Discovery BoxMatthew 1:21 
Context1:21 She will give birth to a son and you will name him 1 Jesus, 2 because he will save his people from their sins.”
Matthew 10:22
Context10:22 And you will be hated by everyone because of my name. But the one who endures to the end will be saved.
Matthew 23:39
Context23:39 For I tell you, you will not see me from now until you say, ‘Blessed is the one who comes in the name of the Lord!’” 3
Matthew 24:9
Context24:9 “Then they will hand you over to be persecuted and will kill you. You will be hated by all the nations 4 because of my name. 5
Matthew 28:19
Context28:19 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
1 tn Grk “you will call his name.”
2 sn The Greek form of the name Ihsous, which was translated into Latin as Jesus, is the same as the Hebrew Yeshua (Joshua), which means “Yahweh saves” (Yahweh is typically rendered as “Lord” in the OT). It was a fairly common name among Jews in 1st century Palestine, as references to a number of people by this name in the LXX and Josephus indicate.
3 sn A quotation from Ps 118:26.
4 tn Or “all the Gentiles” (the same Greek word may be translated “nations” or “Gentiles”).
5 sn See Matt 5:10-12; 1 Cor 1:25-31.
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.
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.
