8:18 Now when Jesus saw a large crowd 6 around him, he gave orders to go to the other side of the lake. 7
10:5 Jesus sent out these twelve, instructing them as follows: 9 “Do not go to Gentile regions 10 and do not enter any Samaritan town. 11
14:22 Immediately Jesus 15 made the disciples get into the boat and go ahead of him to the other side, while he dispersed the crowds.
18:15 “If 17 your brother 18 sins, 19 go and show him his fault 20 when the two of you are alone. If he listens to you, you have regained your brother.
21:28 “What 23 do you think? A man had two sons. He went to the first and said, ‘Son, go and work in the vineyard today.’
26:36 Then Jesus went with them to a place called Gethsemane, and he said to the disciples, “Sit here while I go over there and pray.”
1 tc The majority of later witnesses (C2 D L Z 33 Ï) have “behind me” (ὀπίσω μου; opisw mou) after “Go away.” But since this is the wording in Matt 16:23, where the text is certain, scribes most likely added the words here to conform to the later passage. Further, the shorter reading has superior support (א B C*vid K P W Δ 0233 Ë1,13 565 579* 700 al). Thus, both externally and internally, the shorter reading is strongly preferred.
2 sn A quotation from Deut 6:13. The word “only” is an interpretive expansion not found in either the Hebrew or Greek (LXX) text of the OT.
3 sn The term translated room refers to the inner room of a house, normally without any windows opening outside, the most private location possible (BDAG 988 s.v. ταμεῖον 2).
4 tc See the tc note on “will reward you” in 6:4: The problem is the same and the ms support differs only slightly.
5 tc ‡ Most
6 tc ‡ Codex B and some Sahidic
7 tn The phrase “of the lake” is not in the Greek text but is clearly implied; it has been supplied here for clarity.
8 sn A quotation from Hos 6:6 (see also Matt 12:7).
9 tn Grk “instructing them, saying.”
10 tn Grk “on the road of the Gentiles.” That is, a path that leads to Gentile regions.
11 tn Grk “town [or city] of the Samaritans.”
12 tn Grk “But what.” Here ἀλλά (alla, a strong contrastive in Greek) produces a somewhat awkward sense in English, and has not been translated. The same situation occurs at the beginning of v. 9.
13 sn The reference to fancy clothes makes the point that John was not rich or powerful, in that he did not come from the wealthy classes.
14 tn Or “palaces.”
15 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
16 tn Grk “Truly (ἀμήν, amhn), I say to you.”
17 tn Here δέ (de) has not been translated. All the “if” clauses in this paragraph are third class conditions in Greek.
18 tn The Greek term “brother” can mean “fellow believer” or “fellow Christian” (cf. BDAG 18 s.v. ἀδελφός 2.a) whether male or female. It can also refer to siblings, though here it is used in a broader sense to connote familial relationships within the family of God. Therefore, because of the familial connotations, “brother” has been retained in the translation here in preference to the more generic “fellow believer” (“fellow Christian” would be anachronistic in this context).
19 tc ‡ The earliest and best witnesses lack “against you” after “if your brother sins.” It is quite possible that the shorter reading in these witnesses (א B, as well as 0281 Ë1 579 pc sa) occurred when scribes either intentionally changed the text (to make it more universal in application) or unintentionally changed the text (owing to the similar sound of the end of the verb ἁμαρτήσῃ [Jamarthsh] and the prepositional phrase εἰς σέ [eis se]). However, if the
20 tn Grk “go reprove him.”
21 tn Here δέ (de) has not been translated.
22 tn Grk “this last one,” translated as “this last man” because field laborers in 1st century Palestine were men.
23 tn Here δέ (de) has not been translated.
24 tn “And he”; here δέ (de) has not been translated.
25 tn Grk “And answering, he said.” This is somewhat redundant and has been simplified in the translation. Here δέ (de) has not been translated. Here the referent (“this boy”) has been specified in the translation for clarity.
26 tn Grk “The wise answered, saying, ‘No.’”
27 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 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.