Ezekiel 3:10

3:10 And he said to me, “Son of man, take all my words that I speak to you to heart and listen carefully.

Ezekiel 3:17

3:17 “Son of man, I have appointed you a watchman ¹  for the house of Israel. Whenever you hear a word from my mouth, you must give them a warning from me.

Jeremiah 1:7

1:7 The Lord said to me, “Do not say, ‘I am too young.’ But go ²  to whomever I send you and say whatever I tell you.

Jeremiah 1:17

1:17 “But you, Jeremiah, ³  get yourself ready! ⁴  Go and tell these people everything I instruct you to say. Do not be terrified of them, or I will give you good reason to be terrified of them. ⁵ 

Jeremiah 23:28

23:28 Let the prophet who has had a dream go ahead and tell his dream. Let the person who has received my message report that message faithfully. What is like straw cannot compare to what is like grain! ⁶  I, the Lord, affirm it! ⁷ 

Jeremiah 26:2

26:2 The Lord said, “Go stand in the courtyard of the Lord’s temple. ⁸  Speak out to all the people who are coming from the towns of Judah to worship in the Lord’s temple. Tell them everything I command you to tell them. Do not leave out a single word!

Jonah 3:2

3:2 “Go immediately ⁹  to Nineveh, that large city, ¹⁰  and proclaim to ¹¹  it the message that I tell you.”

Matthew 28:20

28:20 teaching them to obey everything I have commanded you. And remember, ¹²  I am with you ¹³  always, to the end of the age.” ¹⁴ 

[3:17]  ¹ tn The literal role of a watchman is described in 2 Sam 18:24; 2 Kgs 9:17.

[1:7]  ² tn Or “For you must go and say.” The Hebrew particle כִּי (ki) is likely adversative here after a negative statement (cf. BDB 474 s.v. כִּי 3.e). The Lord is probably not giving a rationale for the denial of Jeremiah’s objection but redirecting his focus, i.e., “do not say…but go…and say.”

[1:17]  ³ tn The name “Jeremiah” is not in the text. The use of the personal pronoun followed by the proper name is an attempt to reflect the correlative emphasis between Jeremiah’s responsibility noted here and the Lord’s promise noted in the next verse. The emphasis in the Hebrew text is marked by the presence of the subject pronouns at the beginning of each of the two verses.

[1:17]  ⁴ tn Heb “gird up your loins.” For the literal use of this idiom to refer to preparation for action see 2 Kgs 4:29; 9:1. For the idiomatic use to refer to spiritual and emotional preparation as here, see Job 38:3, 40:7, and 1 Pet 1:13 in the NT.

[1:17]  ⁵ tn Heb “I will make you terrified in front of them.” There is a play on words here involving two different forms of the same Hebrew verb and two different but related prepositional phrases, “from before/of,” a preposition introducing the object of a verb of fearing, and “before, in front of,” a preposition introducing a spatial location.

[23:28]  ⁶ tn Heb “What to the straw with [in comparison with] the grain?” This idiom represents an emphatic repudiation or denial of relationship. See, for example, the usage in 2 Sam 16:10 and note BDB 553 s.v. מָה 1.d(c).

[23:28]  ⁷ tn Heb “Oracle of the Lord.”

[26:2]  ⁸ sn It is generally agreed that the incident recorded in this chapter relates to the temple message that Jeremiah gave in 7:1-15. The message there is summarized here in vv. 3-6. The primary interest here is in the response to that message.

[3:2]  ⁹ sn The commands of 1:2 are repeated here. See the note there on the combination of “arise” and “go.”

[3:2]  ¹⁰ tn Heb “Nineveh, the great city.”

[3:2]  ¹¹ tn The verb קָרָא (qara’, “proclaim”) is repeated from 1:2 but with a significant variation. The phrase in 1:2 was the adversative קְרָא עָל (qÿra’ ’al, “proclaim against”), which often designates an announcement of threatened judgment (1 Kgs 13:4, 32; Jer 49:29; Lam 1:15). However, here the phrase is the more positive קְרָא אֶל (qÿra’ ’el, “proclaim to”) which often designates an oracle of deliverance or a call to repentance, with an accompanying offer of deliverance that is either explicit or implied (Deut 20:10; Isa 40:2; Zech 1:4; HALOT 1129 s.v. קרא 8; BDB 895 s.v. קָרָא 3.a). This shift from the adversative preposition עַל (“against”) to the more positive preposition אֶל (“to”) might signal a shift in God’s intentions or perhaps it simply makes his original intention more clear. While God threatened to judge Nineveh, he was very willing to relent and forgive when the people repented from their sins (3:8-10). Jonah later complains that he knew that God was likely to relent from the threatened judgment all along (4:2).

[28:20]  ¹² tn The Greek word ἰδού (idou) has been translated here as “remember” (BDAG 468 s.v. 1.c).

[28:20]  ¹³ 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.

[28:20]  ¹⁴ tc Most mss (A^c Θ Ë¹³ Ï it sy) have ἀμήν (amhn, “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 ˹ 33 al lat sa.