Matthew 28:19

28:19 Therefore go ¹  and make disciples of all nations, baptizing them in the name of the Father and the Son and the Holy Spirit, ² 

Matthew 28:1

The Resurrection

28:1 Now after the Sabbath, at dawn on the first day of the week, Mary Magdalene and the other Mary went to look at the tomb.

Colossians 1:13

1:13 He delivered us from the power of darkness and transferred us to the kingdom of the Son he loves, ³ 

Galatians 3:27

3:27 For all of you who ⁴  were baptized into Christ have clothed yourselves with Christ.

Galatians 3:1

Justification by Law or by Faith?

3:1 You ⁵  foolish Galatians! Who has cast a spell ⁶  on you? Before your eyes Jesus Christ was vividly portrayed ⁷  as crucified!

Galatians 3:21

3:21 Is the law therefore opposed to the promises of God? ⁸  Absolutely not! For if a law had been given that was able to give life, then righteousness would certainly have come by the law. ⁹ 

[28:19]  ¹ 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]  ² 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.

[1:13]  ³ tn Here αὐτοῦ (autou) has been translated as a subjective genitive (“he loves”).

[3:27]  ⁴ tn Grk “For as many of you as.”

[3:1]  ⁵ tn Grk “O” (an interjection used both in address and emotion). In context the following section is highly charged emotionally.

[3:1]  ⁶ tn Or “deceived”; the verb βασκαίνω (baskainw) can be understood literally here in the sense of bewitching by black magic, but could also be understood figuratively to refer to an act of deception (see L&N 53.98 and 88.159).

[3:1]  ⁷ tn Or “publicly placarded,” “set forth in a public proclamation” (BDAG 867 s.v. προγράφω 2).

[3:21]  ⁸ tc The reading τοῦ θεοῦ (tou qeou, “of God”) is well attested in א A C D (F G read θεοῦ without the article) Ψ 0278 33 1739 1881 Ï lat sy co. However, Ì⁴⁶ B d Ambst lack the words. Ì⁴⁶ and B perhaps should not to be given as much weight as they normally are, since the combination of these two witnesses often produces a secondary shorter reading against all others. In addition, one might expect that if the shorter reading were original other variants would have crept into the textual tradition early on. But 104 (a.d. 1087) virtually stands alone with the variant τοῦ Χριστοῦ (tou Cristou, “of Christ”). Nevertheless, if τοῦ θεοῦ were not part of the original text, it is the kind of variant that would be expected to show up early and often, especially in light of Paul’s usage elsewhere (Rom 4:20; 2 Cor 1:20). A slight preference should be given to the τοῦ θεοῦ over the omission. NA²⁷ rightly places the words in brackets, indicating doubts as to their authenticity.

[3:21]  ⁹ tn Or “have been based on the law.”