Matthew 28:20

28:20 teaching them to obey everything I have commanded you. And remember, ¹  I am with you ²  always, to the end of the age.” ³ 

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 1:8

1:8 who also told us of your love in the Spirit.

Hebrews 3:6

3:6 But Christ ⁴  is faithful as a son over God’s ⁵  house. We are of his house, ⁶  if in fact we hold firmly ⁷  to our confidence and the hope we take pride in. ⁸ 

Hebrews 3:14

3:14 For we have become partners with Christ, if in fact we hold our initial confidence ⁹  firm until the end.

Hebrews 6:11

6:11 But we passionately want each of you to demonstrate the same eagerness for the fulfillment of your hope until the end,

Hebrews 6:1

6:1 Therefore we must progress beyond ¹⁰  the elementary ¹¹  instructions about Christ ¹²  and move on ¹³  to maturity, not laying this foundation again: repentance from dead works and faith in God,

Hebrews 1:13

1:13 But to which of the angels ¹⁴  has he ever said, “Sit at my right hand until I make your enemies a footstool for your feet”? ¹⁵ 

[28:20]  ¹ tn The Greek word ἰδού (idou) has been translated here as “remember” (BDAG 468 s.v. 1.c).

[28:20]  ² sn I am with you. Matthew’s Gospel begins with the prophecy that the Savior’s name would be “Emmanuel, that is, ‘God with us,’” (1:23, in which the author has linked Isa 7:14 and 8:8, 10 together) and it ends with Jesus’ promise to be with his disciples forever. The Gospel of Matthew thus forms an inclusio about Jesus in his relationship to his people that suggests his deity.

[28:20]  ³ tc Most mss (A^c Θ Ë¹³ Ï it sy) have ἀμήν (amhn, “amen”) at the end of v. 20. Such a conclusion is routinely added by scribes to NT books because a few of these books originally had such an ending (cf. Rom 16:27; Gal 6:18; Jude 25). A majority of Greek witnesses have the concluding ἀμήν in every NT book except Acts, James, and 3 John (and even in these books, ἀμήν is found in some witnesses). It is thus a predictable variant. Further, no good reason exists for the omission of the particle in significant and early witnesses such as א A* B D W ˹ 33 al lat sa.

[3:6]  ⁴ sn The Greek makes the contrast between v. 5 and v. 6a more emphatic and explicit than is easily done in English.

[3:6]  ⁵ tn Grk “his”; in the translation the referent (God) has been specified for clarity.

[3:6]  ⁶ tn Grk “whose house we are,” continuing the previous sentence.

[3:6]  ⁷ tc The reading adopted by the translation is found in Ì^13,46 B sa, while the vast majority of mss (א A C D Ψ 0243 0278 33 1739 1881 Ï latt) add μέχρι τέλους βεβαίαν (mecri telou" bebaian, “secure until the end”). The external evidence for the omission, though minimal, has excellent credentials. Considering the internal factors, B. M. Metzger (TCGNT 595) finds it surprising that the feminine adjective βεβαίαν should modify the neuter noun καύχημα (kauchma, here translated “we take pride”), a fact that suggests that even the form of the word was borrowed from another place. Since the same phrase occurs at Heb 3:14, it is likely that later scribes added it here at Heb 3:6 in anticipation of Heb 3:14. While these words belong at 3:14, they seem foreign to 3:6.

[3:6]  ⁸ tn Grk “the pride of our hope.”

[3:14]  ⁹ tn Grk “the beginning of the confidence.”

[6:1]  ¹⁰ tn Grk “Therefore leaving behind.” The implication is not of abandoning this elementary information, but of building on it.

[6:1]  ¹¹ tn Or “basic.”

[6:1]  ¹² tn Grk “the message of the beginning of Christ.”

[6:1]  ¹³ tn Grk “leaving behind…let us move on.”

[1:13]  ¹⁴ sn The parallel phrases to which of the angels in vv. 5 and 13 show the unity of this series of quotations (vv. 5-14) in revealing the superiority of the Son over angels (v. 4).

[1:13]  ¹⁵ sn A quotation from Ps 110:1.