An Exegetical Study of Matthew 28:19-20: Grammatical Functions and Semantic Nuances in the Great Commission
This exegetical study of Matthew 28:19 is based on a b-greek discussion from October 3, 2007. The initial inquiry probed whether Matthew 28:19 contains a “double accusative” construction, drawing a comparison to similar prepositional phrases in Matthew 28:16. Specifically, the question revolved around interpreting the phrase αὐτοὺς εἰς τὸ ὄνομα in light of the surrounding syntax.
The primary exegetical issues explored in the subsequent discussion include the precise grammatical categorization of the prepositional phrase εἰς τὸ ὄνομα, the identification of the correct antecedent for the pronoun αὐτοὺς (especially given a gender mismatch), and the nuanced function of the present participles βαπτίζοντες and διδάσκοντες. Furthermore, the discussion touches upon the specific semantic range of the infinitive τηρεῖν in verse 20 and the most accurate translation of the main verb phrase μαθητεύσατε πάντα τὰ ἔθνη.
Greek Text (Nestle 1904)
πορευθέντες οὖν μαθητεύσατε πάντα τὰ ἔθνη βαπτίζοντες αὐτοὺς εἰς τὸ ὄνομα τοῦ πατρὸς καὶ τοῦ υἱοῦ καὶ τοῦ ἁγίου πνεύματος, διδάσκοντες αὐτοὺς τηρεῖν πάντα ὅσα ἐνετειλάμην ὑμῖν· καὶ ἰδοὺ ἐγὼ μεθ’ ὑμῶν εἰμι πάσας τὰς ἡμέρας ἕως τῆς συντελείας τοῦ αἰῶνος.
Key differences with SBLGNT (2010):
- No substantive textual differences exist between the Nestle 1904 text and the SBLGNT (2010) for Matthew 28:19-20. Orthographical differences (e.g., placement of breathing marks) are present but do not constitute textual variants.
Textual Criticism (NA28) and Lexical Notes
The critical apparatus of NA28 shows no significant variants for Matthew 28:19-20 that would alter the meaning or grammatical structure of the passage. The text is remarkably stable across major manuscript traditions.
Lexical Notes:
- μαθητεύω (v. 19, aorist imperative): BDAG defines this as “to make a disciple” or “to be a disciple, to become a disciple.” In the active, as here, it signifies the act of recruiting and training followers. KITTEL (TDNT) emphasizes the lifelong commitment implied in discipleship, involving both learning and adherence to the teacher’s way of life.
- ἔθνη (v. 19, neuter plural accusative): BDAG lists meanings such as “people, nation” or “Gentiles, non-Jews.” In this context, it refers inclusively to all non-Israelite peoples, signifying a universal mission. KITTEL (TDNT) notes its usage can denote foreign nations distinct from Israel, often with a cultural or religious distinction, but here it clearly broadens the scope of the mission.
- βαπτίζοντες (v. 19, present active participle): BDAG defines “to immerse, to baptize.” KITTEL (TDNT) traces its usage from literal immersion to its ritualistic and theological significance in the New Testament, signifying repentance, cleansing, and initiation into the Christian community.
- εἰς τὸ ὄνομα (v. 19): This phrase, typically translated “into the name of,” denotes identification with, allegiance to, or coming under the authority or possession of the one whose name is invoked. BDAG emphasizes the “entering into a personal relationship.” KITTEL (TDNT) for ὄνομα highlights that “name” represents the person’s authority, character, and presence.
- διδάσκοντες (v. 20, present active participle): BDAG means “to teach, instruct.” KITTEL (TDNT) underlines the authoritative nature of teaching, especially the transmission of tradition or divine revelation.
- τηρεῖν (v. 20, present active infinitive): BDAG provides a range of meanings including “to keep, guard, preserve” and “to observe, obey.” The context “all things whatsoever I commanded you” strongly favors the latter, implying adherence to and active practice of Christ’s teachings. KITTEL (TDNT) distinguishes these two senses, noting that in contexts of commandments, “to observe” or “to obey” is paramount.
Translation Variants with Grammatical & Rhetorical Analysis
1. Double Accusative Construction in Matthew 28:19:
The initial query proposing a double accusative construction in αὐτοὺς εἰς τὸ ὄνομα is grammatically unfounded. In Greek, a double accusative typically involves either a verb taking two direct objects (one of a person, one of a thing, e.g., “teach you everything”) or a direct object and a predicate accusative that characterizes the object (e.g., “call him Lord”). However, phrases like εἰς τὸ ὄνομα (and similarly εἰς τὴν Γαλιλαίαν and εἰς τὸ ὄρος in v. 16) are prepositional phrases. The accusative case forms (αὐτοὺς, τὸ ὄνομα) are objects of the preposition εἰς, not direct objects of the verb μαθητεύσατε or βαπτίζοντες. Therefore, they cannot be analyzed as a double accusative construction in the conventional grammatical sense. The verb μαθητεύσατε takes πάντα τὰ ἔθνη as its direct object, meaning “make disciples *of* all the nations.”
2. Antecedent of αὐτούς in Matthew 28:19:
The antecedent for the masculine plural pronoun αὐτούς is indeed πάντα τὰ ἔθνη (neuter plural). While a gender mismatch typically warrants reevaluation of the antecedent, in Koine Greek, neuter plural nouns referring to *persons* (such as “nations” or “peoples”) often take masculine plural pronouns. This is a common grammatical phenomenon where the natural gender of the referent overrides the grammatical gender of the noun. Therefore, “all the nations” (referring to people from these nations) is the correct and only plausible antecedent for αὐτούς, indicating that the baptism and teaching are directed towards the individuals comprising these nations.
3. Function of the Participles βαπτίζοντες and διδάσκοντες (Matthew 28:19-20):
The participles πορευθέντες, βαπτίζοντες, and διδάσκοντες are all predicate participles modifying the main imperative verb μαθητεύσατε.
- πορευθέντες (aorist participle) functions as a participle of antecedent action or accompanying circumstance, often rendered as “having gone” or “as you go.” It specifies the initial action to be undertaken before or while making disciples.
- βαπτίζοντες and διδάσκοντες (present participles) are generally understood as instrumental or modal participles, indicating the *means* or *manner* by which the discipleship is to be achieved. They answer the question “how are disciples to be made?” The interpretation as purely “descriptive” (merely accompanying action) or “causal” (explaining the *reason* for making disciples) is less fitting in this context. Rather, baptism and teaching are integral components and methods of the disciple-making process. They are not merely actions that happen alongside disciple-making, nor are they the underlying *reason* for it, but the concrete ways in which discipleship is enacted and realized.
4. Meaning of τηρεῖν in Matthew 28:20:
In the context of “teaching them to observe (τηρεῖν) all things whatsoever I commanded you,” the infinitive τηρεῖν most accurately signifies “to keep, obey, or put into practice.” This meaning aligns with the ethical and practical demands of discipleship, where adherence to Christ’s commandments is paramount. While τηρεῖν can also mean “to preserve” or “to guard carefully,” this sense is less appropriate when applied to “commands.” The rhetorical emphasis is on active obedience and living out the teachings.
5. Translation of μαθητεύσατε πάντα τὰ ἔθνη (Matthew 28:19):
The verb μαθητεύσατε, combined with its direct object πάντα τὰ ἔθνη, presents a choice between translating “make disciples *of* all the nations” or “disciple all the nations.” Both are grammatically sound. The former emphasizes the outcome (creation of disciples), while the latter emphasizes the action (the process of discipling). Given the instrumental participles that follow, the sense of actively engaging in the *process* of discipling, which results in “making disciples,” is strong.
Conclusions and Translation Suggestions
Based on the grammatical and lexical analysis, Matthew 28:19-20 outlines the comprehensive methodology of the Great Commission. The command is to go and actively make disciples among all peoples, with baptism and teaching serving as the primary means of enacting this mission. The teaching specifically mandates active obedience to Christ’s commands.
Here are three suggested translations for Matthew 28:19-20, each with a slightly different emphasis:
- “Therefore, as you go, make disciples of all the nations, baptizing them into the name of the Father and of the Son and of the Holy Spirit, teaching them to observe everything I have commanded you. And behold, I am with you always, even to the end of the age.”
This translation emphasizes the sequential aspect of “going” and highlights baptism and teaching as direct methods of making disciples, with “observe” clearly meaning “obey.” - “Go, then, and disciple all the nations by baptizing them into the name of the Father and of the Son and of the Holy Spirit, and by teaching them to practice all that I have commanded you. And look, I am with you through all the days, until the consummation of the age.”
This version uses “disciple” as a direct verb, underscores the instrumental nature of the participles with “by,” and opts for “practice” to clarify the meaning of τηρεῖν. - “Therefore, proceed to make all nations into disciples, immersing them in the authority of the Father, the Son, and the Holy Spirit, and instructing them to adhere to all the precepts I have given you. And indeed, I am with you every day, until the close of the era.”
This rendering emphasizes the transformation into disciples, translates εἰς τὸ ὄνομα with a focus on “authority,” and uses “adhere to all precepts” for τηρεῖν to convey active obedience.
The OED says that that “disciple” used to be a verb in English, thought it is now in its various senses either obsolete, rare, or archaic. Interestingly, three of its four examples of sense 2, “To make a disciple of; to convert to the doctrine of another. Now rare or arch.,” are allusions to Matt 28:19.
So it looks like that no matter how tempting “disciple” as a verb may be, it is not really an option for a modern English translation.
Stephen Carlson — Stephen C. Carlson Graduate Program in Religion Duke University — B-Greek home page: http://www.ibiblio.org/bgreek B-Greek mailing list [email protected] http://lists.ibiblio.org/mailman/listinfo/b-greek
That’s actually sense 1 of the verb “disciple,” marked obsolete in OED with examples petering out in the 17th century.
Stephen — Stephen C. Carlson Graduate Program in Religion Duke University — B-Greek home page: http://www.ibiblio.org/bgreek B-Greek mailing list [email protected] http://lists.ibiblio.org/mailman/listinfo/b-greek
This is not a question about Greek but about English, specifically whether “disciple” may be used as a verb in English. So far as I can tell, it’s ordinarily used only as a noun.
Carl W. Conrad Department of Classics, Washington University (ret)
This is not a question about Greek but about English, specifically whether “disciple” may be used as a verb in English. So far as I can tell, it’s ordinarily used only as a noun.
Carl W. Conrad Department of Classics, Washington University (ret)
href=”mailto:[email protected]”>[email protected] href=”mailto:[email protected]”>[email protected]
LJ:
Mt. 28:19: POREUQENTES OUN MAQHTEUSATE PANTA TA EQNH ….
The YLT is correct in literally rendering the above as “disciple all the nations,” because MAQHTEUSATE comes from the verb MAQHTEUW, literally “to disciple” (if the verb is used with a transitive, active meaning, as here), which is more idiomatically rendered in the other translation you cited as “make disciples of.”
A Greek form literally corresponding to the English “make disciples of all the nations” would be POIHSATE MAQHTAS EK TWN EQNWN PANTWN.
Leonard Jayawardena
The OED says that that “disciple” used to be a verb in English, thought it is now in its various senses either obsolete, rare, or archaic. Interestingly, three of its four examples of sense 2, “To make a disciple of; to convert to the doctrine of another. Now rare or arch.,” are allusions to Matt 28:19.
So it looks like that no matter how tempting “disciple” as a verb may be, it is not really an option for a modern English translation.
Stephen Carlson — Stephen C. Carlson Graduate Program in Religion Duke University — B-Greek home page: http://www.ibiblio.org/bgreek B-Greek mailing list [email protected] http://lists.ibiblio.org/mailman/listinfo/b-greek
That’s actually sense 1 of the verb “disciple,” marked obsolete in OED with examples petering out in the 17th century.
Stephen — Stephen C. Carlson Graduate Program in Religion Duke University — B-Greek home page: http://www.ibiblio.org/bgreek B-Greek mailing list [email protected] http://lists.ibiblio.org/mailman/listinfo/b-greek
The only problem being that “disciple” is not a verb in English. This is the sort of translation made by translators who want to create the target language anew in the image of the source language.
Carl W. Conrad Department of Classics, Washington University (ret)
That’s pretty much what I was thinking. In the Bibletranslation group (I think that was the name of it) translations were sometimes referred to as “biblish.” It reminds me of the jokes that Red Foxworthy told / tells.
If you speak of “brethren” (you might get by with “brothers”), you might be speaking biblish. If you use “disciple” as a verb, you might be speaking biblish. george gfsomsel
href=”mailto:[email protected]”>[email protected] href=”mailto:[email protected]”>[email protected]
LJ:
Mt. 28:19: POREUQENTES OUN MAQHTEUSATE PANTA TA EQNH ….
The YLT is correct in literally rendering the above as “disciple all the nations,” because MAQHTEUSATE comes from the verb MAQHTEUW, literally “to disciple” (if the verb is used with a transitive, active meaning, as here), which is more idiomatically rendered in the other translation you cited as “make disciples of.”
A Greek form literally corresponding to the English “make disciples of all the nations” would be POIHSATE MAQHTAS EK TWN EQNWN PANTWN.
Leonard Jayawardena
I think you will find the verb ‘to disciple’ is becoming popular outside the realm of Bible translators.
Kevin Riley
If enough people start using disciple as a verb then it will “officially” be recognized as English. I don’t know if we’re close to that point or not. At any rate I think there’s enough usage to consider it a form a some unofficial version of English.
Therefore I would prefer a different response to Leonard’s, as follows:
The usage of disciple as a verb seems to be based on the usage of MAQHTEUW in Matthew 28:19. Therefore of course it’s a better translation because it’s meaning is actually identical by definition.
Eric Inman
One of our junior pastors asked if I would come to church on Thursday and meet with two men he was “discipling.” Is it not possible to disciple (in the sense of teaching etc.) if the usage is not in the OED? I know the word “ain’t” wasn’t in any of the dictionaries (dad would say “ain’t ain’t a word!) when I was kid but everybody used the word! I thought the big thing around this group was reading for understanding? If understanding a phrase properly and in its context means understanding it in a non-dictionary sense…….. what’s wrong with that? Terry Cook
= = = =
Would it be possible to use “mentor all the Gentiles,…teaching them to observe…” as a translation of the passage?
Delwyn X. Campbell
=====
I’m sorry if I’ve been the cause of confusion regarding this passage with my objection to use of the English “disciple” as a verb to convey the sense of the Greek imperative μαθητεύσατε [MAQHTEUSATE]. I do think that it’s probably only those who use “disciple” in English to represent this particular verb in this particular GNT text who are likely to use “disciple” in English as a verb. But whether or not that may be the case, our focus in this discussion group is really not upon how to convey the words of a Greek text into English but first and foremost on how best to understand the Greek words and text in themselves.
The verb μαθητεύω [MAQHTEUW] is a transitive verb and means to turn its accusative object into a μαθητής [MAQHTHS]. I think that this noun — MAQHTHS — is a very distinct item of Matthew’s vocabulary and is closely associated with the image of Jesus as a rabbi and new Moses laying down a new Torah for those who sit at the rabbi’s feet and take to heart his instruction. I wonder how often these particular associations of Matthew’s usage of the word are in mind when one uses either “make disciples of” or “disciple” or “mentor” are used. Insofar as the question is fundamentally how MAQHTEUSATE ought best to be rendered in English, the question I would ask is, “How can one best convey the wealth of implication in Matthew’s usage of the noun MAQHTHS?” Ultimately the question is not, I think, “How is this verb best conveyed in English?” but “What all should we understand this verb to mean in Matthew’s Greek usage?”
Carl W. Conrad Department of Classics, Washington University (ret)
= = = =
Blue Meeksbay
I am sorry, I am under the weather and so will not be able to follow through with this thread, but I just wanted to briefly add my two cents. MATTHEW 28:19 POREUQENTES OUN MAQHTEUSATE PANTA TA EQNH, BAPTIZONTES AUTOUS EIS TO ONOMA TOU PATROS KAI TOU hUIOU KAI TOU hAGIOU PNEUMATOS,
Friberg’s Lexicon says: μαθητεύω1aor. ἐμαθήτευσα; 1aor. pass. ἐμαθητεύθην; (1) intransitively, active be or become a disciple of someone (MT 27.57); passive become a disciple, be a follower (MT 27.57); be instructed, be trained (MT 13.52); (2) transitively make a disciple of someone, instruct, cause someone to become a follower (MT 28.19)
I always understood this verb in the sense of Stephen Carlson’s example – “Tomake a disciple of; to convert to the doctrine of another, or Friberg’s definition of causing “someone to become a follower.”
And now Carl Conrad’s latest post – (Thank you Dr. Conrad for taking us back to the essence of the matter). I really like your statement: *The verb μαθητεύω [MAQHTEUW] is a transitive verb and means to turn its accusative object into a μαθητής [MAQHTHS].* I think Dr. Conrad got to the essence of the meaning by reminding us of Matthew’s context of Jesus as the new Rabbi in the New Covenant as Moses was the Rabbi of the Old Covenant – cf. John 9:28, *disciples of Moses.*
It also seems making a disciple, or, in other words, making a convert to Jesus, fits in better with the context and especially the aorist tense of this verb. I think Matthew is talking about a punctiliar action, which fits in nicely with the idea of making a convert. If the verb was in the *present* tense, then it might be better understood to carry the connotation of *discipling* someone as was used in the example of the junior pastor in Terry Cook’s example. It seems Jesus is just saying the same thing he said in the other gospel, albeit in a different way: “Go into all the world and preach the gospel to all creation.” Mk. 16:15 Just as a disclaimer. I know this idea of the aorist is many times used too simplistically, as Wallace says below regarding the *Abused Aorist:* “There are two errors to avoid in treating the aorist: saying too little and saying too much. First, some have said too little by assuming that nothing more than the unaffected meaning can ever be seen when the aorist is used. This view fails to recognize that the aorist tense (like other tenses) does not exist in a vacuum. Categories of usage are legitimate because the tenses combine with other linguistic features to form various fields of meaning. Second, many NT students see a particular category of usage (Aktionsart) as underlying the entire tense usage (aspect). This is the error of saying too much. Statements such as “the aorist means once-for-all action” are of this sort. It is true that the aorist may, under certain circumstances, describe an event that is, in reality, momentary. But we run into danger when we say that this is the aorist’s unaffected meaning, for then we force it on the text in an artificial way. We then tend to ignore such aorists that disprove our view (and they can be found in every chapter of the NT) and proclaim loudly the “once-for-all” aorists when they suit us. Greek Grammar Beyond the Basicsby Daniel B. WallacePrinted Edition:Zondervan Publishing HouseGrand Rapids, Michigan 49530Copyright © 1996 by Daniel B. Wallace (pg. 557) But in this case, I view this verse as fitting in nicely with Wallace’s statement, *It is true that the aorist may, under certain circumstances, describe an event that is, in reality, momentary.*
In addition, the punctiliar thought of becoming a disciple or convert fits in better with the same verb used in Matt. 27:54 and also the participles in Matt. 13:52 and Acts 14:21.
For example, if the participle in Acts 14:21 was being used in the sense of *discipling* or *mentoring* someone, then it seems it would have been better used in a place where Paul stayed for a year or two like Corinth or Ephesus, but it is used here of a place where he and Barnabas stayed for a very short time, therefore, it seems Luke is also using it in the sense of making a convert. In this case it seems the participle MAQHTEUSANTES is completing the thought of the participle EUAGGELISAMENOI. In other words, Luke is saying they preached the gospel and people responded and believed, thereby becoming a disciple of the new Rabbi, Jesus. So anyway, there is my two cents. Like two cents, it may not be worth much. Blue Harris
= = = =
Iver Larsen”
—– Original Message —– Cc: Sent: 23. december 2010 01:22
The two present participles explain more of what is involved in MAQHTEUSATE. The first one is BAPTIZONTES. It is followed by διδάσκοντες DIDASKONTES in v. 20. If we add εὐαγγελίζω EUAGGELIZW, I would say we have three ordered components to the meaning of μαθητεύω MAQHTEUW: Evangelize, baptize, teach. How this is done is a different matter.
However, what has not been mentioned and which is of interest to me is the object for the verb. Grammatically it is all the ethnic groups – PANTA TA EQNH. But can a whole ethnic group be “discipled” or evangelized or baptized or taught? Well, the next clause refers to them as AUTOUS rather than AUTA, so it does not refer back to the nations as a whole, but to individuals – people – within those nations. One of the first kings of Denmark, Harold Bluetooth, bragged in an inscription from 958 on the famous Jelling stone that it was him who “made the Danes Christians”. In what sense he thought he had done that is not clear to me.
Iver Larsen
The only problem being that “disciple” is not a verb in English. This is the sort of translation made by translators who want to create the target language anew in the image of the source language.
Carl W. Conrad Department of Classics, Washington University (ret)
That’s pretty much what I was thinking. In the Bibletranslation group (I think that was the name of it) translations were sometimes referred to as “biblish.” It reminds me of the jokes that Red Foxworthy told / tells.
If you speak of “brethren” (you might get by with “brothers”), you might be speaking biblish. If you use “disciple” as a verb, you might be speaking biblish. george gfsomsel
I think you will find the verb ‘to disciple’ is becoming popular outside the realm of Bible translators.
Kevin Riley
If enough people start using disciple as a verb then it will “officially” be recognized as English. I don’t know if we’re close to that point or not. At any rate I think there’s enough usage to consider it a form a some unofficial version of English.
Therefore I would prefer a different response to Leonard’s, as follows:
The usage of disciple as a verb seems to be based on the usage of MAQHTEUW in Matthew 28:19. Therefore of course it’s a better translation because it’s meaning is actually identical by definition.
Eric Inman
One of our junior pastors asked if I would come to church on Thursday and meet with two men he was “discipling.” Is it not possible to disciple (in the sense of teaching etc.) if the usage is not in the OED? I know the word “ain’t” wasn’t in any of the dictionaries (dad would say “ain’t ain’t a word!) when I was kid but everybody used the word! I thought the big thing around this group was reading for understanding? If understanding a phrase properly and in its context means understanding it in a non-dictionary sense…….. what’s wrong with that? Terry Cook
= = = =
Would it be possible to use “mentor all the Gentiles,…teaching them to observe…” as a translation of the passage?
Delwyn X. Campbell
=====
I’m sorry if I’ve been the cause of confusion regarding this passage with my objection to use of the English “disciple” as a verb to convey the sense of the Greek imperative μαθητεύσατε [MAQHTEUSATE]. I do think that it’s probably only those who use “disciple” in English to represent this particular verb in this particular GNT text who are likely to use “disciple” in English as a verb. But whether or not that may be the case, our focus in this discussion group is really not upon how to convey the words of a Greek text into English but first and foremost on how best to understand the Greek words and text in themselves.
The verb μαθητεύω [MAQHTEUW] is a transitive verb and means to turn its accusative object into a μαθητής [MAQHTHS]. I think that this noun — MAQHTHS — is a very distinct item of Matthew’s vocabulary and is closely associated with the image of Jesus as a rabbi and new Moses laying down a new Torah for those who sit at the rabbi’s feet and take to heart his instruction. I wonder how often these particular associations of Matthew’s usage of the word are in mind when one uses either “make disciples of” or “disciple” or “mentor” are used. Insofar as the question is fundamentally how MAQHTEUSATE ought best to be rendered in English, the question I would ask is, “How can one best convey the wealth of implication in Matthew’s usage of the noun MAQHTHS?” Ultimately the question is not, I think, “How is this verb best conveyed in English?” but “What all should we understand this verb to mean in Matthew’s Greek usage?”
Carl W. Conrad Department of Classics, Washington University (ret)
= = = =
Blue Meeksbay
I am sorry, I am under the weather and so will not be able to follow through with this thread, but I just wanted to briefly add my two cents. MATTHEW 28:19 POREUQENTES OUN MAQHTEUSATE PANTA TA EQNH, BAPTIZONTES AUTOUS EIS TO ONOMA TOU PATROS KAI TOU hUIOU KAI TOU hAGIOU PNEUMATOS,
Friberg’s Lexicon says: μαθητεύω1aor. ἐμαθήτευσα; 1aor. pass. ἐμαθητεύθην; (1) intransitively, active be or become a disciple of someone (MT 27.57); passive become a disciple, be a follower (MT 27.57); be instructed, be trained (MT 13.52); (2) transitively make a disciple of someone, instruct, cause someone to become a follower (MT 28.19)
I always understood this verb in the sense of Stephen Carlson’s example – “Tomake a disciple of; to convert to the doctrine of another, or Friberg’s definition of causing “someone to become a follower.”
And now Carl Conrad’s latest post – (Thank you Dr. Conrad for taking us back to the essence of the matter). I really like your statement: *The verb μαθητεύω [MAQHTEUW] is a transitive verb and means to turn its accusative object into a μαθητής [MAQHTHS].* I think Dr. Conrad got to the essence of the meaning by reminding us of Matthew’s context of Jesus as the new Rabbi in the New Covenant as Moses was the Rabbi of the Old Covenant – cf. John 9:28, *disciples of Moses.*
It also seems making a disciple, or, in other words, making a convert to Jesus, fits in better with the context and especially the aorist tense of this verb. I think Matthew is talking about a punctiliar action, which fits in nicely with the idea of making a convert. If the verb was in the *present* tense, then it might be better understood to carry the connotation of *discipling* someone as was used in the example of the junior pastor in Terry Cook’s example. It seems Jesus is just saying the same thing he said in the other gospel, albeit in a different way: “Go into all the world and preach the gospel to all creation.” Mk. 16:15 Just as a disclaimer. I know this idea of the aorist is many times used too simplistically, as Wallace says below regarding the *Abused Aorist:* “There are two errors to avoid in treating the aorist: saying too little and saying too much. First, some have said too little by assuming that nothing more than the unaffected meaning can ever be seen when the aorist is used. This view fails to recognize that the aorist tense (like other tenses) does not exist in a vacuum. Categories of usage are legitimate because the tenses combine with other linguistic features to form various fields of meaning. Second, many NT students see a particular category of usage (Aktionsart) as underlying the entire tense usage (aspect). This is the error of saying too much. Statements such as “the aorist means once-for-all action” are of this sort. It is true that the aorist may, under certain circumstances, describe an event that is, in reality, momentary. But we run into danger when we say that this is the aorist’s unaffected meaning, for then we force it on the text in an artificial way. We then tend to ignore such aorists that disprove our view (and they can be found in every chapter of the NT) and proclaim loudly the “once-for-all” aorists when they suit us. Greek Grammar Beyond the Basicsby Daniel B. WallacePrinted Edition:Zondervan Publishing HouseGrand Rapids, Michigan 49530Copyright © 1996 by Daniel B. Wallace (pg. 557) But in this case, I view this verse as fitting in nicely with Wallace’s statement, *It is true that the aorist may, under certain circumstances, describe an event that is, in reality, momentary.*
In addition, the punctiliar thought of becoming a disciple or convert fits in better with the same verb used in Matt. 27:54 and also the participles in Matt. 13:52 and Acts 14:21.
For example, if the participle in Acts 14:21 was being used in the sense of *discipling* or *mentoring* someone, then it seems it would have been better used in a place where Paul stayed for a year or two like Corinth or Ephesus, but it is used here of a place where he and Barnabas stayed for a very short time, therefore, it seems Luke is also using it in the sense of making a convert. In this case it seems the participle MAQHTEUSANTES is completing the thought of the participle EUAGGELISAMENOI. In other words, Luke is saying they preached the gospel and people responded and believed, thereby becoming a disciple of the new Rabbi, Jesus. So anyway, there is my two cents. Like two cents, it may not be worth much. Blue Harris
= = = =
Iver Larsen”
—– Original Message —– Cc: Sent: 23. december 2010 01:22
The two present participles explain more of what is involved in MAQHTEUSATE. The first one is BAPTIZONTES. It is followed by διδάσκοντες DIDASKONTES in v. 20. If we add εὐαγγελίζω EUAGGELIZW, I would say we have three ordered components to the meaning of μαθητεύω MAQHTEUW: Evangelize, baptize, teach. How this is done is a different matter.
However, what has not been mentioned and which is of interest to me is the object for the verb. Grammatically it is all the ethnic groups – PANTA TA EQNH. But can a whole ethnic group be “discipled” or evangelized or baptized or taught? Well, the next clause refers to them as AUTOUS rather than AUTA, so it does not refer back to the nations as a whole, but to individuals – people – within those nations. One of the first kings of Denmark, Harold Bluetooth, bragged in an inscription from 958 on the famous Jelling stone that it was him who “made the Danes Christians”. In what sense he thought he had done that is not clear to me.
Iver Larsen
Thw N.W.T. render v.19 as “make disciples” and as v.s 20 read “teaching them” thus the one teaching would make a disciple according to context.
So it seems that “make disciples” is the better of the two; as no one is born a disciple of Jesus it is somthing one becomes via a teacher.
Thw N.W.T. render v.19 as “make disciples” and as v.s 20 read “teaching them” thus the one teaching would make a disciple according to context.
So it seems that “make disciples” is the better of the two; as no one is born a disciple of Jesus it is somthing one becomes via a teacher.
Joseph Kidwell How does one gather such precise distinction from Mt 28 alone? There’s nothing in the baptizo language of v 19 that calls for split in the Trinity. On the contrary, even if earlier MSS are cited we still have the triple perichoresis present not only in the baptism but in the whole Great Commission even when continued through the pneuamtical outpouring on the Early Church in Acts…
On the Day of Pentecost, Peter said that those who repent are to be baptized in “…in the name of Jesus” (Acts 2:28). it’s significant that no one jumped up and corrected him. In fact, every water baptism in the Acts of the Apostles was done in Jesus name. It’s clear to me that the early church implemented the command of Christ in Matt. 28:19 by baptizing in Jesus name. There is no “split in the Trinity”. Jesus said that the “Father is in Me and I am in My Father”. Jesus said that ..”I have come in my Father’s name.” There is “…none other name under heaven given whereby we must be saved.” (Acts 4:12) When we baptize in Jesus name we are simply following the pattern established in Acts. However, I will repeat, that although I believe that the NT pattern is to baptize in Jesus name, that does not necessarily mean that those who are baptized with the wording of Matt. 28:19 are somehow ‘illegitimate’.
Joseph Kidwell How does one gather such precise distinction from Mt 28 alone? There’s nothing in the baptizo language of v 19 that calls for split in the Trinity. On the contrary, even if earlier MSS are cited we still have the triple perichoresis present not only in the baptism but in the whole Great Commission even when continued through the pneuamtical outpouring on the Early Church in Acts…
On the Day of Pentecost, Peter said that those who repent are to be baptized in “…in the name of Jesus” (Acts 2:28). it’s significant that no one jumped up and corrected him. In fact, every water baptism in the Acts of the Apostles was done in Jesus name. It’s clear to me that the early church implemented the command of Christ in Matt. 28:19 by baptizing in Jesus name. There is no “split in the Trinity”. Jesus said that the “Father is in Me and I am in My Father”. Jesus said that ..”I have come in my Father’s name.” There is “…none other name under heaven given whereby we must be saved.” (Acts 4:12) When we baptize in Jesus name we are simply following the pattern established in Acts. However, I will repeat, that although I believe that the NT pattern is to baptize in Jesus name, that does not necessarily mean that those who are baptized with the wording of Matt. 28:19 are somehow ‘illegitimate’.