Romans 1:8

Paul’s Desire to Visit Rome

1:8 First of all, ¹  I thank my God through Jesus Christ for all of you, because your faith is proclaimed throughout the whole world.

Romans 15:19

15:19 in the power of signs and wonders, in the power of the Spirit of God. So from Jerusalem even as far as Illyricum I have fully preached the gospel of Christ.

Psalms 19:4

19:4 Yet its voice ²  echoes ³  throughout the earth;

its ⁴  words carry ⁵  to the distant horizon. ⁶ 

In the sky ⁷  he has pitched a tent for the sun. ⁸ 

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, ⁹  and then the end will come.

Matthew 26:13

26:13 I tell you the truth, ¹⁰  wherever this gospel is proclaimed in the whole world, what she has done will also be told in memory of her.”

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 

Mark 16:15

16:15 He said to them, “Go into all the world and preach the gospel to every creature.

Mark 16:20

16:20 They went out and proclaimed everywhere, while the Lord worked with them and confirmed the word through the accompanying signs.]]

Colossians 1:6

1:6 that has come to you. Just as in the entire world this gospel ¹³  is bearing fruit and growing, so it has also been bearing fruit and growing ¹⁴  among you from the first day you heard it and understood the grace of God in truth.

Colossians 1:23

1:23 if indeed you remain in the faith, established and firm, ¹⁵  without shifting ¹⁶  from the hope of the gospel that you heard. This gospel has also been preached in all creation under heaven, and I, Paul, have become its servant.

[1:8]  ¹ tn Grk “First.” Paul never mentions a second point, so J. B. Phillips translated “I must begin by telling you….”

[19:4]  ² tc The MT reads, “their measuring line” (קוּם, qum). The noun קַו (qav, “measuring line”) makes no sense in this context. The reading קוֹלָם (qolam, “their voice”) which is supported by the LXX, is preferable.

[19:4]  ³ tn Heb “goes out,” or “proceeds forth.”

[19:4]  ⁴ tn Heb “their” (see the note on the word “its” in v. 3).

[19:4]  ⁵ tn The verb is supplied in the translation. The Hebrew text has no verb; יָצָא (yatsa’, “goes out”) is understood by ellipsis.

[19:4]  ⁶ tn Heb “to the end of the world.”

[19:4]  ⁷ tn Heb “in them” (i.e., the heavens).

[19:4]  ⁸ sn He has pitched a tent for the sun. The personified sun emerges from this “tent” in order to make its daytime journey across the sky. So the “tent” must refer metaphorically to the place where the sun goes to rest during the night.

[24:14]  ⁹ tn Or “all the Gentiles” (the same Greek word may be translated “nations” or “Gentiles”).

[26:13]  ¹⁰ tn Grk “Truly (ἀμήν, amhn), I say to you.”

[28:19]  ¹¹ 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]  ¹² 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.

[1:6]  ¹³ tn Grk “just as in the entire world it is bearing fruit.” The antecedent (“the gospel”) of the implied subject (“it”) of ἐστιν (estin) has been specified in the translation for clarity.

[1:6]  ¹⁴ tn Though the participles are periphrastic with the present tense verb ἐστίν (estin), the presence of the temporal indicator “from the day” in the next clause indicates that this is a present tense that reaches into the past and should be translated as “has been bearing fruit and growing.” For a discussion of this use of the present tense, see ExSyn 519-20.

[1:23]  ¹⁵ tn BDAG 276 s.v. ἑδραῖος suggests “firm, steadfast.”

[1:23]  ¹⁶ tn BDAG 639 s.v. μετακινέω suggests “without shifting from the hope” here.