Kolose 1:23

1:23 if indeed you remain in the faith, established and firm, ¹  without shifting ²  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.

Mazmur 98:3

98:3 He remains loyal and faithful to the family of Israel. ³ 

All the ends of the earth see our God deliver us. ⁴ 

Matius 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, ⁵  and then the end will come.

Matius 28:19

28:19 Therefore go ⁶  and make disciples of all nations, baptizing them in the name of the Father and the Son and the Holy Spirit, ⁷ 

Markus 16:15

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

Roma 10:18

10:18 But I ask, have they ⁸  not heard? ⁹  Yes, they have: ¹⁰  Their voice has gone out to all the earth, and their words to the ends of the world. ¹¹ 

Roma 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.

Roma 16:26

16:26 but now is disclosed, and through the prophetic scriptures has been made known to all the nations, according to the command of the eternal God, to bring about the obedience of faith –

Roma 16:2

16:2 so that you may welcome her in the Lord in a way worthy of the saints and provide her with whatever help she may need from you, for she has been a great help to many, including me.

Kolose 1:14

1:14 in whom we have redemption, ¹²  the forgiveness of sins.

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

[1:23]  ² tn BDAG 639 s.v. μετακινέω suggests “without shifting from the hope” here.

[98:3]  ³ tn Heb “he remembers his loyal love and his faithfulness to the house of Israel.”

[98:3]  ⁴ tn Heb “the deliverance of our God,” with “God” being a subjective genitive (= God delivers).

[24:14]  ⁵ tn Or “all the Gentiles” (the same Greek word may be translated “nations” or “Gentiles”).

[28:19]  ⁶ 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]  ⁷ 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.

[10:18]  ⁸ tn That is, Israel (see the following verse).

[10:18]  ⁹ tn Grk “they have not ‘not heard,’ have they?” This question is difficult to render in English. The basic question is a negative sentence (“Have they not heard?”), but it is preceded by the particle μή (mh) which expects a negative response. The end result in English is a double negative (“They have not ‘not heard,’ have they?”). This has been changed to a positive question in the translation for clarity. See BDAG 646 s.v. μή 3.a.; D. Moo, Romans (NICNT), 666, fn. 32; and C. E. B. Cranfield, Romans (ICC), 537, for discussion.

[10:18]  ¹⁰ tn Here the particle μενοῦνγε (menounge) is correcting the negative response expected by the particle μή (mh) in the preceding question. Since the question has been translated positively, the translation was changed here to reflect that rendering.

[10:18]  ¹¹ sn A quotation from Ps 19:4.

[1:14]  ¹² tc διὰ τοῦ αἵματος αὐτοῦ (dia tou {aimato" autou, “through his blood”) is read at this juncture by several minuscule mss (614 630 1505 2464 al) as well as a few, mostly secondary, versional and patristic witnesses. But the reading was prompted by the parallel in Eph 1:7 where the wording is solid. If these words had been in the original of Colossians, why would scribes omit them here but not in Eph 1:7? Further, the testimony on behalf of the shorter reading is quite overwhelming: {א A B C D F G Ψ 075 0150 6 33 1739 1881 Ï latt co as well as several other versions and fathers}. The conviction that “through his blood” is not authentic in Col 1:14 is as strong as the conviction that these words are authentic in Eph 1:7.