Matthew 21:6

21:6 So ¹  the disciples went and did as Jesus had instructed them.

Matthew 22:15

Paying Taxes to Caesar

22:15 Then the Pharisees ²  went out and planned together to entrap him with his own words. ³ 

Matthew 27:66

27:66 So ⁴  they went with the soldiers ⁵  of the guard and made the tomb secure by sealing the stone.

Matthew 11:4

11:4 Jesus answered them, ⁶  “Go tell John what you hear and see: ⁷ 

Matthew 9:13

9:13 Go and learn what this saying means: ‘I want mercy and not sacrifice.’ ⁸  For I did not come to call the righteous, but sinners.”

Matthew 28:19

28:19 Therefore go ⁹  and make disciples of all nations, baptizing them in the name of the Father and the Son and the Holy Spirit, ¹⁰ 

Matthew 2:8

2:8 He ¹¹  sent them to Bethlehem and said, “Go and look carefully for the child. When you find him, inform me so that I can go and worship him as well.”

[21:6]  ¹ tn Here δέ (de) has been translated as “so” to indicate the implied result of Jesus’ instructions in vv. 2-3.

[22:15]  ² sn See the note on Pharisees in 3:7.

[22:15]  ³ tn Grk “trap him in word.”

[27:66]  ³ tn Here δέ (de) has been translated as “so” to indicate the implied result of Pilate’s order.

[27:66]  ⁴ tn Grk “with the guard.” The words “soldiers of the” have been supplied in the translation to prevent “guard” from being misunderstood as a single individual.

[11:4]  ⁴ tn Grk “And answering, Jesus said to them.” This construction is somewhat redundant in English and has been simplified in the translation.

[11:4]  ⁵ sn What you hear and see. The following activities all paraphrase various OT descriptions of the time of promised salvation: Isa 35:5-6; 26:19; 29:18-19; 61:1. Jesus is answering not by acknowledging a title, but by pointing to the nature of his works, thus indicating the nature of the time.

[9:13]  ⁵ sn A quotation from Hos 6:6 (see also Matt 12:7).

[28:19]  ⁶ tn “Go…baptize…teach” are participles modifying the imperative verb “make disciples.” According to ExSyn 645 the first participle (πορευθέντες, poreuqentes, “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, maqhteusate, “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.

[28:19]  ⁷ tc Although some scholars have denied that the trinitarian baptismal formula in the Great Commission was a part of the original 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.

[2:8]  ⁷ tn Here καί (kai) has not been translated.