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Matthew 10:4

Matthew 10:4 in Multiple Translations

Simon the Zealot, and Judas Iscariot, who betrayed Jesus.

Simon the Canaanite, and Judas Iscariot, who also betrayed him.

Simon the Cananæan, and Judas Iscariot, who also betrayed him.

Simon the Zealot, and Judas Iscariot, who was false to him.

Simon the revolutionary, and Judas Iscariot, who betrayed Jesus.

Simon the Cananite, and Iudas Iscariot, who also betraied him.

Simon the Cananite, and Judas Iscariot, who did also deliver him up.

Simon the Zealot; and Judas Iscariot, who also betrayed him.

Simon the Canaanite, and Judas Iscariot, who also betrayed him.

Simon the Cananean, and Judas Iscariot, who also betrayed him.

Simon, a member of the party that wanted to overthrow the Roman government; and Judas Iscariot (OR, Judas, the man from Kerioth Town), who later enabled the Jewish leaders to seize Jesus.

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Berean Amplified Bible — Matthew 10:4

BAB
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Matthew 10:4 Interlinear (Deep Study)

BIB
GRK σιμων ο κανανιτης και ιουδας ισκαριωτης ο και παραδους αυτον
σιμων Simōn G4613 Simon Noun-NSM
ο ho G3588 the/this/who Art-NSM
κανανιτης Kananitēs, Kananaios G2581 Zealot Noun-NSM
και kai G2532 and Conj
ιουδας Ioudas G2455 Judah Noun-NSM
ισκαριωτης Iskariōtēs, Iskariōth G2469 Iscariot Noun-NSM
ο ho G3588 the/this/who Art-NSM
και kai G2532 and Conj
παραδους paradidōmi G3860 to deliver Verb-2AAP-NSM
αυτον autos G846 it/s/he Pron-ASM
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Greek Word Reference — Matthew 10:4

σιμων Simōn G4613 "Simon" Noun-NSM
Simon is a Greek name used in the Bible for several Israelites, including Simon Peter and Simon the Zealot. It appears in Matthew, Mark, Luke, and Acts. Simon was also the name of one of Jesus' brothers and the father of Judas Iscariot.
Definition: Σίμων, -ωνος, ὁ a Greek name (transliterated סִימוֺן in Heb.) used as a substitute for Συμεών (which see), Simon __1. Simon Peter: Mat.17:25, Mrk.1:29, al. __2. Simon the Zealot (see: ζηλωτής, Καναναῖος): Mat.10:4, Mrk.3:18, Luk.6:15, Act.1:13. __3. One of the Brethren of our Lord (see: ἀδελψός): Mat.13:55, Mrk.6:3. __4. The father of Judas Iscariot, himself surnamed Ἰσκαριώτης (which see): Jhn.6:71 12:4 (Rec.) 13:2,26 __5. Simon the Cyrenian: Mat.27:32, Mrk.15:21, Luk.23:26. __6. Simon the Pharisee: Luk.7:40, 43-44. __7. Simon of Bethany, surnamed ὁ λεπρός: Mat.26:6, Mrk.14:3. __8. Simon Magus, a Samaritan sorcerer: Act.8:9, 13 8:18, 24. __9. Simon the tanner, of Joppa: Act.9:43 10:6, 17 10:32 (AS)
Usage: Occurs in 70 NT verses. KJV: Simon See also: Acts 1:13; John 21:16; Matthew 27:32.
ο ho G3588 "the/this/who" Art-NSM
The Greek word for 'the' or 'this', used to point out a specific person or thing, like in Acts 17:28. It can also mean 'he', 'she', or 'it'.
Definition: ὁ, ἡ, τό, the prepositive article (ἄρθρον προτακτικόν), originally a demonstr. pron. (so usually in Hom.), in general corresponding to the Eng. definite article. __I. As demonstr. pron. __1. As frequently in Hom., absol., he (she, it), his (etc.): Act.17:28 (quoted from the poet Aratus). __2. Distributive, ὁ μὲν . . . ὁ δέ, the one . . . the other: 1Co.7:7, Gal.4:22; pl., Act.14:4, 17:32, Php.1:16, al.; οἱ μὲν . . . ἄλλοι δέ, Mat.16:14, Jhn.7:12; οἱ μεν̀ . . . ὁδέ, Heb.7:21, 23. __3. In narration (without ὁ μὲν preceding), ὁ δέ, but he: Mat.2:14, Mrk.1:45, Luk.8:21, Jhn.9:38, al. mult. __II. As prepositive article, the, prefixed, __1. to nouns unmodified: ὁ θεός, τὸ φῶς, etc.; to abstract nouns, ἡ σοφία, etc., to pl. nouns which indicate a class, οἱ ἀλώπεκες, foxes, Mat.8:20, al.; to an individual as representing a class, ὁ ἐργάτης, Luk.10:7; with nom. = voc. in addresses, Mat.11:26, Jhn.19:3, Jas.5:1, al.; to things which pertain to one, ἡ χεῖρ, his hand, Mrk.3:1; to names of persons well known or already mentioned; usually to names of countries (originally adjectives), ἡ Ἰουδαία, etc. __2. To modified nouns: with of person(s) pron. genitive, μοῦ, σοῦ, etc.; with poss. pron., ἐμός, σός, etc.; with adj. between the art. and the noun, ὁ ἀγαθὸς ἄνθρωπος, Mat.12:35; the noun foll, by adj., both with art., ὁ ποιμὴν ὁ καλός, Jhn.10:11 (on ὁ ὄχλος πολύς, Jhn.12:9, see M, Pr., 84); before adjectival phrases, ἡ κατ᾽ ἐκλογὴν πρόθεσις, Rom.9:11. __3. To Other parts of speech used as substantives; __(a) neuter adjectives: τ. ἀγαθόν, etc.; __(b) cardinal numerals: ὁ εἶς, οἷ δύο, etc.; __(with) participles: ὁ βαπτίζων (= ὁ Βαπτιστής, Mat.14:2), Mrk.6:14; πᾶς ὁ, with ptcp., every one who, etc.; __(d) adverbs: τὸ πέραν, τὰ νῦν, ὁ ἔσω ἄνθρωπος; __(e) infinitives: nom., τὸ θέλειν, Rom.7:18, al.; genitive, τοῦ, after adjectives, ἄξιον τοῦ πορεύεσθαι, 1Co.16:4; verbs, ἐλαχεν τοῦ θυμιᾶσαι, Luk.1:9; and frequently in a final sense, ἐξῆλθεν ὁ σπείρειν, Mat.13:3 (on the artic. inf., see Bl., §71). __4. In the neut. to sentences, phrases or single words treated as a quotation: τὸ Ἐι δύνῃ, Mrk.9:23; τὸ ἔτι ἅπαξ, Heb.12:27; τὸ ἀνέβη, Eph.4:9, al. __5. To prepositional phrases: οἱ ἀπὸ Ἰταλίας, Heb.13:24; οἱ ἐκ νόμου, Rom.4:14; neut. accusative absol., in adverbial phrases, τὸ καθ᾽ ἡμέραν, daily, Luk.11:3; τὸ κατὰ σάρκα, as regards the flesh, Rom.9:5. __6. To nouns in the genitive, denoting kinship, association, etc.: ὁ τοῦ, the son of (unless context indicates a different relationship), Mat.10:2, al.; τὰ τοῦ θεοῦ, the things that pertain to God, Mat.16:23; τὰ τῆς εἰρήνης, Rom.14:19 (cf. M, Pr., 81ff.; Bl, §§46, 47). (AS)
Usage: Occurs in 7033 NT verses. KJV: the, this, that, one, he, she, it, etc See also: 1 Corinthians 1:1; 1 Corinthians 7:16; 1 Corinthians 11:24.
κανανιτης Kananitēs, Kananaios G2581 "Zealot" Noun-NSM
A Zealot is someone who is very enthusiastic and dedicated to a cause, like Simon in Matthew 10:4. The word originally referred to a member of a Jewish group that opposed Roman rule.
Definition: Καναναῖος, -ου, ὁ (late Heb. קָנָא), a Cananæan or Zealot (cf. ζηλωτής): Mat.10:4, Mrk.3:18 (Rec. -νίτης).† (AS)
Usage: Occurs in 2 NT verses. KJV: Canaanite (by mistake for a derivative from G5477 (Χαναάν)) See also: Mark 3:18; Matthew 10:4.
και kai G2532 "and" Conj
And or also, a connecting word used to join ideas or words, like in Matthew 2:18 and Hebrews 1:1.
Definition: καί, conj., and __I. Copulative. __1. Connecting single words; __(a) in general: Mat.2:18, 16:1, Mrk.2:15, Luk.8:15, Heb.1:1, al. mult.; repeated before each of the terms in a series, Mat.23:23, Luk.14:21, Rom.7:12, 9:4, al. __(b) connecting numerals (WM, §37, 4): Jhn.2:20, Act.13:20; __(with) joining terms which are not mutually exclusive, as the part with the whole: Mat.8:33, 26:59, Mrk.16:17, Act.5:29, al. __2. Connecting clauses and sentences: Mat.3:12, Act.5:21, al. mult.; esp. __(a) where, after the simplicity of the popular language, sentences are paratactically joined (WM, §60, 3; M, Pr., 12; Deiss., LAE, 128ff.): Mat.1:21, 7:25, Mrk.9:5, Jhn.10:3, al.; __(b) joining affirmative to negative sentences: Luk.3:14, Jhn.4:11, IIIJhn.10; __(with) consecutive, and so: Mat.5:1, 23:32, Heb.3:19, al.; after imperatives, Mat.4:19, Luk.7:7, al.; __(d) = καίτοι, and yet: Mat.3:14, 6:26, Mrk.12:12, Luk.18:7 (Field, Notes, 72), 1Co.5:2, al.; __(e) beginning an apodosis (= Heb. וְ; so sometimes δέ in cl.), then: Luk.2:21, 7:12, Act.1:10; beginning a question (WM, §53, 3a): Mrk.10:26, Luk.10:29, Jhn.9:36. __3. Epexegetic, and, and indeed, namely (WM, §53, 3c): Luk.3:18, Jhn.1:16, Act.23:6, Rom.1:5, 1Co.3:5, al. __4. In transition: Mat.4:23, Mrk.5:1, 21, Jhn.1:19, al.; so, Hebraistically, καὶ ἐγένετο (וַי:הִי; also ἐγένετο δέ), Mrk.1:9 (cf. Luk.5:1; V. Burton, §§357-60; M, Pr., 14, 16). __5. καὶ . . . καί, both . . . and (for τε . . . καί, see: τε); __(a) connecting single words: Mat.10:28, Mrk.4:41, Rom.11:33, al.; __(b) clauses and sentences: Mrk.9:13, Jhn.7:28, 1Co.1:22, al. __II. Adjunctive, also, even, still: Mat.5:39, 40; Mrk.2:28, al. mult.; esp. with pron., adv., etc., Mat.20:4, Jhn.7:47, al; ὡς κ., Act.11:17; καθὼς κ., Rom.15:7; οὑτω κ., Rom.6:11; διὸ κ., Luk.1:35; ὁ κ. (Deiss., BS, 313ff.), Act.13:9; pleonastically, μετὰ κ.. (Bl., §77, 7; Deiss., BS, 265f,), Php.4:3; τί κ., 1 Co 15:29; ἀλλὰ κ., Luk.14:22, Jhn.5:18, al.; καίγε (M, Pr., 230; Burton, §437), Act.17:27; καίπερ, Heb.5:8; κ. ἐάν, see: ἐάν. ἐάν, contr. fr. εἰ ἄν, conditional particle, representing something as "under certain circumstances actual or liable to happen," but not so definitely expected as in the case of εἰ with ind. (Bl., §65, 4; cf. Jhn.13:17, 1Co.7:36), if haply, if; __1. with subjc. (cl.); __(a) pres.: Mat.6:22, Luk.10:6, Jhn.7:17, Rom.2:25, 26 al.; { __(b) aor. (= Lat. fut. pf.): Mat.4:9 16:26 (cf. ptcp. in Luk.9:25; M, Pr., 230), Mrk.3:24, Luk.14:34, Jhn.5:43, Rom.7:2, al.; = cl. εἰ, with opt., Jhn.9:22 11:57, Act.9:2; as Heb. אִם = ὅταν, Jhn.12:32 14:3, I Jhn.2:28 3:2, Heb.3:7" (LXX) . __2. C. indic, (as in late writers, fr. Arist. on; see WH, App., 171; VD, MGr. 2, App., §77; Deiss., BS, 201f., LAE, 155, 254; M, Pr., 168, 187; Bl., §65, 4); __(a) fut.: Mat.18:19 T, Luk.19:40, Act.7:7; __(b) pres.: 1Th.3:8 (see Milligan, in l.). __3. With other particles: ἐ. καί (Bl., §65, 6), Gal.6:1; ἐ. μή (M, Pr., 185, 187; Bl., l.with), with subjc. pres., Mat.10:13, 1Co.8:8, Jas.2:17, 1Jn.3:21; aor., Mat.6:15, Mrk.3:27, Jhn.3:3, Rom.10:15, Gal.1:8 2:16 (see Lft., Ellic., in ll.); ἐ. τε . . . ἐ. τε, [in LXX for אִם . . . אִם, Est.19:13, al.,] Rom.14:8. __4. = cl. ἄν (which see) after relat. pronouns and adverbs (Tdf., Pr., 96; WH, App., 173; M, Pr., 42f.; Bl., §26, 4; Mayser, 152f.; Deiss., BS, 202ff.): ὃς ἐ., Mat.5:19, Mrk.6:22, 23 Luk.17:32, 1Co.6:18, al.; ὅπου ἐ., Mat.8:19; ὁσάκις ἐ., Rev.11:6; οὗ ἐ., 1Co.16:6; καθὸ ἐ., 2Co.8:12; ὅστις ἐ., Gal.5:10. (AS)
Usage: Occurs in 5212 NT verses. KJV: and, also, both, but, even, for, if, or, so, that, then, therefore, when, yet See also: 1 Corinthians 1:1; 1 Corinthians 10:4; 1 Corinthians 16:1.
ιουδας Ioudas G2455 "Judah" Noun-NSM
This name refers to Judah, a son of Jacob, and is also used to describe his descendants and their region. It appears in Matthew 1:2-3 and Revelation 5:5, and is sometimes used to refer to the tribe of Judah.
Definition: Ἰούδας, -α dative -ᾳ, accusative -αν (so in LXX, and also rarely, Ἰουδά, indecl.; cf. Thack., Gr., 163) (Heb. יְהוּדָה) __1. Judah, son of Jacob: Mat.1:2-3, Luk.3:33; φυλή Ἰ., Rev.5:5 7:5; by meton., of the tribe, Heb.7:14; of its confines, γῆ Ἰ., Mat.2:6;πόλις Ἰ., Luk.1:39. __2. Judah (unknown): Luk.3:30. __3. Judas Iscariot (see: Ἰσκαριώτης): Mat.10:4, Mrk.3:19, Luk.6:16, Jhn.6:71 13:2, al. __4. Judas, the Lord's brother (see: ἀδελφός): Mat.13:55, Mrk.6:3 (prob.), Ju 1. __5. Judas the Apostle, son of James (see: Θαδδαῖος): Luk.6:16, Jhn.14:22, Act.1:13. __6. Judas, of Damascus: Act.9:11. __7. Judas, surnamed Βαρσαββᾶς (which see): Act.15:22, 27 15:32. __8. Judas the Galilean: Act.5:37 Ἰωδά (Rec. Ἰούδα) Joda: Luk.3:26.† (AS)
Usage: Occurs in 37 NT verses. KJV: Juda(-h, -s); Jude See also: Acts 1:13; Luke 3:26; Matthew 27:3.
ισκαριωτης Iskariōtēs, Iskariōth G2469 "Iscariot" Noun-NSM
Iscariot refers to Judas, one of Jesus' 12 apostles, who betrayed him. It means a person from Kerioth, which was likely Judas' hometown. The name Iscariot is used to identify Judas in the Bible.
Definition: ἰσκαριώθ, ὁ indecl. (Mrk.3:19 14:10, Luk.6:16, elsewhere -ιώτης; V. infr.) and Ἰσκαριώτης, -ου (Heb. prob. קִרְיָא אִישׁ; see Swete, Mk., 319), Iscariot: surname of Judas, ll. with supr., also Mat.10:4 26:14, Mrk.14:43 (WH, R, omit), Luk.22:3, Jhn.12:4 13:2 14:22; of his father Simon, Jhn.6:71 13:26.† (AS)
Usage: Occurs in 11 NT verses. KJV: Iscariot See also: John 6:71; Luke 6:16; Matthew 26:14.
ο ho G3588 "the/this/who" Art-NSM
The Greek word for 'the' or 'this', used to point out a specific person or thing, like in Acts 17:28. It can also mean 'he', 'she', or 'it'.
Definition: ὁ, ἡ, τό, the prepositive article (ἄρθρον προτακτικόν), originally a demonstr. pron. (so usually in Hom.), in general corresponding to the Eng. definite article. __I. As demonstr. pron. __1. As frequently in Hom., absol., he (she, it), his (etc.): Act.17:28 (quoted from the poet Aratus). __2. Distributive, ὁ μὲν . . . ὁ δέ, the one . . . the other: 1Co.7:7, Gal.4:22; pl., Act.14:4, 17:32, Php.1:16, al.; οἱ μὲν . . . ἄλλοι δέ, Mat.16:14, Jhn.7:12; οἱ μεν̀ . . . ὁδέ, Heb.7:21, 23. __3. In narration (without ὁ μὲν preceding), ὁ δέ, but he: Mat.2:14, Mrk.1:45, Luk.8:21, Jhn.9:38, al. mult. __II. As prepositive article, the, prefixed, __1. to nouns unmodified: ὁ θεός, τὸ φῶς, etc.; to abstract nouns, ἡ σοφία, etc., to pl. nouns which indicate a class, οἱ ἀλώπεκες, foxes, Mat.8:20, al.; to an individual as representing a class, ὁ ἐργάτης, Luk.10:7; with nom. = voc. in addresses, Mat.11:26, Jhn.19:3, Jas.5:1, al.; to things which pertain to one, ἡ χεῖρ, his hand, Mrk.3:1; to names of persons well known or already mentioned; usually to names of countries (originally adjectives), ἡ Ἰουδαία, etc. __2. To modified nouns: with of person(s) pron. genitive, μοῦ, σοῦ, etc.; with poss. pron., ἐμός, σός, etc.; with adj. between the art. and the noun, ὁ ἀγαθὸς ἄνθρωπος, Mat.12:35; the noun foll, by adj., both with art., ὁ ποιμὴν ὁ καλός, Jhn.10:11 (on ὁ ὄχλος πολύς, Jhn.12:9, see M, Pr., 84); before adjectival phrases, ἡ κατ᾽ ἐκλογὴν πρόθεσις, Rom.9:11. __3. To Other parts of speech used as substantives; __(a) neuter adjectives: τ. ἀγαθόν, etc.; __(b) cardinal numerals: ὁ εἶς, οἷ δύο, etc.; __(with) participles: ὁ βαπτίζων (= ὁ Βαπτιστής, Mat.14:2), Mrk.6:14; πᾶς ὁ, with ptcp., every one who, etc.; __(d) adverbs: τὸ πέραν, τὰ νῦν, ὁ ἔσω ἄνθρωπος; __(e) infinitives: nom., τὸ θέλειν, Rom.7:18, al.; genitive, τοῦ, after adjectives, ἄξιον τοῦ πορεύεσθαι, 1Co.16:4; verbs, ἐλαχεν τοῦ θυμιᾶσαι, Luk.1:9; and frequently in a final sense, ἐξῆλθεν ὁ σπείρειν, Mat.13:3 (on the artic. inf., see Bl., §71). __4. In the neut. to sentences, phrases or single words treated as a quotation: τὸ Ἐι δύνῃ, Mrk.9:23; τὸ ἔτι ἅπαξ, Heb.12:27; τὸ ἀνέβη, Eph.4:9, al. __5. To prepositional phrases: οἱ ἀπὸ Ἰταλίας, Heb.13:24; οἱ ἐκ νόμου, Rom.4:14; neut. accusative absol., in adverbial phrases, τὸ καθ᾽ ἡμέραν, daily, Luk.11:3; τὸ κατὰ σάρκα, as regards the flesh, Rom.9:5. __6. To nouns in the genitive, denoting kinship, association, etc.: ὁ τοῦ, the son of (unless context indicates a different relationship), Mat.10:2, al.; τὰ τοῦ θεοῦ, the things that pertain to God, Mat.16:23; τὰ τῆς εἰρήνης, Rom.14:19 (cf. M, Pr., 81ff.; Bl, §§46, 47). (AS)
Usage: Occurs in 7033 NT verses. KJV: the, this, that, one, he, she, it, etc See also: 1 Corinthians 1:1; 1 Corinthians 7:16; 1 Corinthians 11:24.
και kai G2532 "and" Conj
And or also, a connecting word used to join ideas or words, like in Matthew 2:18 and Hebrews 1:1.
Definition: καί, conj., and __I. Copulative. __1. Connecting single words; __(a) in general: Mat.2:18, 16:1, Mrk.2:15, Luk.8:15, Heb.1:1, al. mult.; repeated before each of the terms in a series, Mat.23:23, Luk.14:21, Rom.7:12, 9:4, al. __(b) connecting numerals (WM, §37, 4): Jhn.2:20, Act.13:20; __(with) joining terms which are not mutually exclusive, as the part with the whole: Mat.8:33, 26:59, Mrk.16:17, Act.5:29, al. __2. Connecting clauses and sentences: Mat.3:12, Act.5:21, al. mult.; esp. __(a) where, after the simplicity of the popular language, sentences are paratactically joined (WM, §60, 3; M, Pr., 12; Deiss., LAE, 128ff.): Mat.1:21, 7:25, Mrk.9:5, Jhn.10:3, al.; __(b) joining affirmative to negative sentences: Luk.3:14, Jhn.4:11, IIIJhn.10; __(with) consecutive, and so: Mat.5:1, 23:32, Heb.3:19, al.; after imperatives, Mat.4:19, Luk.7:7, al.; __(d) = καίτοι, and yet: Mat.3:14, 6:26, Mrk.12:12, Luk.18:7 (Field, Notes, 72), 1Co.5:2, al.; __(e) beginning an apodosis (= Heb. וְ; so sometimes δέ in cl.), then: Luk.2:21, 7:12, Act.1:10; beginning a question (WM, §53, 3a): Mrk.10:26, Luk.10:29, Jhn.9:36. __3. Epexegetic, and, and indeed, namely (WM, §53, 3c): Luk.3:18, Jhn.1:16, Act.23:6, Rom.1:5, 1Co.3:5, al. __4. In transition: Mat.4:23, Mrk.5:1, 21, Jhn.1:19, al.; so, Hebraistically, καὶ ἐγένετο (וַי:הִי; also ἐγένετο δέ), Mrk.1:9 (cf. Luk.5:1; V. Burton, §§357-60; M, Pr., 14, 16). __5. καὶ . . . καί, both . . . and (for τε . . . καί, see: τε); __(a) connecting single words: Mat.10:28, Mrk.4:41, Rom.11:33, al.; __(b) clauses and sentences: Mrk.9:13, Jhn.7:28, 1Co.1:22, al. __II. Adjunctive, also, even, still: Mat.5:39, 40; Mrk.2:28, al. mult.; esp. with pron., adv., etc., Mat.20:4, Jhn.7:47, al; ὡς κ., Act.11:17; καθὼς κ., Rom.15:7; οὑτω κ., Rom.6:11; διὸ κ., Luk.1:35; ὁ κ. (Deiss., BS, 313ff.), Act.13:9; pleonastically, μετὰ κ.. (Bl., §77, 7; Deiss., BS, 265f,), Php.4:3; τί κ., 1 Co 15:29; ἀλλὰ κ., Luk.14:22, Jhn.5:18, al.; καίγε (M, Pr., 230; Burton, §437), Act.17:27; καίπερ, Heb.5:8; κ. ἐάν, see: ἐάν. ἐάν, contr. fr. εἰ ἄν, conditional particle, representing something as "under certain circumstances actual or liable to happen," but not so definitely expected as in the case of εἰ with ind. (Bl., §65, 4; cf. Jhn.13:17, 1Co.7:36), if haply, if; __1. with subjc. (cl.); __(a) pres.: Mat.6:22, Luk.10:6, Jhn.7:17, Rom.2:25, 26 al.; { __(b) aor. (= Lat. fut. pf.): Mat.4:9 16:26 (cf. ptcp. in Luk.9:25; M, Pr., 230), Mrk.3:24, Luk.14:34, Jhn.5:43, Rom.7:2, al.; = cl. εἰ, with opt., Jhn.9:22 11:57, Act.9:2; as Heb. אִם = ὅταν, Jhn.12:32 14:3, I Jhn.2:28 3:2, Heb.3:7" (LXX) . __2. C. indic, (as in late writers, fr. Arist. on; see WH, App., 171; VD, MGr. 2, App., §77; Deiss., BS, 201f., LAE, 155, 254; M, Pr., 168, 187; Bl., §65, 4); __(a) fut.: Mat.18:19 T, Luk.19:40, Act.7:7; __(b) pres.: 1Th.3:8 (see Milligan, in l.). __3. With other particles: ἐ. καί (Bl., §65, 6), Gal.6:1; ἐ. μή (M, Pr., 185, 187; Bl., l.with), with subjc. pres., Mat.10:13, 1Co.8:8, Jas.2:17, 1Jn.3:21; aor., Mat.6:15, Mrk.3:27, Jhn.3:3, Rom.10:15, Gal.1:8 2:16 (see Lft., Ellic., in ll.); ἐ. τε . . . ἐ. τε, [in LXX for אִם . . . אִם, Est.19:13, al.,] Rom.14:8. __4. = cl. ἄν (which see) after relat. pronouns and adverbs (Tdf., Pr., 96; WH, App., 173; M, Pr., 42f.; Bl., §26, 4; Mayser, 152f.; Deiss., BS, 202ff.): ὃς ἐ., Mat.5:19, Mrk.6:22, 23 Luk.17:32, 1Co.6:18, al.; ὅπου ἐ., Mat.8:19; ὁσάκις ἐ., Rev.11:6; οὗ ἐ., 1Co.16:6; καθὸ ἐ., 2Co.8:12; ὅστις ἐ., Gal.5:10. (AS)
Usage: Occurs in 5212 NT verses. KJV: and, also, both, but, even, for, if, or, so, that, then, therefore, when, yet See also: 1 Corinthians 1:1; 1 Corinthians 10:4; 1 Corinthians 16:1.
παραδους paradidōmi G3860 "to deliver" Verb-2AAP-NSM
To deliver means to surrender or yield up, as when Jesus was handed over to the authorities in Matthew 11:27.
Definition: παρα-δίδωμι, [in LXX chiefly for נתן ;] correl. to παρδέχομαι, __1. to give or hand over to another: with accusative and dative, Mat.11:27 25:14, Luk.4:6, al.; of being delivered up to a course of teaching, pass. before εἰς, Rom.6:17. __2. to commit, commend: Act.14:26 15:40, 1Pe.2:23. __3. to give or deliver up to prison or judgment: with accusative of person(s), Mat.4:12, Mrk.1:14, Rom.4:25, 2Pe.2:4; id. before ὑπέρ, Rom.8:32; with dative, Mat.5:25, Mrk.15:1, Luk.12:58, Jhn.19:11, al.; id. before ἵνα, Jhn.19:16; with inf., Act.12:4; before εἰς, Mat.10:17 17:22 24:9, Luk.21:12, Act.8:3, 2Co.4:11, al.; τ. Σατανᾷ, 1Ti.1:20; id. before εἰς, 1Co.5:5; with the collat. idea of treachery (= προδίδωμι), with accusative of person(s), Mat.26:25, Mrk.14:11, Jhn.6:64, al.; id. with dative, Mat.26:15, al.; present ptcp., ὁ παραδιδοὺς, Mat.26:25, Mrk.14:42, Jhn.13:11. __4. to hand down, hand on or deliver verbally (traditions, commands, etc.): Mrk.7:13, Luk.1:2, Act.6:14, 1Co.11:2 15:2; pass., 2Pe.2:21, Ju 3. __5. to permit (for exx. in cl., see LS, see word): Mrk.4:29. (AS)
Usage: Occurs in 118 NT verses. KJV: betray, bring forth, cast, commit, deliver (up), give (over, up), hazard, put in prison, recommend See also: 1 Corinthians 5:5; Luke 23:25; 1 Peter 2:23.
αυτον autos G846 "it/s/he" Pron-ASM
This pronoun refers to a person or thing, like 'he', 'she', or 'it'. It is used in the Bible to emphasize a person or thing, like in John 2:25 where it says 'he himself knew'.
Definition: αὐτός, -ή, -ό, determinative pron., in late Gk. much more frequently than in cl. (WM, 178f.; Jannaris, HGG, §1399). __1. Emphatic (so always in nom. exc. when preceded by the art., see infr., iii); __(1) self (ipse), expressing opposition, distinction, exclusion, etc., αὐ. ἐκχυθήσεται, Luk.5:37; αὐ. ἐγινώσκεν, Jhn.2:25; αὐ.ὑμεῖς, Jhn.3:28; καὶ αὐ. ἐγώ, Rom.15:14; αὐ. Ἰησοῦς, Jhn.2:24; αὐ. καὶ οἱ μετ᾽ αὐτοῦ, Mrk.2:25; ὑμεῖς αὐ., Mrk.6:31; esp. (as freq in cl.) αὐ. ὁ, Mat.3:4, Mrk.6:17, Jhn.16:27, 1Th.3:11, al.; in late Gk., sometimes weakened, ἐν αὐτῇ τ. ὥρᾳ, in that hour, Luk.10:21 (M, Pr., 91; MM, see word); __(2) emphatic, he, she, it (M, Pr., 86; Bl., §48, 1, 2, 7), Mat.1:21, 12:50, Luk.6:35, al.; pointing to some one as master (cl.), Mat.8:24, Mrk.4:38, al.; αὐ., καὶ αὐ. = οὗτος, ὁ δε (BL, §48, 1), Mat.14:2, Mrk.14:15, 44, Luk.1:22, 2:28, al. __2. In oblique cases (cl.), for the simple pron. of 3rd of person(s), he, she, it, Mat.7:9, 10:12, 26:44, al.; with ptcp. in genitive absol., Mat.9:18, Mrk.13:1, al. (for irreg. constructions, V. Bl., §74, 5); pleonastically after the relative (cf. Heb. אֲשֶׁר לוֹ; WM, 184ff.; Bl., §50, 4; MM, see word), Mrk.7:25, Rev.3:8, 7:2, al.; in constr. ad sensum, without proper subject expressly indicated, Mat.4:23, Act.8:5, 2Co.2:13, al.; genitive αὐτοῦ = ἐκείνου, Rom.11:11, 1Th.2:19, Tit.3:5, Heb.2:4. __3. ὁ, ἡ, τὸ αὐ., the same: Heb.1:12, 13:8; τὸ αὐ., ποιεῖν, Mat.5:46, 47, al.; φρονεῖν, Rom.12:16, 15:5, Php.2:2, al.; τὰ αὐ., Act.15:27, Rom.2:1, al.; κατὰ τὸ (τὰ) αὐ. (MM, see word), Act.14:1, Luk.6:23, al.; ἐπὶ τὸ αὐ., together (MM, see word), Mat.22:34, Act.1:15, al.; ἓν κ. τὸ αὐ., 1Co.11:5, 12:11; with dative (cl.), 1Co.11:5; with a noun, λόγος, Mrk.14:39; μέτρος, Php.1:30; πνεῦμα, 1Co.12:4. (AS)
Usage: Occurs in 3773 NT verses. KJV: her, it(-self), one, the other, (mine) own, said, (self-), the) same, ((him-, my-, thy- )self, (your-)selves, she, that, their(-s), them(-selves), there(-at, - by, -in, -into, -of, -on, -with), they, (these) things, this (man), those, together, very, which See also: 1 Corinthians 1:2; 1 John 3:10; 1 Peter 1:3.

Study Notes — Matthew 10:4

Show Verse Quote Highlights

Cross References

ReferenceText (BSB)
1 Matthew 26:14 Then one of the Twelve, the one called Judas Iscariot, went to the chief priests
2 Matthew 26:47 While Jesus was still speaking, Judas, one of the Twelve, arrived, accompanied by a large crowd armed with swords and clubs, sent from the chief priests and elders of the people.
3 John 13:2 The evening meal was underway, and the devil had already put into the heart of Judas, the son of Simon Iscariot, to betray Jesus.
4 John 6:71 He was speaking about Judas, the son of Simon Iscariot. For although Judas was one of the Twelve, he was later to betray Jesus.
5 Mark 3:18–19 Andrew, Philip, Bartholomew, Matthew, Thomas, James son of Alphaeus, Thaddaeus, Simon the Zealot, and Judas Iscariot, who betrayed Jesus.
6 Mark 14:43 While Jesus was still speaking, Judas, one of the Twelve, arrived, accompanied by a crowd armed with swords and clubs, sent from the chief priests, scribes, and elders.
7 John 18:2–5 Now Judas His betrayer also knew the place, because Jesus had often met there with His disciples. So Judas brought a band of soldiers and officers from the chief priests and Pharisees. They arrived at the garden carrying lanterns, torches, and weapons. Jesus, knowing all that was coming upon Him, stepped forward and asked them, “Whom are you seeking?” “Jesus of Nazareth,” they answered. Jesus said, “I am He.” And Judas His betrayer was standing there with them.
8 Mark 14:10 Then Judas Iscariot, one of the Twelve, went to the chief priests to betray Jesus to them.
9 John 13:26–30 Jesus answered, “It is the one to whom I give this morsel after I have dipped it.” Then He dipped the morsel and gave it to Judas son of Simon Iscariot. And when Judas had taken the morsel, Satan entered into him. Then Jesus said to Judas, “What you are about to do, do quickly.” But no one at the table knew why Jesus had said this to him. Since Judas kept the money bag, some thought that Jesus was telling him to buy what was needed for the feast, or to give something to the poor. As soon as he had received the morsel, Judas went out into the night.
10 Matthew 27:3 When Judas, who had betrayed Him, saw that Jesus was condemned, he was filled with remorse and returned the thirty pieces of silver to the chief priests and elders.

Matthew 10:4 Summary

This verse lists two of Jesus' twelve apostles, Simon the Zealot and Judas Iscariot, who would later betray Him. It shows that Jesus chose people from different backgrounds to be His followers, just like He calls us today (Matthew 9:9-13, Mark 2:13-17). Even though Judas would ultimately betray Jesus, Jesus still loved and chose him, teaching us about God's love and forgiveness (Matthew 6:14-15, Luke 17:3-4). By looking at the lives of these apostles, we can learn more about what it means to follow Jesus and be a part of His community.

Frequently Asked Questions

Who was Simon the Zealot and what does his title mean?

Simon the Zealot was one of Jesus' twelve apostles, and his title suggests he was a member of the Zealot party, a Jewish sect that sought to overthrow Roman rule, as seen in the context of Matthew 10:4 and other biblical references like Luke 6:15 and Acts 1:13.

What is the significance of Judas Iscariot's betrayal of Jesus in this verse?

Judas' betrayal, as mentioned in Matthew 10:4, is a pivotal event in the narrative of Jesus' life, ultimately leading to His crucifixion, as prophesied in Psalm 41:9 and fulfilled in Matthew 26:47-50 and John 13:18-30.

Why does the verse specifically mention Judas' betrayal at this point in the list of apostles?

The mention of Judas' betrayal in Matthew 10:4 serves as a reminder of the fallen nature of humanity and the reality of sin, even among those closest to Jesus, highlighting the importance of Jesus' teachings on forgiveness and redemption, as seen in Matthew 6:14-15 and Luke 17:3-4.

How does the inclusion of Simon the Zealot and Judas Iscariot in the list of apostles reflect the diversity of Jesus' followers?

The diversity of the apostles, including Simon the Zealot and Judas Iscariot, demonstrates Jesus' ability to bring together individuals from different backgrounds and perspectives, as seen in Matthew 9:9-13 and Mark 2:13-17, to form a community centered on His teachings and mission.

Reflection Questions

  1. What does the presence of a Zealot among Jesus' apostles reveal about Jesus' approach to earthly power and authority?
  2. How does Judas' betrayal of Jesus challenge or affirm your understanding of the nature of sin and redemption?
  3. In what ways can you, like the apostles, be a part of a diverse community united in following Jesus' teachings?
  4. What does the fact that Jesus chose Judas as an apostle, despite knowing his heart, say about God's sovereignty and human responsibility?
  5. How can reflecting on the lives and actions of the apostles, including Simon and Judas, inform your own discipleship and relationship with Jesus?

Gill's Exposition on Matthew 10:4

Simon the Canaanite, and Judas Iscariot,.... This is the last couple, for they are all mentioned by pairs, because they were sent forth "by two and two", as the Evangelist Mark says, Mr 6:7.

Jamieson-Fausset-Brown on Matthew 10:4

Simon the Canaanite, and Judas Iscariot, who also betrayed him.

Matthew Poole's Commentary on Matthew 10:4

Ver. 2-4. Mark reckoneth up the same persons, , with some additions, which we shall consider as we come at the persons whom they concern. Apostles signifies persons sent; the term applied to Christ’ s disciples signifies the persons that were first sent by him to preach the gospel. It was reasonable for the evangelists to set down their names, because the whole Christian church was to be builded upon their doctrine, . The first, Simon, who is called Peter, because the term signifies a rock, and the confession of faith which he made our Saviour declares to be a rock, on which he would build his church, . He is not here called the first because he was first called, or first believed, the contrary is plain from ; but when many are named, one must be first named. He was the son of Jonas; Christ gave him the name of Cephas, which is, by interpretation, a stone. He was called Simon Peter to distinguish him from Simon the Canaanite, afterward mentioned. So that it seems the papists are put hard to it for arguments to prove Peter’ s primacy and superiority over the apostles, and headship over the church, when they are enforced to make use of this, because he is here called the first. Yet such another was brought at the disputation of Berne, 1528, when Alexius Grad, the nuns’ confessor, would prove Peter’ s headship because he is called Cephas; and he had read in some dictionary, that Kefav anciently signified a head; as if the evangelist had not interpreted it, , Peter, or a stone. By the same argument they can from hence prove Peter the first, , will prove him the second, for so he is there reckoned, James, Cephas, and John. Andrew his brother; Simon Peter’ s brother; by John directed to Christ, ; called by Christ together with his brother Peter, ,17. James the son of Zebedee, so called to distinguish him from another of the apostles of the same name, who was the son of Alphaeus. This is he of whose death we read, ; he was slain by Herod. And John his brother, viz. the son of Zebedee: this is he who was called the beloved disciple, who also wrote the Gospel of John, ,24. Philip, and Bartholomew. Philip was of Bethsaida the city of Andrew and Peter, , found and called by Christ, . Of the call of Bartholomew we do not read; some think him the same with Nathanael, mentioned ,46, &c. It is some inducement to believe it, that he is here named with Philip, who was the instrument to bring him to Christ, ; but there is nothing of this certain. Thomas, the same who was called Didymus, who was so unbelieving as to Christ’ s resurrection, ,27; and Matthew the publican, he that wrote this history of the Gospel: we heard before of his call from the receipt of custom; he was also called Levi.

Trapp's Commentary on Matthew 10:4

4 Simon the Canaanite, and Judas Iscariot, who also betrayed him. Ver. 4. Simeon the Canaanite] Or a man of Cana in Galilee (as Judas Iscariot), that is, a man of Kerioth: see Joshua 15:25. Simon the zealot, St Luke calls him. Christ, when he called him to the apostleship, either found him or made him zealous. Tardis mentibus virtus non facile committitur. Cic. 5. Tusc. " Mediocribus esse poetis Non Dii, non homines, non concessere columnae." (Her. de Art. Poet.) ÷ëà significat zelum, means jealousy.

Adam Clarke's Commentary on Matthew 10:4

Verse 4. Simon] He was third son of Alpheus, and brother of James and Jude, or Judas, Matthew 13:55. The Canaanite] This word is not put here to signify a particular people, as it is elsewhere used in the Sacred Writings; but it is formed from the Hebrew קנא kana, which signifies zealous, literally translated by Luke, Lu 6:15, ζηλωτης, zelotes, or the zealous, probably from his great fervency in preaching the Gospel of his Master. But See Clarke on Lu 6:15. Judas Iscariot] Probably from the Hebrew איש קריות ish kerioth, a man of Kerioth, which was a city in the tribe of Judah, Joshua 15:25, where it is likely this man was born. As אסכרא iscara, signifies the quinsy, or strangulation, and Judas hanged himself after he had betrayed our Lord, Dr. Lightfoot seems inclined to believe that he had his name from this circumstance, and that it was not given him till after his death. Who also betrayed him] Rather, even he who betrayed him, or delivered him up; for so, I think, οκαιπαραδουςαυτον should be translated. The common translation, who ALSO betrayed him, is very exceptionable, as it seems to imply, he was betrayed by some others, as well as by Judas.

Cambridge Bible on Matthew 10:4

4. Simon the Cananæan (not Canaanite), or Zelotes, equivalent terms. The fierce party of the Zealots professed a rigid attachment to the Mosaic law; they acknowledged no king save God. Under Judas the Gaulonite they rose in rebellion at the time of the census. We hear of a Theudas (which is another form of Thaddæus) who rose in rebellion (Acts 5:36). Is it not possible that this Lebbæus or Jude may owe his third name to this patriot, as a Galilæan might regard him? It may be observed that Simon (Joseph. Ant. xvii. 10, 5) and Judas (Ant. XVIII. 1, 1) were also names of zealous patriots who rose against the Roman government. Iscariot] Man of Kerioth, in the tribe of Judah; accordingly (if this be the case) the only non-Galilæan among the Apostles. For other accounts of the name see Dict. of Bible. The choice of the disciples is an instance of the winnowing of Christ, the sifting of the wheat from the chaff. In these men the new life had manifested itself. Their faith, or at least their capacity for faith, was intense, and sufficient to bear them through the dangers that confronted them by their Master’s side. [Editor’s notes on Greek text of St Luke’s Gospel.]

Barnes' Notes on Matthew 10:4

Simon the Canaanite - Luke calls him “Simon Zelotes,” the zealous. It is probable that he was one of a small sect of the Jews called “Zealots,” on account of special zeal in religion.

Whedon's Commentary on Matthew 10:4

4. Simon the Canaanite — Least is known in regard to this apostle of all the twelve. He is not mentioned in the New Testament out of the catalogue. The epithet Canaanite is an Aramaic word, signifying Zealot.

Sermons on Matthew 10:4

SermonDescription
William MacDonald Commited Persons by William MacDonald In this sermon, the speaker emphasizes the importance of standing firm in one's principles and faith, even in the face of persecution and adversity. He uses the example of the thre
Willie Mullan Pilgrims Problems No. 1 Homosexuality by Willie Mullan In this sermon, the preacher begins by discussing the curse placed on humanity and how it led to slavery. He then mentions the betrayal of Judas Iscariot and how he ended up in hel
Zac Poonen (Matthew) ch.25:14-26:32 by Zac Poonen In this sermon on Matthew 25:14-30, the preacher focuses on the parable of the talents and its implications for the second coming of Christ. The parable teaches responsibility and
Don McClure Grace & Peace by Don McClure In this sermon, the preacher discusses the events leading up to Jesus' crucifixion and resurrection. He highlights how Jesus was betrayed by a close friend for 30 pieces of silver,
Willie Mullan (John) the Jewish Council by Willie Mullan In this sermon, the preacher emphasizes the importance of learning from the teachings of Jesus and not relying on personal abilities or popularity. He shares a story of how even in
J. Glyn Owen Mark - Two Days Before Passover by J. Glyn Owen In this sermon, the preacher discusses the rejection of light and its consequences. He emphasizes that when knowledge and understanding are rejected, it often leads to misunderstan
Jim Cymbala Truth Where It Counts by Jim Cymbala In this sermon, the preacher talks about his three-year-old granddaughter, Charlotte, who is described as a terror. He also mentions that his daughter, who is Charlotte's mother, w

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