Προσέχετε δὲ ἀπὸ τῶν ἀνθρώπων· παραδώσουσι γὰρ ὑμᾶς εἰς συνέδρια, καὶ ἐν ταῖς συναγωγαῖς αὐτῶν μαστιγώσουσιν ὑμᾶς· (Matthew 10:17)
But beware of men; for they will deliver you up to councils, and in their synagogues they will scourge you.
The command προσέχετε (“beware”) opens this verse with sharp urgency. It is a present active imperative, second person plural of προσέχω, meaning “to pay attention,” “to be cautious,” or “to guard oneself.” The present imperative form emphasizes ongoing vigilance, not a momentary reaction. This grammatical aspect implies that disciples must maintain continual awareness — a sustained, habitual watchfulness. The connective δὲ (“but”) introduces contrast, marking a transition from general exhortation to specific warning. In Koine syntax, such a construction binds the disciples’ mission to realistic anticipation of persecution, a theme that unfolds grammatically through verbs of future action.
The Syntax of Anticipated Persecution
The syntax of Matthew 10:17 unfolds as a two-part construction: a warning command followed by explanatory prediction. The imperative clause (προσέχετε δὲ ἀπὸ τῶν ἀνθρώπων) establishes the thematic focus—constant awareness of human hostility. The conjunction γὰρ introduces the explanatory clause, giving the reason for the warning: persecution is inevitable. The two future verbs, παραδώσουσι and μαστιγώσουσιν, mirror one another in form and function, creating syntactic parallelism that intensifies the forecast. Both verbs take ὑμᾶς as their direct object, which is repeated for emphasis. The repetition of ὑμᾶς binds the disciples personally to both judicial and physical suffering, reinforcing solidarity in affliction. The syntactic rhythm thus mirrors the escalating persecution: being “delivered” to councils (formal opposition) and being “scourged” in synagogues (religious violence).
Semantic Domain and Lexical Notes
The verb παραδίδωμι (“to deliver up”) belongs to the semantic domain of betrayal and transfer of control, a verb often used in contexts of judicial handover or treachery. In Matthew’s narrative, it carries a judicial tone here and a personal one later in Jesus’ own betrayal. Meanwhile, μαστιγόω (“to scourge”) falls within the semantic field of physical punishment associated with Roman and Jewish judicial practices. The combination of these two verbs evokes not only hostility but also formalized persecution, suggesting the blending of religious and civic opposition. The noun συνέδρια (“councils”) references communal or legal assemblies, while συναγωγαί (“synagogues”) indicates religious venues—together representing the entire social fabric opposing the message of the kingdom.
Morphology Table
| Word | Part of Speech | Form | Function | Translation |
|---|---|---|---|---|
| προσέχετε | Verb | Present Active Imperative 2nd Plural | Main exhortation | “Beware” / “Be attentive” |
| δὲ | Conjunction | Coordinating | Connects warning clause | “But” / “And yet” |
| ἀπὸ | Preposition | With Genitive | Expresses separation or avoidance | “From” / “Away from” |
| τῶν ἀνθρώπων | Noun Phrase | Genitive Plural Masculine | Object of preposition | “Of men” / “Of people” |
| παραδώσουσι | Verb | Future Active Indicative 3rd Plural | Main verb of prediction | “They will deliver” |
| γὰρ | Conjunction | Postpositive | Gives reason or explanation | “For” |
| ὑμᾶς | Pronoun | Accusative Plural | Direct object of both verbs | “You” |
| εἰς συνέδρια | Prepositional Phrase | εἰς + Accusative Plural Neuter | Indicates destination | “To councils” |
| καὶ | Conjunction | Coordinating | Links parallel actions | “And” |
| ἐν ταῖς συναγωγαῖς | Prepositional Phrase | ἐν + Dative Plural Feminine | Indicates location | “In synagogues” |
| αὐτῶν | Pronoun | Genitive Plural Masculine | Possessive modifier | “Of them / their” |
| μαστιγώσουσιν | Verb | Future Active Indicative 3rd Plural | Coordinated verb of punishment | “They will scourge” |
| ὑμᾶς | Pronoun | Accusative Plural | Direct object repeated for emphasis | “You” |
Discourse Flow and Emphasis
The discourse structure of this verse hinges on escalation. The opening imperative functions as an orientation command: “Beware of men.” This sets a pragmatic tone of readiness. The causal clause with γὰρ deepens the narrative by presenting the inevitable consequence—persecution. The repetition of the second person plural pronoun (ὑμᾶς) maintains discourse prominence on the disciples as victims of institutional hostility. Matthew’s choice of future indicative verbs underscores divine foreknowledge; what is grammatical certainty becomes theological assurance. Thus, the discourse operates both on the human plane of caution and on the divine plane of prophetic inevitability.
The Theology of Grammar
Grammatically, Matthew 10:17 merges imperative and indicative to reveal a paradox: divine foresight commands human vigilance. The present imperative calls for constant awareness, while the future indicatives foretell suffering beyond the disciples’ control. The syntax teaches resilience: vigilance is active obedience within the bounds of divine foreknowledge. In this way, the grammar itself conveys a theology of perseverance—where faithfulness is expressed not in avoiding suffering but in remaining steadfast amid the inevitability of it.
The Voice of Watchfulness
Here grammar becomes a moral teacher. The tense of προσέχετε invites the reader into a continual state of spiritual attentiveness. The futures παραδώσουσι and μαστιγώσουσιν remind us that what awaits is not accidental but foreseen. Thus, the grammar of warning transforms into the grammar of faith: steadfast attention, despite what is known to come. The language of vigilance becomes the posture of endurance—the voice of the disciple who listens to the verb and learns to live it.
