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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- 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.
- 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.
- 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.
- Matthew 28:20 tn The Greek word ἰδού (idou) has been translated here as “remember” (BDAG 468 s.v. 1.c).
- 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.
- 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.
Mark 16:15
New English Translation
15 He said to them, “Go into all the world and preach the gospel to every creature.
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Colossians 1:27-29
New English Translation
27 God wanted to make known to them the glorious[a] riches of this mystery among the Gentiles, which is Christ in you, the hope of glory. 28 We proclaim him by instructing[b] and teaching[c] all people[d] with all wisdom so that we may present every person mature[e] in Christ. 29 Toward this goal[f] I also labor, struggling according to his power that powerfully[g] works in me.
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- Colossians 1:27 tn The genitive noun τῆς δόξης (tēs doxēs) is an attributive genitive and has therefore been translated as “glorious riches.”
- Colossians 1:28 tn Or “admonishing,” or “warning.” BDAG 679 s.v. νουθετέω states, “to counsel about avoidance or cessation of an improper course of conduct, admonish, warn, instruct.” After the participle νουθετοῦντες (nouthetountes, “instructing”) the words πάντα ἄνθρωπον (panta anthrōpon, “all men”) occur in the Greek text, but since the same phrase appears again after διδάσκοντες (didaskontes) it was omitted in translation to avoid redundancy in English.
- Colossians 1:28 tn The two participles “instructing” (νουθετοῦντες, nouthetountes) and “teaching” (διδάσκοντες, didaskontes) are translated as participles of means (“by”) related to the finite verb “we proclaim” (καταγγέλλομεν, katangellomen).
- Colossians 1:28 tn Here ἄνθρωπον (anthrōpon) is twice translated as a generic (“people” and “person”) since both men and women are clearly intended in this context.
- Colossians 1:28 tn Since Paul’s focus is on the present experience of the Colossians, “mature” is a better translation of τέλειον (teleion) than “perfect,” since the latter implies a future, eschatological focus.
- Colossians 1:29 tn The Greek phrase εἴς ὅ (eis ho, “toward which”) implies “movement toward a goal” and has been rendered by the English phrase “Toward this goal.”
- Colossians 1:29 tn The prepositional phrase ἐν δυνάμει (en dunamei) seems to be functioning adverbially, related to the participle, and has therefore been translated “powerfully.”
Revelation 5:9
New English Translation
9 They were singing a new song:[a]
“You are worthy to take the scroll
and to open its seals
because you were killed,[b]
and at the cost of your own blood[c] you have purchased[d] for God
persons[e] from every tribe, language,[f] people, and nation.
Footnotes
- Revelation 5:9 tn The redundant participle λέγοντες (legontes) has not been translated here.
- Revelation 5:9 tn Or “slaughtered”; traditionally, “slain.”
- Revelation 5:9 tn The preposition ἐν (en) is taken to indicate price here, like the Hebrew preposition ב (bet) does at times. BDAG 329 s.v. ἐν 5.b states, “The ἐν which takes the place of the gen. of price is also instrumental ἠγόρασας ἐν τῷ αἵματί σου Rv 5:9 (cp. 1 Ch 21:24 ἀγοράζω ἐν ἀργυρίῳ).”
- Revelation 5:9 tc The Greek text as it stands above (i.e., the reading τῷ θεῷ [tō theō] alone) is found in codex A. א 2050 2344 M sy add the term “us” (ἡμᾶς, hēmas), either before or after τῷ θεῷ, as an attempt to clarify the object of “purchased” (ἠγόρασας, ēgorasas). A few mss (1 vgms) delete the reference to God altogether and simply replace it with “us” (ἡμᾶς). This too is an attempt to remove ambiguity in the phrase and provide an object for “purchased.” The shorter reading, supported by the best witness for Revelation, best accounts for the other readings.
- Revelation 5:9 tn The word “persons” is not in the Greek text, but is implied. Direct objects were often omitted in Greek when clear from the context.
- Revelation 5:9 tn Grk “and language,” but καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.
Revelation 5:10
New English Translation
10 You have appointed[a] them[b] as a kingdom and priests[c] to serve[d] our God, and they will reign[e] on the earth.”
Footnotes
- Revelation 5:10 tn The verb ἐποίησας (epoiēsas) is understood to mean “appointed” here. For an example of this use, see Mark 3:14.
- Revelation 5:10 tc The vast majority of witnesses have αὐτούς (autous, “them”) here, while the Textus Receptus reads ἡμᾶς (hēmas, “us”) with insignificant support (pc gig vgcl sa Prim Bea). There is no question that the original text read αὐτούς here.
- Revelation 5:10 tn The reference to “kingdom and priests” may be a hendiadys: “priestly kingdom.”
- Revelation 5:10 tn The words “to serve” are not in the Greek text, but are implied by the word “priests.”
- Revelation 5:10 tc The textual problem here between the present tense βασιλεύουσιν (basileuousin, “they are reigning”; so A 1006 1611 MK) and the future βασιλεύσουσιν (basileusousin, “they will reign”; so א 1854 2053 MA lat co) is a difficult one. Both readings have excellent support. On the one hand, the present tense seems to be the harder reading in this context. On the other hand, codex A elsewhere mistakes the future for the present (20:6). Further, the lunate sigma in majuscule script could have been overlooked by some scribes, resulting in the present tense. All things considered, there is a slight preference for the future.
2 Corinthians 5:11-16
New English Translation
The Message of Reconciliation
11 Therefore, because we know the fear of the Lord,[a] we try to persuade[b] people,[c] but we are well known[d] to God, and I hope we are well known to your consciences too. 12 We are not trying to commend[e] ourselves to you again, but are giving you an opportunity to be proud of us,[f] so that you may be able to answer those who take pride[g] in outward appearance[h] and not in what is in the heart. 13 For if we are out of our minds, it is for God; if we are of sound mind, it is for you. 14 For the love of Christ[i] controls us, since we have concluded this, that Christ[j] died for all; therefore all have died. 15 And he died for all so that those who live should no longer live for themselves but for him who died for them and was raised.[k] 16 So then from now on we acknowledge[l] no one from an outward human point of view.[m] Even though we have known Christ from such a human point of view,[n] now we do not know him in that way any longer.
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- 2 Corinthians 5:11 tn Or “because we know what it means to fear the Lord.”
- 2 Corinthians 5:11 tn The present tense of πείθομεν (peithomen) has been translated as a conative present.
- 2 Corinthians 5:11 tn Grk “men,” but ἄνθρωπος (anthrōpos) is generic here since clearly both men and women are in view (Paul did not attempt to win only men to the gospel he preached).
- 2 Corinthians 5:11 tn Or “clearly evident.” BDAG 1048 s.v. φανερόω 2.b.β has “θεῷ πεφανερώμεθα we are well known to God 2 Cor 5:11a, cp. 11b; 11:6 v.l.”
- 2 Corinthians 5:12 tn The present tense of συνιστάνομεν (sunistanomen) has been translated as a conative present.
- 2 Corinthians 5:12 tn Or “to boast about us.”
- 2 Corinthians 5:12 tn Or “who boast.”
- 2 Corinthians 5:12 tn Or “in what is seen.”
- 2 Corinthians 5:14 tn The phrase ἡ ἀγάπη τοῦ Χριστοῦ (hē agapē tou Christou, “the love of Christ”) could be translated as either objective genitive (“our love for Christ”) or subjective genitive (“Christ’s love for us”). Either is grammatically possible, but with the reference to Christ’s death for all in the following clauses, a subjective genitive (“Christ’s love for us”) is more likely.
- 2 Corinthians 5:14 tn Grk “one”; the referent (Christ) has been specified in the translation for clarity.
- 2 Corinthians 5:15 tn Or “but for him who died and was raised for them.”
- 2 Corinthians 5:16 tn Grk “we know.”
- 2 Corinthians 5:16 tn Grk “no one according to the flesh.”
- 2 Corinthians 5:16 tn Grk “we have known Christ according to the flesh.”
Galatians 2:20
New English Translation
20 I have been crucified with Christ,[a] and it is no longer I who live, but Christ lives in me. So[b] the life I now live in the body,[c] I live because of the faithfulness of the Son of God,[d] who loved me and gave himself for me.
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- Galatians 2:20 tn The NA28 Greek text, NRSV, NJB, TEV, HCSB, and a few others place the phrase “I have been crucified with Christ” at the end of v. 19, but most English translations place these words at the beginning of v. 20.
- Galatians 2:20 tn Here δέ (de) has been translated as “So” to bring out the connection of the following clauses with the preceding ones. What Paul says here amounts to a result or inference drawn from his co-crucifixion with Christ and the fact that Christ now lives in him. In Greek this is a continuation of the preceding sentence, but the construction is too long and complex for contemporary English style, so a new sentence was started here in the translation.
- Galatians 2:20 tn Grk “flesh.”
- Galatians 2:20 tc A number of significant witnesses (P46 B D* F G) have θεοῦ καὶ Χριστοῦ (theou kai Christou, “of God and Christ”) instead of υἱοῦ τοῦ θεοῦ (huiou tou theou, “the Son of God”), found in the majority of mss, including several important ones (א A C D1 Ψ 0278 33 1175 1241 1739 1881 2464 M lat sy co). The construction “of God and Christ” appears to be motivated as a more explicit affirmation of the deity of Christ (following as it apparently does the Granville Sharp rule). Although Paul certainly has an elevated Christology, explicit “God-talk” with reference to Jesus does not normally appear until the later books (cf., e.g., Titus 2:13, Phil 2:10-11, and probably Rom 9:5). For different arguments but the same textual conclusions, see TCGNT 524.tn Or “I live by faith in the Son of God.” See note on “faithfulness of Jesus Christ” in v. 16 for the rationale behind the translation “the faithfulness of the Son of God.”sn On the phrase because of the faithfulness of the Son of God, ExSyn 116, which notes that the grammar is not decisive, nevertheless suggests that “the faith/faithfulness of Christ is not a denial of faith in Christ as a Pauline concept (for the idea is expressed in many of the same contexts, only with the verb πιστεύω rather than the noun), but implies that the object of faith is a worthy object, for he himself is faithful.” Though Paul elsewhere teaches justification by faith, this presupposes that the object of our faith is reliable and worthy of such faith.
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