paul and Barnabas exhort believers that 'through many tribulations we must enter the kingdom of God,' linking perseverance under persecution with salvation.
Alternative generated candidates
- And you will be hated by all for my name’s sake. But the one who endures to the end shall be saved.
- And you will be hated by all for my name's sake. But the one who endures to the end will be saved.
Matt.10.23 - Details
Original Text
Morphology
- οταν: CONJ
- δε: CONJ
- διωκωσιν: VERB,pres,act,subj,3,pl
- υμας: PRON,acc,pl,2
- εν: PREP
- τη: ART,dat,sg,f
- πολει: NOUN,dat,sg,f
- ταυτη: DEM,dat,sg,f
- φευγετε: VERB,pres,act,imp,2,pl
- εις: PREP
- την: ART,acc,sg,f
- ετεραν·αμην: ADJ,acc,sg,f|PART
- γαρ: PART
- λεγω: VERB,pres,act,ind,1,sg
- υμιν: PRON,dat,pl,2
- ου: PART,neg
- μη: PART
- τελεσητε: VERB,aor,act,subj,2,pl
- τας: ART,acc,pl,f
- πολεις: NOUN,acc,pl,f
- του: ART,gen,sg,m
- Ισραηλ: PROPN,acc,sg,m
- εως: PREP
- αν: PART
- ελθη: VERB,aor,act,subj,3,sg
- ο: ART,nom,sg,m
- υιος: NOUN,voc,sg,m
- του: ART,gen,sg,m
- ανθρωπου: NOUN,gen,sg,m
Parallels
- Matt.10.19-20 (thematic): Same commissioning context about coming persecution; instructs disciples not to worry about defense because the Spirit will speak for them—closely tied to the warning to flee when persecuted.
- Matt.16.28 (verbal): Uses a similar promise that the 'Son of Man' will appear before certain events are completed—echoes Matthew 10:23's claim that the Son of Man will come before the mission across Israel is finished.
- Mark 9:1 (verbal): Parallel saying to Matthew 16:28 (and thus to Matt.10:23) that some standing will see the Son of Man come 'in his kingdom'—same short-term coming motif.
- Matt.24:34 (allusion): Eschatological formula ('this generation will not pass away until...') parallels Matthew 10:23's timing language about the Son of Man coming before the disciples finish their mission.
- Mark 13:30 (allusion): Mark's version of the 'this generation' saying parallels Matt.24:34 and resonates with Matt.10:23's claim about the Son of Man's arrival within the mission timeframe.
Alternative generated candidates
- When they persecute you in one town, flee to the next; for truly I tell you, you will not have gone through the towns of Israel before the Son of Man comes.
- When they persecute you in one town, flee to the next; for truly I tell you, you will not have gone through the towns of Israel before the Son of Man comes.
Matt.10.24 - Details
Original Text
Morphology
- Ουκ: PART
- εστιν: VERB,pres,act,ind,3,sg
- μαθητης: NOUN,nom,sg,m
- υπερ: PREP
- τον: ART,acc,sg,m
- διδασκαλον: NOUN,acc,sg,m
- ουδε: CONJ
- δουλος: NOUN,nom,sg,m
- υπερ: PREP
- τον: ART,acc,sg,m
- κυριον: NOUN,acc,sg,m
- αυτου: PRON,gen,sg,m
Parallels
- Matt. 10:25 (structural): Immediate continuation of the same saying in the same pericope: contrasts disciple/servant with teacher/master and adds that the disciple must be like his teacher, with reference to persecution.
- Luke 6:40 (verbal): Near-verbatim parallel: 'A disciple is not above his teacher,' adding that the fully trained disciple will be like his teacher — same teaching on relative status.
- John 13:16 (verbal): Same maxim expressed with servant/master language: 'A servant is not greater than his master, nor is he who is sent greater than the one who sent him.'
- John 15:20 (quotation): Jesus repeats the saying and draws out its implication for persecution: 'If they persecuted me, they will persecute you,' citing that a servant is not greater than his master.
Alternative generated candidates
- A disciple is not above his teacher, nor a servant above his master.
- A disciple is not above his teacher, nor a servant above his master.
Matt.10.25 - Details
Original Text
Morphology
- αρκετον: ADJ,nom,sg,neut
- τω: ART,dat,sg,m
- μαθητη: NOUN,dat,sg,m
- ινα: CONJ
- γενηται: VERB,aor,mid,subj,3,sg
- ως: ADV
- ο: ART,nom,sg,m
- διδασκαλος: NOUN,nom,sg,m
- αυτου: PRON,gen,sg,m
- και: CONJ
- ο: ART,nom,sg,m
- δουλος: NOUN,nom,sg,m
- ως: ADV
- ο: ART,nom,sg,m
- κυριος: NOUN,nom,sg,m
- αυτου: PRON,gen,sg,m
- ει: VERB,pres,act,ind,2,sg
- τον: ART,acc,sg,m
- οικοδεσποτην: NOUN,acc,sg,m
- Βεελζεβουλ: NOUN,acc,sg,m
- επεκαλεσαν: VERB,aor,act,ind,3,pl
- ποσω: ADV
- μαλλον: ADV
- τους: ART,acc,pl,m
- οικιακους: ADJ,acc,pl,m
- αυτου: PRON,gen,sg,m
Parallels
- Luke 6:40 (verbal): Contains the same saying about the disciple not being above the teacher and the servant not being above the master (close verbal parallel to Matt 10:24–25).
- John 15:20 (verbal): Jesus states explicitly that a servant is not greater than his master and links disciples' persecution to that of the master — a closely related formulation and theme.
- Mark 3:22 (verbal): Contemporary account of opponents calling Jesus 'Beelzebul' — parallels Matt 10:25's reference to the household being called Beelzebul as part of hostile accusation.
- Matt.12:24 (verbal): Matthew's own account elsewhere records the Pharisees accusing Jesus of casting out demons by Beelzebul, directly echoing the charge mentioned in Matt 10:25.
Alternative generated candidates
- It is enough for the disciple to be like his teacher, and the servant like his master. If they have called the master of the house Beelzebul, how much more will they malign members of his household.
- It is enough for the disciple that he be like his teacher, and the servant like his master. If they have called the head of the house Beelzebul, how much more those of his household!
Matt.10.26 - Details
Original Text
Morphology
- Μη: PART
- ουν: PART
- φοβηθητε: VERB,aor,pass,subj,2,pl
- αυτους·ουδεν: PRON,acc,pl,m;PRON,nom/acc,sg,n
- γαρ: PART
- εστιν: VERB,pres,act,ind,3,sg
- κεκαλυμμενον: PTCP,perf,pass,nom/acc,sg,n
- ο: ART,nom,sg,m
- ουκ: PART,neg
- αποκαλυφθησεται: VERB,fut,pass,ind,3,sg
- και: CONJ
- κρυπτον: ADJ,nom/acc,sg,n
- ο: ART,nom,sg,m
- ου: PART,neg
- γνωσθησεται: VERB,fut,pass,ind,3,sg
Parallels
- Luke 12:2-3 (verbal): Very close verbal parallel: Jesus says that nothing is concealed that will not be revealed and nothing hidden that will not be known, with the added idea that hidden things will be disclosed to others.
- Mark 4:22 (verbal): Short, almost identical saying about nothing hidden that will not be revealed or concealed that will not be known—same proverb-like formulation.
- Luke 8:17 (verbal): Same thematic wording: nothing is hidden that will not be revealed and nothing secret that will not come to light, emphasizing exposure of the hidden by revelation.
- John 3:20-21 (thematic): Contrasts deeds done in darkness versus light; those who do evil hide but what is done in secret is exposed—similar theme of hidden things being brought to light.
- 1 Corinthians 4:5 (thematic): Paul urges withholding final judgment until the Lord comes, who will bring to light the hidden things of darkness and disclose the motives of hearts, echoing the idea that concealed things will be revealed.
Alternative generated candidates
- So have no fear of them; for there is nothing covered that will not be revealed, and hidden that will not be known.
- So have no fear of them; for nothing is covered that will not be revealed, nor hidden that will not be known.
Matt.10.27 - Details
Original Text
Morphology
- ο: ART,nom,sg,m
- λεγω: VERB,pres,act,ind,1,sg
- υμιν: PRON,dat,pl,2
- εν: PREP
- τη: ART,dat,sg,f
- σκοτια: NOUN,dat,sg,f
- ειπατε: VERB,aor,act,imp,2,pl
- εν: PREP
- τω: ART,dat,sg,m
- φωτι·και: NOUN,dat,sg,n
- ο: ART,nom,sg,m
- εις: PREP
- το: ART,nom,sg,n
- ους: NOUN,acc,sg,n
- ακουετε: VERB,pres,act,ind,2,pl
- κηρυξατε: VERB,aor,act,imp,2,pl
- επι: PREP
- των: ART,gen,pl,f
- δωματων: NOUN,gen,pl,n
Parallels
- Luke 12:2-3 (verbal): Near-verbatim parallel: what is said in the dark will be heard in the daylight and whispered words will be proclaimed from the housetops (same teaching and imagery).
- Mark 4:22 (verbal): Same motif of hidden things becoming revealed: 'Nothing is hidden that will not be revealed,' connecting secrecy in speech with eventual public disclosure.
- Luke 8:17 (verbal): Uses the same formulation as Mark 4:22 about there being nothing hidden that will not be revealed, reinforcing the theme that secret words/actions will be brought to light.
- Matt.10:32-33 (structural): Continues the chapter’s theme of private confession versus public acknowledgment—those who acknowledge/declare Christ publicly are acknowledged before the Father, paralleling the call to proclaim openly what was spoken in secret.
Alternative generated candidates
- What I tell you in the dark, speak in the light; and what you hear whispered, proclaim upon the housetops.
- What I tell you in the dark, proclaim in the light; and what you hear whispered, proclaim from the housetops.
Matt.10.28 - Details
Original Text
Morphology
- και: CONJ
- μη: PART
- φοβεισθε: VERB,pres,mid/pass,imp,2,pl
- απο: PREP
- των: ART,gen,pl,f
- αποκτεννοντων: PART,pres,act,gen,pl,m
- το: ART,nom,sg,n
- σωμα: NOUN,nom,sg,n
- την: ART,acc,sg,f
- δε: CONJ
- ψυχην: NOUN,acc,sg,f
- μη: PART
- δυναμενων: PART,pres,mid/pass,gen,pl,m
- αποκτειναι·φοβεισθε: VERB,aor,act,inf;VERB,pres,mid/pass,imp,2,pl
- δε: CONJ
- μαλλον: ADV
- τον: ART,acc,sg,m
- δυναμενον: PART,pres,mid/pass,acc,sg,m
- και: CONJ
- ψυχην: NOUN,acc,sg,f
- και: CONJ
- σωμα: NOUN,nom,sg,n
- απολεσαι: VERB,aor,act,inf
- εν: PREP
- γεεννη: NOUN,dat,sg,f
Parallels
- Luke 12:4-5 (verbal): Direct parallel saying not to fear those who kill the body but cannot kill the soul, and to fear God who can destroy both soul and body in Gehenna.
- Matthew 16:26 (thematic): Same concern for the value and fate of the soul: warns against gaining the world at the cost of forfeiting one's soul.
- Hebrews 10:31 (thematic): Echoes the fear of God as the ultimate moral reality: 'It is a fearful thing to fall into the hands of the living God,' paralleling the call to fear God rather than men.
- Revelation 20:14-15 (structural): Presents final eschatological destruction ('second death') for the wicked—parallel to Jesus' warning about one who can destroy both soul and body in Gehenna.
- Isaiah 66:24 (allusion): Imagery of corpses and unquenchable fire (often associated with Gehenna) serves as an Old Testament background for NT warnings about divine judgment and destruction.
Alternative generated candidates
- And do not fear those who kill the body but cannot kill the soul; rather fear him who can destroy both soul and body in Gehenna.
- And do not fear those who kill the body but cannot kill the soul; rather fear him who can destroy both soul and body in hell.
Matt.10.29 - Details
Original Text
Morphology
- ουχι: PART,neg
- δυο: NUM,acc,pl
- στρουθια: NOUN,nom,pl,n
- ασσαριου: NOUN,gen,sg,n
- πωλειται: VERB,pres,mid/pass,ind,3,sg
- και: CONJ
- εν: PREP
- εξ: PREP
- αυτων: PRON,gen,pl,c
- ου: PART,neg
- πεσειται: VERB,fut,mid/pass,ind,3,sg
- επι: PREP
- την: ART,acc,sg,f
- γην: NOUN,acc,sg,f
- ανευ: PREP
- του: ART,gen,sg,m
- πατρος: NOUN,gen,sg,m
- υμων: PRON,gen,pl,2
Parallels
- Luke 12:6 (verbal): Nearly identical wording about two sparrows sold for a farthing and one not falling to the ground apart from the Father’s knowledge — direct Synoptic parallel.
- Luke 12:7 (structural): Immediate continuation of the Luke passage: reassures disciples of their value compared to sparrows — same teaching context and argument from God’s providence.
- Matthew 10:31 (thematic): Close Matthean parallel that uses the sparrow motif to reassure disciples ('Fear ye not... ye are of more value than many sparrows') — same admonition to trust God’s care.
- Matthew 6:26 (thematic): Jesus’ teaching about God feeding the birds and thus not to be anxious — broader theme of God’s providential care for creatures and for people.
- Psalm 147:9 (allusion): Old Testament motif of God providing food to birds ('He gives to the beasts their food') — background theological theme of God’s care for even small creatures reflected in Jesus’ saying.
Alternative generated candidates
- Are not two sparrows sold for a farthing? And yet not one of them will fall to the ground apart from your Father.
- Are not two sparrows sold for a penny? Yet not one of them will fall to the ground apart from your Father.
Matt.10.30 - Details
Original Text
Morphology
- υμων: PRON,gen,pl,2
- δε: CONJ
- και: CONJ
- αι: ART,nom,pl,f
- τριχες: NOUN,nom,pl,f
- της: ART,gen,sg,f
- κεφαλης: NOUN,gen,sg,f
- πασαι: ADJ,nom,pl,f
- ηριθμημεναι: VERB,perf,pas,part,nom,pl,f
- εισιν: VERB,pres,act,ind,3,pl
Parallels
- Luke 12:6-7 (quotation): Direct parallel: Jesus uses the same saying that even the hairs of your head are all numbered, stressing God's intimate, detailed care.
- Matthew 6:26-30 (thematic): Same teaching context of divine providence—Jesus points to God's care for birds and lilies to reassure his followers not to fear.
- Psalm 139:16 (thematic): Theme of God's intimate knowledge of the individual from formation onward (all days ordained/written), echoing the idea that God knows the minutiae of a person's life.
- Isaiah 40:26 (thematic): God 'counts the number' of the stars and calls them by name—parallel imagery of God's meticulous knowledge and sovereign attention to creation.
- Hebrews 4:13 (thematic): Affirms God's exhaustive knowledge—nothing is hidden from him—resonating with the claim that even the hairs of the head are known and numbered.
Alternative generated candidates
- But even the hairs of your head are all numbered.
- But even the hairs of your head are all numbered.
Matt.10.31 - Details
Original Text
Morphology
- μη: PART
- ουν: PART
- φοβεισθε·πολλων: VERB,pres,mid,imper,2,pl + ADJ,gen,pl,neut
- στρουθιων: NOUN,gen,pl,neut
- διαφερετε: VERB,pres,act,ind,2,pl
- υμεις: PRON,nom,pl,2
Parallels
- Luke 12:7 (quotation): Nearly identical saying: stresses God’s knowledge and the believer’s greater value than many sparrows; close literary parallel to Matthew’s wording.
- Luke 12:6 (verbal): Uses the same sparrow imagery and divine attention (sparrows sold/remembered), which leads directly to the teaching about human worth in v.7.
- Matt 10:29 (structural): Immediate context in Matthew: the sparrow example is introduced in 10:29–30 and 10:31 summarizes the point—do not fear because you are of greater value.
- Matt 6:26 (thematic): Broader Matthean theme of God’s care for birds and its application against anxiety about human needs; parallels the trust motif behind the sparrow saying.
Alternative generated candidates
- Fear not therefore; you are of more value than many sparrows.
- Fear not therefore; you are of more value than many sparrows.
Matt.10.32 - Details
Original Text
Morphology
- Πας: ADJ,nom,sg,m
- ουν: PART
- οστις: PRON,nom,sg,3
- ομολογησει: VERB,fut,act,ind,3,sg
- εν: PREP
- εμοι: PRON,dat,sg,1
- εμπροσθεν: PREP,gen
- των: ART,gen,pl,f
- ανθρωπων: NOUN,gen,pl,m
- ομολογησω: VERB,fut,act,ind,1,sg
- καγω: PRON,nom,sg,1
- εν: PREP
- αυτω: PRON,dat,sg,m
- εμπροσθεν: PREP,gen
- του: ART,gen,sg,m
- πατρος: NOUN,gen,sg,m
- μου: PRON,gen,sg,1
- του: ART,gen,sg,m
- εν: PREP
- ουρανοις·: NOUN,dat,pl,m
Parallels
- Luke 12:8 (verbal): Near-verbatim parallel: ‘Everyone who acknowledges/confesses me before men, the Son of Man will acknowledge/confess before the angels (of God)’ — same promise of divine acknowledgement.
- Mark 8:38 (verbal): Closely related wording in negative form: ‘Whoever is ashamed of me and of my words... the Son of Man will be ashamed of him’ — thematically complements the promise of confession with its converse denial/ashaming.
- Matt.10:33 (structural): Immediate literary contrast in the same passage: the reciprocal clause — whoever denies Jesus before men will be denied before the Father — frames Matt.10:32 as part of a confession/denial antithesis.
- Romans 10:9-10 (thematic): Confession language tied to salvation: confessing Jesus with the mouth (and believing in the heart) leads to justification/salvation — connects public confession with divine acceptance.
- 1 John 4:15 (verbal): Explicit confession of Jesus’ identity: ‘Everyone who confesses that Jesus is the Son of God, God abides in him’ — parallels the link between human confession and God’s acknowledging/presence.
Alternative generated candidates
- So everyone who acknowledges me before men, I also will acknowledge before my Father who is in heaven;
- So everyone who acknowledges me before men, I also will acknowledge before my Father who is in heaven;
Matt.10.33 - Details
Original Text
Morphology
- οστις: PRON,nom,sg,3
- δ᾽αν: PART
- αρνησηται: VERB,aor,mid,subj,3,sg
- με: PRON,acc,sg,1
- εμπροσθεν: PREP,gen
- των: ART,gen,pl,f
- ανθρωπων: NOUN,gen,pl,m
- αρνησομαι: VERB,fut,mid,ind,1,sg
- καγω: PRON,nom,sg,1
- αυτον: PRON,acc,sg,m
- εμπροσθεν: PREP,gen
- του: ART,gen,sg,m
- πατρος: NOUN,gen,sg,m
- μου: PRON,gen,sg,1
- του: ART,gen,sg,m
- εν: PREP
- ουρανοις: NOUN,dat,pl,m
Parallels
- Mark 8:38 (verbal): Nearly identical saying: whoever is ashamed/denies Jesus before men will be ashamed/denied by Jesus when he comes with the Father and holy angels — very close verbal parallel to Matthew 10:33.
- Luke 12:9 (verbal): Parallel wording: Jesus says anyone who denies him before men will be denied before the angels of God — another close verbal rendering of the same warning.
- 2 Timothy 2:12 (verbal): Paul echoes the same principle in pastoral exhortation: 'If we deny him, he also will deny us' — a direct verbal/theological parallel in the New Testament.
- Matthew 26:34, 69–75 (structural): Peter’s threefold prediction that he will deny Jesus and the subsequent fulfillment (Peter’s actual denials) provides a narrative instance of the warning in 10:33.
- John 12:42–43 (thematic): Describes people who confessed Jesus but did not openly follow him for fear of the Pharisees — thematically parallel concern with denying/confessing Jesus publicly for fear of men.
Alternative generated candidates
- but whoever denies me before men, I also will deny before my Father who is in heaven.
- but whoever denies me before men, I also will deny before my Father who is in heaven.
Matt.10.34 - Details
Original Text
Morphology
- Μη: PART
- νομισητε: VERB,aor,act,subj,2,pl
- οτι: CONJ
- ηλθον: VERB,aor,act,ind,1,sg
- βαλειν: VERB,aor,act,inf
- ειρηνην: NOUN,acc,sg,f
- επι: PREP
- την: ART,acc,sg,f
- γην·ουκ: NOUN,acc,sg,f
- ηλθον: VERB,aor,act,ind,1,sg
- βαλειν: VERB,aor,act,inf
- ειρηνην: NOUN,acc,sg,f
- αλλα: CONJ
- μαχαιραν: NOUN,acc,sg,f
Parallels
- Luke 12:51 (verbal): Nearly identical saying in Luke: Jesus explicitly denies coming to bring peace but division/sword — a close verbal parallel to Matthew 10:34.
- Matt.10:35-36 (structural): Immediate context/continuation: explains the meaning of 'not peace but a sword' by describing family divisions caused by Jesus' mission.
- Matt.5:9 (thematic): Contrasts Jesus' statement here: 'Blessed are the peacemakers' presents a different dimension of Jesus' teaching about peace and the costs or tensions of peacemaking.
- Luke 22:36 (verbal): Jesus' later instruction to the disciples to 'buy a sword' invokes the imagery of arms/sword and ties to themes of conflict and preparedness in his mission.
- John 18:36 (thematic): Jesus' declaration that his kingdom is not of this world and that his followers would not fight for him contrasts with the imagery of sword/division, clarifying the nonviolent character of his kingdom amid spoken conflict.
Alternative generated candidates
- Do not think that I have come to bring peace to the earth; I have not come to bring peace, but a sword.
- Do not think that I have come to bring peace to the earth; I have not come to bring peace, but a sword.
Matt.10.35 - Details
Original Text
Morphology
- ηλθον: VERB,aor,act,ind,1,sg
- γαρ: PART
- διχασαι: VERB,aor,act,inf
- ανθρωπον: NOUN,acc,sg,m
- κατα: PREP
- του: ART,gen,sg,m
- πατρος: NOUN,gen,sg,m
- αυτου: PRON,gen,sg,m
- και: CONJ
- θυγατερα: NOUN,acc,sg,f
- κατα: PREP
- της: ART,gen,sg,f
- μητρος: NOUN,gen,sg,f
- αυτης: PRON,gen,sg,f
- και: CONJ
- νυμφην: NOUN,acc,sg,f
- κατα: PREP
- της: ART,gen,sg,f
- πενθερας: NOUN,gen,sg,f
- αυτης: PRON,gen,sg,f
Parallels
- Luke 12:53 (verbal): Very close verbal parallel: Luke records the same idea of household division (family members against one another) in Jesus' teaching about the coming division caused by his ministry.
- Micah 7:6 (quotation): Old Testament source that Jesus echoes: Micah 7:6 lists son against father, daughter against mother, daughter‑in‑law against mother‑in‑law, concluding that a man's enemies are members of his own household.
- Matthew 10:34–36 (structural): Immediate Matthean context framing verse 35: Jesus speaks of not bringing peace but division (v.34) and concludes with 'a man's enemies will be those of his own household' (v.36), forming the unit in which v.35 sits.
- Matthew 10:21 (thematic): Related theme within the same discourse: Jesus predicts family betrayal (brother betraying brother, father son) as a consequence of opposition to his messianic mission and discipleship pressures.
Alternative generated candidates
- For I have come to set a man against his father, a daughter against her mother, and a daughter-in-law against her mother-in-law;
- For I have come to set a man against his father, a daughter against her mother, and a daughter-in-law against her mother-in-law;
Matt.10.36 - Details
Original Text
Morphology
- και: CONJ
- εχθροι: NOUN,nom,pl,m
- του: ART,gen,sg,m
- ανθρωπου: NOUN,gen,sg,m
- οι: ART,nom,pl,m
- οικιακοι: ADJ,nom,pl,m
- αυτου: PRON,gen,sg,m
Parallels
- Micah 7:6 (quotation): Matthew 10:35–36 directly echoes Micah 7:6 (“a man’s enemies are the men of his own house”), which Jesus cites to describe family division caused by his coming.
- Matt.10:35 (structural): The immediately preceding verse in the same pericope parallels v.36 (‘I came to set a man against his father…’), forming a unit that quotes/depends on Micah 7:6.
- Luke 12:53 (verbal): Luke preserves a closely related saying (‘father against son, and son against father…’) that parallels Matthew’s wording about intra‑familial discord.
- Mark 13:12 (verbal): Mark’s eschatological warning (‘brother will betray brother; father his child…’) echoes the theme and verbal pattern of domestic betrayal and hostility found in Matthew 10:36.
- Luke 21:16 (thematic): Luke 21:16 predicts betrayal by parents and relatives in times of persecution, thematically corresponding to Matthew’s assertion that a man’s household members become his enemies.
Alternative generated candidates
- and one’s foes will be members of his own household.
- and a person's enemies will be those of his own household.
Matt.10.37 - Details
Original Text
Morphology
- ο: ART,nom,sg,m
- φιλων: VERB,pres,act,ptc,nom,sg,m
- πατερα: NOUN,acc,sg,m
- η: ART,nom,sg,f
- μητερα: NOUN,acc,sg,f
- υπερ: PREP
- εμε: PRON,acc,sg,1
- ουκ: PART,neg
- εστιν: VERB,pres,act,ind,3,sg
- μου: PRON,gen,sg,1
- αξιος·και: ADJ,nom,sg,m
- ο: ART,nom,sg,m
- φιλων: VERB,pres,act,ptc,nom,sg,m
- υιον: NOUN,acc,sg,m
- η: ART,nom,sg,f
- θυγατερα: NOUN,acc,sg,f
- υπερ: PREP
- εμε: PRON,acc,sg,1
- ουκ: PART,neg
- εστιν: VERB,pres,act,ind,3,sg
- μου: PRON,gen,sg,1
- αξιος·: ADJ,nom,sg,m
Parallels
- Luke 14:26 (verbal): Uses similar hyperbolic family language to demand ultimate allegiance to Jesus (literally 'hate father and mother' vs. Matt.'love less than me'); both stress radical priority of discipleship.
- Matthew 10:34-36 (structural): Immediate context in Matthew's gospel: Jesus predicts division within households and conflict arising from discipleship, showing verse 10:37 as part of a larger teaching about costly loyalty.
- Luke 12:51-53 (thematic): Parallel theme of Jesus bringing division rather than peace and causing family rifts when loyalty to him supersedes familial ties.
- Exodus 20:12 (allusion): The command to 'honor your father and mother' provides the Torah background against which Jesus' call for supreme allegiance is striking—implying a reordering of obligations rather than abolition of parental honor.
Alternative generated candidates
- Whoever loves father or mother more than me is not worthy of me; and whoever loves son or daughter more than me is not worthy of me.
- Whoever loves father or mother more than me is not worthy of me; and whoever loves son or daughter more than me is not worthy of me.
Matt.10.38 - Details
Original Text
Morphology
- και: CONJ
- ος: PRON,nom,sg,m
- ου: PART,neg
- λαμβανει: VERB,pres,act,ind,3,sg
- τον: ART,acc,sg,m
- σταυρον: NOUN,acc,sg,m
- αυτου: PRON,gen,sg,m
- και: CONJ
- ακολουθει: VERB,pres,act,ind,3,sg
- οπισω: ADV
- μου: PRON,gen,sg,1
- ουκ: PART,neg
- εστιν: VERB,pres,act,ind,3,sg
- μου: PRON,gen,sg,1
- αξιος: ADJ,nom,sg,m
Parallels
- Matthew 16:24 (verbal): Nearly identical injunction—Jesus calls for self-denial, taking up the cross, and following him as the condition of discipleship.
- Mark 8:34 (verbal): Mark records the same triad (deny oneself, take up the cross, follow), framing it as the cost of discipleship.
- Luke 9:23 (verbal): Luke adds 'daily' to taking up one's cross, emphasizing ongoing self-denial in following Jesus.
- Luke 14:27 (verbal): States that anyone who does not 'bear his cross and come after' Jesus cannot be his disciple—strong parallel on the necessity of cross-bearing.
- John 12:25-26 (thematic): Thematically parallels the demand of costly discipleship: one must 'lose' (or give up) life and follow/serve Jesus to truly belong to him.
Alternative generated candidates
- And whoever does not take up his cross and follow after me is not worthy of me.
- And whoever does not take up his cross and follow me is not worthy of me.
Matt.10.39 - Details
Original Text
Morphology
- ο: ART,nom,sg,m
- ευρων: VERB,aor,act,part,nom,sg,m
- την: ART,acc,sg,f
- ψυχην: NOUN,acc,sg,f
- αυτου: PRON,gen,sg,m
- απολεσει: VERB,fut,act,ind,3,sg
- αυτην: PRON,acc,sg,f
- και: CONJ
- ο: ART,nom,sg,m
- απολεσας: VERB,aor,act,part,nom,sg,m
- την: ART,acc,sg,f
- ψυχην: NOUN,acc,sg,f
- αυτου: PRON,gen,sg,m
- ενεκεν: PREP,gen
- εμου: PRON,gen,sg,1
- ευρησει: VERB,fut,act,ind,3,sg
- αυτην: PRON,acc,sg,f
Parallels
- Matt.16:25 (verbal): Nearly identical wording — the same paradox that one who seeks to save his life will lose it, but one who loses his life for Jesus will find it.
- Mark 8:35 (verbal): Close verbal parallel in Mark’s Passion discourse (adds 'and for the gospel's' in some manuscripts); links losing life with gaining it in service of Christ/the gospel.
- Luke 9:24 (verbal): Luke’s version of the saying preserves the same exchange about saving vs. losing one’s life as the condition for truly finding/saving it.
- John 12:25 (thematic): Develops the same theme: love of/attachment to life in this world leads to loss, whereas renouncing or 'hating' one’s life secures eternal life — a similar existential paradox.
- Matt.10:38 (structural): Immediate contextual parallel: the call to take up one’s cross and follow Jesus (self-denial) sets up the teaching in 10:39 about losing and finding life.
Alternative generated candidates
- Whoever finds his life will lose it, and whoever loses his life for my sake will find it.
- Whoever finds his life will lose it, and whoever loses his life for my sake will find it.
Matt.10.40 - Details
Original Text
Morphology
- Ο: ART,nom,sg,m
- δεχομενος: PART,pres,mid,nom,sg,m
- υμας: PRON,acc,pl,2
- εμε: PRON,acc,sg,1
- δεχεται: VERB,pres,mid,ind,3,sg
- και: CONJ
- ο: ART,nom,sg,m
- εμε: PRON,acc,sg,1
- δεχομενος: PART,pres,mid,nom,sg,m
- δεχεται: VERB,pres,mid,ind,3,sg
- τον: ART,acc,sg,m
- αποστειλαντα: PART,aor,act,acc,sg,m
- με: PRON,acc,sg,1
Parallels
- Luke 10:16 (verbal): Uses a closely related formula: ‘Whoever hears/receives you hears/receives me; whoever rejects you rejects me, and whoever rejects me rejects him who sent me.’ Same reciprocal reception of disciples, Jesus, and the Sender.
- John 13:20 (quotation): Nearly identical wording: Jesus states that whoever receives the one he sends receives him, and whoever receives him receives the One who sent him — a direct verbal parallel to Matthew 10:40.
- Matthew 18:5 (structural): Affirms the same principle of reception: ‘Whoever receives one such child in my name receives me.’ Different object (a child) but same structural claim that receiving another equals receiving Jesus.
- Mark 9:37 (structural): Parallel to Matthew 18:5 (and related to Matt.10:40): ‘Whoever receives one of these little children in my name receives me,’ reinforcing the theme that acceptance of certain persons equals acceptance of Jesus.
Alternative generated candidates
- Whoever receives you receives me, and whoever receives me receives him who sent me.
- He who receives you receives me, and he who receives me receives him who sent me.
Matt.10.41 - Details
Original Text
Morphology
- ο: ART,nom,sg,m
- δεχομενος: VERB,pres,mid,ptcp,nom,sg,m
- προφητην: NOUN,acc,sg,m
- εις: PREP
- ονομα: NOUN,nom,sg,n
- προφητου: NOUN,gen,sg,m
- μισθον: NOUN,acc,sg,m
- προφητου: NOUN,gen,sg,m
- λημψεται: VERB,fut,mid,ind,3,sg
- και: CONJ
- ο: ART,nom,sg,m
- δεχομενος: VERB,pres,mid,ptcp,nom,sg,m
- δικαιον: ADJ,acc,sg,m
- εις: PREP
- ονομα: NOUN,nom,sg,n
- δικαιου: ADJ,gen,sg,m
- μισθον: NOUN,acc,sg,m
- δικαιου: ADJ,gen,sg,m
- λημψεται: VERB,fut,mid,ind,3,sg
Parallels
- Matthew 10:40 (verbal): Immediate context and verbal parallel: 'He who receives you receives me, and he who receives me receives him who sent me'—sets up 10:41's statement about receiving prophets/righteous and receiving their reward.
- Mark 9:41 (thematic): Same principle of hospitality to Christ's representatives yielding divine reward: 'Whoever gives you a cup of water... will by no means lose his reward.'
- Matthew 25:40 (thematic): Jesus identifies acts toward others as acts toward himself ('inasmuch as you did it to one of the least of these my brethren, you did it to me'), linking service to persons with reckoning by Christ.
- 3 John 5-8 (thematic): John commends supporting traveling teachers and says such hospitality shares in their work and reward—parallels the idea that receiving ministry figures imparts a reward.
Alternative generated candidates
- Whoever receives a prophet in the name of a prophet will receive a prophet’s reward; and whoever receives a righteous person in the name of a righteous person will receive a righteous person’s reward.
- Whoever receives a prophet because he is a prophet will receive a prophet's reward; and whoever receives a righteous person because he is righteous will receive a righteous person's reward.
Matt.10.42 - Details
Original Text
Morphology
- και: CONJ
- ος: PRON,nom,sg,m
- αν: PART
- ποτιση: VERB,aor,act,subj,3,sg
- ενα: NUM,acc,sg,m
- των: ART,gen,pl,f
- μικρων: ADJ,gen,pl,m
- τουτων: PRON,gen,pl,m
- ποτηριον: NOUN,acc,sg,n
- ψυχρου: ADJ,gen,sg,n
- μονον: ADV
- εις: PREP
- ονομα: NOUN,nom,sg,n
- μαθητου: NOUN,gen,sg,m
- αμην: PART
- λεγω: VERB,pres,act,ind,1,sg
- υμιν: PRON,dat,pl,2
- ου: PART,neg
- μη: PART
- απολεση: VERB,aor,act,subj,3,sg
- τον: ART,acc,sg,m
- μισθον: NOUN,acc,sg,m
- αυτου: PRON,gen,sg,m
Parallels
- Mark 9:41 (verbal): Almost identical wording: giving a cup of water to one of Jesus' followers because they belong to Christ, with the promise that the giver will not lose his reward.
- Matthew 25:40 (thematic): Teaching that acts of kindness to 'the least' are done to Christ himself (’inasmuch as you did it to one of the least of these my brothers’), echoing the moral principle behind rewarding even small acts of service.
- Matthew 18:5 (verbal): ’Whoever receives one such child in my name receives me’—close verbal/thematic parallel linking care for ‘little ones’ with receiving Christ and thus deserving divine approval.
- Luke 9:48 (allusion): Jesus places a child as the standard of greatness and says welcoming a child is welcoming him, reinforcing the value of receiving and ministering to the lowly persons referenced in Matthew 10:42.
- James 2:15-17 (thematic): Emphasizes tangible assistance to those in need (providing food/clothing), paralleling the practical ethic of ministering even small comforts (a cup of cold water) to fellow believers.
Alternative generated candidates
- And whoever gives one of these little ones only a cup of cold water because he is a disciple—truly I tell you, he will by no means lose his reward.
- And whoever gives one of these little ones even a cup of cold water because he is a disciple—truly I tell you, he will by no means lose his reward.
And he summoned his twelve disciples and gave them authority over unclean spirits, to cast them out and to heal every disease and every infirmity. Now the names of the twelve apostles are these: first, Simon, who is called Peter, and Andrew his brother;
James the son of Zebedee, and John his brother; Philip and Bartholomew;
Thomas and Matthew the tax collector; James the son of Alphaeus, and Thaddaeus;
These twelve Jesus sent out, charging them, "Do not go in the way of the Gentiles, and do not enter any city of the Samaritans;
but go rather to the lost sheep of the house of Israel. And as you go, proclaim, 'The kingdom of heaven has drawn near.'
Heal the sick, raise the dead, cleanse lepers, cast out demons. Freely you received; freely give.
Do not take gold, or silver, or copper for your belts,
nor a bag for the road, nor two tunics, nor sandals, nor a staff; for the worker deserves his food. And into whatever town or village you enter, inquire who in it is worthy, and stay there until you depart. And when you enter the house, greet it.
If the house is worthy, let your peace come upon it; but if it is not worthy, let your peace return to you. And whoever will not receive you nor listen to your words, when you leave that house or that town shake off the dust from your feet.
Truly I tell you, it will be more tolerable for the land of Sodom and Gomorrah on the day of judgment than for that town.
Behold, I send you out as sheep in the midst of wolves; therefore be wise as serpents and innocent as doves.
Beware of men, for they will deliver you up to councils and will flog you in their synagogues;
and you will be brought before governors and kings for my sake, to bear witness before them and the Gentiles.
When they deliver you up, do not be anxious how or what you are to speak; for it will be given you in that hour what you are to say.
For it is not you who speak, but the Spirit of your Father speaking through you.
Brother will deliver brother over to death, and the father his child; and children will rise up against parents and put them to death. And you will be hated by all for my name's sake. But the one who endures to the end will be saved.
When they persecute you in one town, flee to the next; for truly I tell you, you will not have gone through all the towns of Israel before the Son of Man comes.
A disciple is not above his teacher, nor a servant above his master.
It is enough for the disciple to be like his teacher, and the servant like his master. If they have called the master Beelzebul, how much more will they malign those of his household. So have no fear of them; for nothing is covered that will not be revealed, nor hidden that will not be made known.
What I tell you in the dark, speak in the light; and what you hear whispered in your ear, proclaim from the housetops. And do not fear those who kill the body but are unable to kill the soul; rather fear him who can destroy both soul and body in hell.
Are not two sparrows sold for a penny? Yet not one of them falls to the ground apart from your Father. But even the hairs of your head are all numbered. So do not be afraid; you are of more value than many sparrows.
Everyone therefore who confesses me before men, I also will confess before my Father who is in heaven;
but whoever denies me before men, I also will deny before my Father who is in heaven.
Do not think that I have come to bring peace to the earth. I have not come to bring peace, but a sword.
For I have come to set a man against his father, a daughter against her mother, and a daughter-in-law against her mother-in-law;
and a person's foes will be those of his own household.
Whoever loves father or mother more than me is not worthy of me; and whoever loves son or daughter more than me is not worthy of me. And whoever does not take up his cross and follow me is not worthy of me.
Whoever finds his life will lose it, and whoever loses his life for my sake will find it.
He who receives you receives me, and he who receives me receives him who sent me.
Whoever receives a prophet because he is a prophet will receive a prophet's reward; and whoever receives a righteous person because he is righteous will receive a righteous person's reward. And whoever gives one of these little ones even a cup of cold water because he is a disciple, truly I tell you, he will by no means lose his reward.