Matius 20:8

20:8 When ¹  it was evening ²  the owner of the vineyard said to his manager, ‘Call the workers and give the pay ³  starting with the last hired until the first.’

Matius 25:15

25:15 To ⁴  one he gave five talents, ⁵  to another two, and to another one, each according to his ability. Then he went on his journey.

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 

[20:8]  ¹ tn Here δέ (de) has not been translated.

[20:8]  ² sn That is, six o’clock in the evening, the hour to pay day laborers. See Lev 19:13b.

[20:8]  ³ tc ‡ Most witnesses (including B D W Θ Ë^1,13 33^vid Ï latt sy) have αὐτοῖς (autois, “to them”) after ἀπόδος (apodos, “give the pay”), but this seems to be a motivated reading, clarifying the indirect object. The omission is supported by א C L Z 085 Or. Nevertheless, NA²⁷ includes the pronoun on the basis of the greater external attestation.

[25:15]  ⁴ tn Here καί (kai) has not been translated.

[25:15]  ⁵ sn A talent was equal to 6000 denarii. See the note on this term in 18:24.

[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.