Matthew 6:32

6:32 For the unconverted ¹  pursue these things, and your heavenly Father knows that you need them.

Matthew 10:5

10:5 Jesus sent out these twelve, instructing them as follows: ²  “Do not go to Gentile regions ³  and do not enter any Samaritan town. ⁴ 

Matthew 20:19

20:19 and will turn him over to the Gentiles to be mocked and flogged severely ⁵  and crucified. ⁶  Yet ⁷  on the third day, he will be raised.”

Matthew 20:25

20:25 But Jesus called them and said, “You know that the rulers of the Gentiles lord it over them, and those in high positions use their authority over them.

Matthew 21:43

21:43 For this reason I tell you that the kingdom of God will be taken from you and given to a people ⁸  who will produce its fruit.

Matthew 24:9

Persecution of Disciples

24:9 “Then they will hand you over to be persecuted and will kill you. You will be hated by all the nations ⁹  because of my name. ¹⁰ 

Matthew 24:14

24:14 And this gospel of the kingdom will be preached throughout the whole inhabited earth as a testimony to all the nations, ¹¹  and then the end will come.

Matthew 25:32

25:32 All ¹²  the nations will be assembled before him, and he will separate people one from another like a shepherd separates the sheep from the goats.

Matthew 28:19

28:19 Therefore go ¹³  and make disciples of all nations, baptizing them in the name of the Father and the Son and the Holy Spirit, ¹⁴ 

[6:32]  ¹ tn Or “unbelievers”; Grk “Gentiles.”

[10:5]  ² tn Grk “instructing them, saying.”

[10:5]  ³ tn Grk “on the road of the Gentiles.” That is, a path that leads to Gentile regions.

[10:5]  ⁴ tn Grk “town [or city] of the Samaritans.”

[20:19]  ³ tn Traditionally, “scourged” (the term means to beat severely with a whip, L&N 19.9). BDAG 620 s.v. μαστιγόω 1.a states, “The ‘verberatio’ is denoted in the passion predictions and explicitly as action by non-Israelites Mt 20:19; Mk 10:34; Lk 18:33”; the verberatio was the beating given to those condemned to death in the Roman judicial system. Here the term μαστιγόω (mastigow) has been translated “flog…severely” to distinguish it from the term φραγελλόω (fragellow) used in Matt 27:26; Mark 15:15.

[20:19]  ⁴ sn Crucifixion was the cruelest form of punishment practiced by the Romans. Roman citizens could not normally undergo it. It was reserved for the worst crimes, like treason and evasion of due process in a capital case. The Roman historian Cicero called it “a cruel and disgusting penalty” (Against Verres 2.5.63-66 §§163-70); Josephus (J. W. 7.6.4 [7.203]) called it the worst of deaths.

[20:19]  ⁵ tn Here καί (kai) has been translated as “yet” to indicate the contrast present in this context.

[21:43]  ⁴ tn Or “to a nation” (so KJV, NASB, NLT).

[24:9]  ⁵ tn Or “all the Gentiles” (the same Greek word may be translated “nations” or “Gentiles”).

[24:9]  ⁶ sn See Matt 5:10-12; 1 Cor 1:25-31.

[24:14]  ⁶ tn Or “all the Gentiles” (the same Greek word may be translated “nations” or “Gentiles”).

[25:32]  ⁷ tn Here καί (kai) has not been translated.

[28:19]  ⁸ 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]  ⁹ 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.