Matthew 10:5-6

10:5 Jesus sent out these twelve, instructing them as follows: ¹  “Do not go to Gentile regions ²  and do not enter any Samaritan town. ³  10:6 Go ⁴  instead to the lost sheep of the house of Israel.

Matthew 28:19

28:19 Therefore go ⁵  and make disciples of all nations, baptizing them in the name of the Father and the Son and the Holy Spirit, ⁶ 

Luke 14:21-23

14:21 So ⁷  the slave came back and reported this to his master. Then the master of the household was furious ⁸  and said to his slave, ‘Go out quickly ⁹  to the streets and alleys of the city, ¹⁰  and bring in the poor, ¹¹  the crippled, ¹²  the blind, and the lame.’ 14:22 Then ¹³  the slave said, ‘Sir, what you instructed has been done, and there is still room.’ ¹⁴  14:23 So ¹⁵  the master said to his ¹⁶  slave, ‘Go out to the highways ¹⁷  and country roads ¹⁸  and urge ¹⁹  people ²⁰  to come in, so that my house will be filled. ²¹ 

Luke 24:47-48

24:47 and repentance ²²  for the forgiveness of sins would be proclaimed ²³  in his name to all nations, ²⁴  beginning from Jerusalem. ²⁵  24:48 You are witnesses ²⁶  of these things.

John 15:16

15:16 You did not choose me, but I chose you ²⁷  and appointed you to go and bear ²⁸  fruit, fruit that remains, ²⁹  so that whatever you ask the Father in my name he will give you.

John 20:21

20:21 So Jesus said to them again, “Peace be with you. Just as the Father has sent me, I also send you.”

John 20:1

The Resurrection

20:1 Now very early on the first day of the week, ³⁰  while it was still dark, Mary Magdalene ³¹  came to the tomb and saw that the stone had been moved away from the entrance. ³² 

John 4:14

4:14 But whoever drinks some of the water that I will give him will never be thirsty again, ³³  but the water that I will give him will become in him a fountain ³⁴  of water springing up ³⁵  to eternal life.”

[10:5]  ¹ tn Grk “instructing them, saying.”

[10:5]  ² tn Grk “on the road of the Gentiles.” That is, a path that leads to Gentile regions.

[10:5]  ³ tn Grk “town [or city] of the Samaritans.”

[10:6]  ⁴ tn Grk “But go.” The Greek μᾶλλον (mallon, “rather, instead”) conveys the adversative nuance here so that δέ (de) has not been translated.

[28:19]  ⁵ 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]  ⁶ 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.

[14:21]  ⁷ tn Here καί (kai) has been translated as “so” to indicate the result of the preceding responses.

[14:21]  ⁸ tn Grk “being furious, said.” The participle ὀργισθείς (orgisqei") has been translated as a finite verb due to requirements of contemporary English style.

[14:21]  ⁹ sn It was necessary to go out quickly because the banquet was already prepared. All the food would spoil if not eaten immediately.

[14:21]  ¹⁰ tn Or “town.”

[14:21]  ¹¹ sn The poor, the crippled, the blind and the lame. Note how the list matches v. 13, illustrating that point. Note also how the party goes on; it is not postponed until a later date. Instead new guests are invited.

[14:21]  ¹² tn Grk “and the crippled.” Normally crippled as a result of being maimed or mutilated (L&N 23.177). Καί (kai) has not been translated here and before the following category (Grk “and the blind and the lame”) since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.

[14:22]  ¹³ tn Here καί (kai) has been translated as “then” to indicate the order of events within the parable.

[14:22]  ¹⁴ sn And still there is room. This comment suggests the celebration was quite a big one, picturing the openness of God’s grace.

[14:23]  ¹⁵ tn Here καί (kai) has been translated as “so” to indicate the master’s response to the slave’s report.

[14:23]  ¹⁶ tn Grk “the”; in context the article is used as a possessive pronoun (ExSyn 215).

[14:23]  ¹⁷ sn Go out to the highways and country roads. This suggests the inclusion of people outside the town, even beyond the needy (poor, crippled, blind, and lame) in the town, and so is an allusion to the inclusion of the Gentiles.

[14:23]  ¹⁸ tn The Greek word φραγμός (fragmo") refers to a fence, wall, or hedge surrounding a vineyard (BDAG 1064 s.v. 1). “Highways” and “country roads” probably refer not to separate places, but to the situation outside the town where the rural roads run right alongside the hedges or fences surrounding the fields (cf. J. A. Fitzmyer, Luke [AB], 1057).

[14:23]  ¹⁹ tn Traditionally “force” or “compel,” but according to BDAG 60 s.v. ἀναγκάζω 2 this is a weakened nuance: “strongly urge/invite.” The meaning in this context is more like “persuade.”

[14:23]  ²⁰ tn The word “people” is not in the Greek text, but is implied. Direct objects were frequently omitted in Greek when clear from the context.

[14:23]  ²¹ sn So that my house will be filled. God will bless many people.

[24:47]  ²² sn This repentance has its roots in declarations of the Old Testament. It is the Hebrew concept of a turning of direction.

[24:47]  ²³ tn Or “preached,” “announced.”

[24:47]  ²⁴ sn To all nations. The same Greek term (τὰ ἔθνη, ta eqnh) may be translated “the Gentiles” or “the nations.” The hope of God in Christ was for all the nations from the beginning.

[24:47]  ²⁵ sn Beginning from Jerusalem. See Acts 2, which is where it all starts.

[24:48]  ²⁶ sn You are witnesses. This becomes a key concept of testimony in Acts. See Acts 1:8.

[15:16]  ²⁷ sn You did not choose me, but I chose you. If the disciples are now elevated in status from slaves to friends, they are friends who have been chosen by Jesus, rather than the opposite way round. Again this is true of all Christians, not just the twelve, and the theme that Christians are “chosen” by God appears frequently in other NT texts (e.g., Rom 8:33; Eph 1:4ff.; Col 3:12; and 1 Pet 2:4). Putting this together with the comments on 15:14 one may ask whether the author sees any special significance at all for the twelve. Jesus said in John 6:70 and 13:18 that he chose them, and 15:27 makes clear that Jesus in the immediate context is addressing those who have been with him from the beginning. In the Fourth Gospel the twelve, as the most intimate and most committed followers of Jesus, are presented as the models for all Christians, both in terms of their election and in terms of their mission.

[15:16]  ²⁸ tn Or “and yield.”

[15:16]  ²⁹ sn The purpose for which the disciples were appointed (“commissioned”) is to go and bear fruit, fruit that remains. The introduction of the idea of “going” at this point suggests that the fruit is something more than just character qualities in the disciples’ own lives, but rather involves fruit in the lives of others, i.e., Christian converts. There is a mission involved (cf. John 4:36). The idea that their fruit is permanent, however, relates back to vv. 7-8, as does the reference to asking the Father in Jesus’ name. It appears that as the imagery of the vine and the branches develops, the “fruit” which the branches produce shifts in emphasis from qualities in the disciples’ own lives in John 15:2, 4, 5 to the idea of a mission which affects the lives of others in John 15:16. The point of transition would be the reference to fruit in 15:8.

[20:1]  ³⁰ sn The first day of the week would be early Sunday morning. The Sabbath (and in this year the Passover) would have lasted from 6 p.m. Friday until 6 p.m. Saturday. Sunday would thus mark the first day of the following week.

[20:1]  ³¹ sn John does not mention that Mary Magdalene was accompanied by any of the other women who had been among Jesus’ followers. The synoptic accounts all mention other women who accompanied her (although Mary Magdalene is always mentioned first). Why John does not mention the other women is not clear, but Mary probably becomes the focus of the author’s attention because it was she who came and found Peter and the beloved disciple and informed them of the empty tomb (20:2). Mary’s use of the plural in v. 2 indicates there were others present, in indirect agreement with the synoptic accounts.

[20:1]  ³² tn Grk “from the tomb.”

[4:14]  ³³ tn Grk “will never be thirsty forever.” The possibility of a later thirst is emphatically denied.

[4:14]  ³⁴ tn Or “well.” “Fountain” is used as the translation for πηγή (phgh) here since the idea is that of an artesian well that flows freely, but the term “artesian well” is not common in contemporary English.

[4:14]  ³⁵ tn The verb ἁλλομένου (Jallomenou) is used of quick movement (like jumping) on the part of living beings. This is the only instance of its being applied to the action of water. However, in the LXX it is used to describe the “Spirit of God” as it falls on Samson and Saul. See Judg 14:6, 19; 15:14; 1 Kgdms 10:2, 10 LXX (= 1 Sam 10:6, 10 ET); and Isa 35:6 (note context).