Matius 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 

Markus 16:15

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

Lukas 24:47

24:47 and repentance ³  for the forgiveness of sins would be proclaimed ⁴  in his name to all nations, ⁵  beginning from Jerusalem. ⁶ 

Roma 10:12-15

10:12 For there is no distinction between the Jew and the Greek, for the same Lord is Lord of all, who richly blesses all who call on him. 10:13 For everyone who calls on the name of the Lord will be saved. ⁷ 

10:14 How are they to call on one they have not believed in? And how are they to believe in one they have not heard of? And how are they to hear without someone preaching to them ⁸ ? 10:15 And how are they to preach unless they are sent? As it is written, “How timely ⁹  is the arrival ¹⁰  of those who proclaim the good news.” ¹¹ 

Wahyu 14:6

Three Angels and Three Messages

14:6 Then ¹²  I saw another ¹³  angel flying directly overhead, ¹⁴  and he had ¹⁵  an eternal gospel to proclaim ¹⁶  to those who live ¹⁷  on the earth – to every nation, tribe, ¹⁸  language, and people.

[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.

[24:47]  ³ sn This repentance has its roots in declarations of the Old Testament. It is the Hebrew concept of a turning of direction.

[24:47]  ⁴ tn Or “preached,” “announced.”

[24:47]  ⁵ 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]  ⁶ sn Beginning from Jerusalem. See Acts 2, which is where it all starts.

[24:47]  map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[10:13]  ⁷ sn A quotation from Joel 2:32.

[10:14]  ⁸ tn Grk “preaching”; the words “to them” are supplied for clarification.

[10:15]  ⁹ tn The word in this context seems to mean “coming at the right or opportune time” (see BDAG 1103 s.v. ὡραῖος 1); it may also mean “beautiful, attractive, welcome.”

[10:15]  ¹⁰ tn Grk “the feet.” The metaphorical nuance of “beautiful feet” is that such represent timely news.

[10:15]  ¹¹ sn A quotation from Isa 52:7; Nah 1:15.

[14:6]  ¹² tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[14:6]  ¹³ tc Most mss (Ì47 א* Ï sa) lack ἄλλον (allon, “another”) here, but the support for it is stronger (Ì^115vid א² A C P 051 1006 1611 1841 2053 2329 al latt sy bo). The problem that its inclusion represents is that there is no reference to any other angel in the immediate context (the last mention was in 11:15). In this instance, the longer reading is harder. The word was probably intentionally omitted in order to resolve the tension; less likely, it might have been accidentally omitted since its spelling is similar to “angel” (ἄγγελος, angelos).

[14:6]  ¹⁴ tn L&N 1.10 states, “a point or region of the sky directly above the earth – ‘high in the sky, midpoint in the sky, directly overhead, straight above in the sky.’”

[14:6]  ¹⁵ tn Grk “having.”

[14:6]  ¹⁶ tn Or “an eternal gospel to announce as good news.”

[14:6]  ¹⁷ tn Grk “to those seated on the earth.”

[14:6]  ¹⁸ tn Grk “and tribe,” but καί (kai) has not been translated here or before the following term since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.