Matthew 9:13

9:13 Go and learn what this saying means: ‘I want mercy and not sacrifice.’ ¹  For I did not come to call the righteous, but sinners.”

Matthew 11:7

11:7 While they were going away, Jesus began to speak to the crowd about John: “What did you go out into the wilderness ²  to see? A reed shaken by the wind? ³ 

Matthew 21:2

21:2 telling them, “Go to the village ahead of you. ⁴  Right away you will find a donkey tied there, and a colt with her. Untie them and bring them to me.

Matthew 24:1

The Destruction of the Temple

24:1 Now ⁵  as Jesus was going out of the temple courts and walking away, his disciples came to show him the temple buildings. ⁶ 

Matthew 25:9

25:9 ‘No,’ they replied. ⁷  ‘There won’t be enough for you and for us. Go instead to those who sell oil and buy some for yourselves.’

Matthew 25:41

25:41 “Then he will say ⁸  to those on his left, ‘Depart from me, you accursed, into the eternal fire that has been prepared for the devil and his angels!

Matthew 28:11

The Guards’ Report

28:11 While ⁹  they were going, some ¹⁰  of the guard went into the city and told the chief priests everything that had happened.

Matthew 28:19

28:19 Therefore go ¹¹  and make disciples of all nations, baptizing them in the name of the Father and the Son and the Holy Spirit, ¹² 

[9:13]  ¹ sn A quotation from Hos 6:6 (see also Matt 12:7).

[11:7]  ² tn Or “desert.”

[11:7]  ³ tn There is a debate as to whether one should read this figuratively (“to see someone who is easily blown over?”) or literally (Grk “to see the wilderness vegetation?… No, to see a prophet”). Either view makes good sense, but the following examples suggest the question should be read literally and understood to point to the fact that a prophet drew them to the desert.

[21:2]  ³ tn Grk “the village lying before you” (BDAG 530 s.v. κατέναντι 2.b).

[24:1]  ⁴ tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

[24:1]  ⁵ sn The Jerusalem temple was widely admired around the world. See Josephus, Ant. 15.11 [15.380-425]; J. W. 5.5 [5.184-227] and Tacitus, History 5.8, who called it “immensely opulent.” Josephus compared it to a beautiful snowcapped mountain.

[25:9]  ⁵ tn Grk “The wise answered, saying, ‘No.’”

[25:41]  ⁶ tn Here καί (kai) has not been translated.

[28:11]  ⁷ tn Here δέ (de) has not been translated.

[28:11]  ⁸ tn Grk “behold, some of the guard.” The Greek word ἰδού (idou) has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).

[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.