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Matthew 28:18-20
New English Translation

18 Then Jesus came up and said to them,[a] “All authority in heaven and on earth has been given to me. 19 Therefore go[b] and make disciples of all nations, baptizing them in the name of the Father and the Son and the Holy Spirit,[c] 20 teaching them to obey everything I have commanded you. And remember,[d] I am with you[e] always, to the end of the age.”[f]

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Footnotes

  1. Matthew 28:18 tn Grk “coming, Jesus spoke to them, saying.” The participle λέγων (legōn, “saying”) is redundant in contemporary English and has not been translated. Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
  2. Matthew 28:19 tn “Go…baptize…teach” are participles modifying the imperative verb “make disciples.” According to ExSyn 645 the first participle (πορευθέντες, poreuthentes, “Go”) fits the typical structural pattern for the attendant circumstance participle (aorist participle preceding aorist main verb, with the mood of the main verb usually imperative or indicative) and thus picks up the mood (imperative in this case) from the main verb (μαθητεύσατε, mathēteusate, “make disciples”). This means that semantically the action of “going” is commanded, just as “making disciples” is. As for the two participles that follow the main verb (βαπτίζοντες, baptizontes, “baptizing”; and διδάσκοντες, didaskontes, “teaching”), these do not fit the normal pattern for attendant circumstance participles, since they are present participles and follow the aorist main verb. However, some interpreters do see them as carrying additional imperative force in context. Others regard them as means, manner, or even result.
  3. Matthew 28:19 tc Although some scholars have denied that the trinitarian baptismal formula in the Great Commission was a part of the autographic text of Matthew, there is no ms support for their contention. F. C. Conybeare, “The Eusebian Form of the Text of Mt. 28:19, ” ZNW 2 (1901): 275-88, based his view on a faulty reading of Eusebius’ quotations of this text. The shorter reading has also been accepted, on other grounds, by a few other scholars. For discussion (and refutation of the conjecture that removes this baptismal formula), see B. J. Hubbard, The Matthean Redaction of a Primitive Apostolic Commissioning (SBLDS 19), 163-64, 167-75; and Jane Schaberg, The Father, the Son, and the Holy Spirit (SBLDS 61), 27-29.
  4. Matthew 28:20 tn The Greek word ἰδού (idou) has been translated here as “remember” (BDAG 468 s.v. 1.c).
  5. Matthew 28:20 sn I am with you. Matthew’s Gospel begins with the prophecy that the Savior’s name would be “Emmanuel, that is, ‘God with us,’” (1:23, in which the author has linked Isa 7:14 and 8:8, 10 together) and it ends with Jesus’ promise to be with his disciples forever. The Gospel of Matthew thus forms an inclusio about Jesus in his relationship to his people that suggests his deity.
  6. Matthew 28:20 tc Most mss (Ac Γ Δ Θ ƒ13 565 579 700 1241 1424 M it sy) have ἀμήν (amēn, “amen”) at the end of v. 20. Such a conclusion is routinely added by scribes to NT books because a few of these books originally had such an ending (cf. Rom 16:27; Gal 6:18; Jude 25). A majority of Greek witnesses have the concluding ἀμήν in every NT book except Acts, James, and 3 John (and even in these books, ἀμήν is found in some witnesses). It is thus a predictable variant. Further, no good reason exists for the omission of the particle in significant and early witnesses such as א A* B D W ƒ1 33 al lat sa.
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Matthew 27
Mark 1
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Isaiah 55:1-2
New English Translation

The Lord Gives an Invitation

55 “Hey,[a] all who are thirsty, come to the water!
You who have no money, come!
Buy and eat!
Come! Buy wine and milk
without money and without cost.[b]
2 Why pay money for something that will not nourish you?[c]
Why spend[d] your hard-earned money[e] on something that will not satisfy?
Listen carefully[f] to me and eat what is nourishing![g]
Enjoy fine food.[h]

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Footnotes

  1. Isaiah 55:1 tn The Hebrew term הוֹי (hoy, “woe, ah”) was used in funeral laments and is often prefixed to judgment oracles for rhetorical effect. But here it appears to be a simple interjection, designed to grab the audience’s attention. Perhaps there is a note of sorrow or pity. See BDB 223 s.v.
  2. Isaiah 55:1 sn The statement is an oxymoron. Its ironic quality adds to its rhetorical impact. The statement reminds one of the norm (one must normally buy commodities) as it expresses the astounding offer. One might paraphrase the statement: “Come and take freely what you normally have to pay for.”
  3. Isaiah 55:2 tn Heb “for what is not food.”
  4. Isaiah 55:2 tn The interrogative particle and the verb “spend” are understood here by ellipsis (note the preceding line).
  5. Isaiah 55:2 tn Heb “your labor,” which stands by metonymy for that which one earns.
  6. Isaiah 55:2 tn The infinitive absolute follows the imperative and lends emphasis to the exhortation.
  7. Isaiah 55:2 tn Heb “good” (so NASB, NIV, NRSV).
  8. Isaiah 55:2 tn Heb “Let your appetite delight in fine food.”sn Nourishing, fine food here represents the blessings God freely offers. These include forgiveness, a new covenantal relationship with God, and national prominence (see vv. 3-6).
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Isaiah 54
Isaiah 56
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