Matthew 28:19

Matthew 28:19 in Multiple Translations

Berean Standard Bible BSB

Therefore go and make disciples of all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Spirit,

King James Version KJV

¶ Go ye therefore, and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost:

American Standard Version ASV

Go ye therefore, and make disciples of all the nations, baptizing them into the name of the Father and of the Son and of the Holy Spirit:

Bible in Basic English BBE

Go then, and make disciples of all the nations, giving them baptism in the name of the Father and of the Son and of the Holy Spirit:

Free Bible Version FBV

So go and make disciples of people of all nations, and baptize them in the name of the Father and of the Son and of the Holy Spirit.

Geneva Bible 1599 GNV

Go therefore, and teach all nations, baptizing them in the Name of the Father, and the Sonne, and the holy Ghost,

Young's Literal Translation YLT

having gone, then, disciple all the nations, (baptizing them — to the name of the Father, and of the Son, and of the Holy Spirit,

World English Bible WEB

Go and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit,

Noah Webster Bible WBS

Go ye therefore and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Spirit.

Douay-Rheims 1899 DRV

Going therefore, teach ye all nations; baptizing them in the name of the Father, and of the Son, and of the Holy Ghost.

Translation for Translators T4T

So go, and using my authority, teach my message to people of all ethnic groups so that they may become my disciples. Baptize them to be under the authority of [MTY] my Father, and of me, his Son, and of the Holy Spirit.

Plain English Version PEV

So go out to all the people in the world, and tell them about me. Teach those people to follow my way, and baptise them with water to show that they belong to the father, and the son, and the Holy Spirit.

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Berean Amplified Bible — Matthew 28:19

BAB

Word Study

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Matthew 28:19 Interlinear (Deep Study)

BIB

GRK πορευθεντες μαθητευσατε παντα τα εθνη βαπτιζοντες αυτους εις το ονομα του πατρος και του υιου και του αγιου πνευματος

πορευθεντες poreuō G4198 to travel Verb-AOP-NPM

μαθητευσατε mathēteuō G3100 to disciple Verb-AAM-2P

παντα pas G3956 all Adj-APN

τα ho G3588 the/this/who Art-APN

εθνη ethnos G1484 Gentiles Noun-APN

βαπτιζοντες baptizō G907 to baptize Verb-PAP-NPM

αυτους autos G846 it/s/he Pron-APM

εις eis G1519 toward Prep

το ho G3588 the/this/who Art-ASN

ονομα onoma G3686 name Noun-ASN

του ho G3588 the/this/who Art-GSM

πατρος patēr G3962 father Noun-GSM

και kai G2532 and Conj

του ho G3588 the/this/who Art-GSM

υιου uhios G5207 son Noun-GSM

και kai G2532 and Conj

του ho G3588 the/this/who Art-GSN

αγιου hagios G40 holy Adj-GSN

πνευματος pneuma G4151 spirit/breath: spirit Noun-GSN

Greek Word Study

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Greek Word Reference — Matthew 28:19

πορευθεντες poreuō G4198 "to travel" Verb-AOP-NPM

To travel means to go from one place to another, as in Matthew 2:20, or to journey through life, as in Luke 13:31.

Definition: πορεύω, (πόρος, a ford, a passage), [in LXX chiefly for הלךְ ;] in cl. (the act. becomes obsolete in late Gk.; see M, Pr., 162), to cause to go over, carry, convey. Mid. (always in LXX and NT), ־ομαι, to go, proceed, go on one's way: with accusative, ὁδόν, Act.8:39; before ἐκεῖθεν, Mat.19:15; ἐντεῦθεν, Luk.13:31; ἀπό, Mat.25:41, Luk.4:42; εἰς, Mat.2:20, Mrk.16:12, Luk.1:39, Jhn.7:35, al; εἰς εἰρήνην (cf. 1Ki.1:17). Luk.7:50; ἐν εἰρήνῃ, Act.16:36; ἐπί, with accusative, Mat.22:9, Act.25:12, al; ἕως, Act.23:23; οὗ, Luk.24:28, 1Co.16:6; πρός, with accusative of person(s), Mat.25:9, Luk.11:5, al.; κατὰ τ. ὁδόν, Act.8:36; διά, with genitive, Mat.12:1, Mrk.9:30; with inf., Luk.2:3, Jhn.14:2; σύν, Luk.7:6, al.; ἵνα, Jhn.11:11; absol., Mat.2:9, Luk.7:8, Jhn.4:50, Act.5:20, al.; ptcp., πορευθείς (on the pass. form of the aor., see M, Pr., 161f.), redundant (as in Heb. and Aram.; V. M, Pr., 231; Dalman, Words, 21), Mat.2:8, Luk.7:22, al. Metaphorical (cf. Soph., O.T., 884; Xen., Cyr., 2, 2, 24, al), __(a) like οἴχομαι in cl., as euphemism for θνήσκω (so הלךְ in Gen.15:2); Luk.22:22 and perh. also 13:33 (see Field, Notes, 66); __(b) in ethical sense (Deu.19:9, Psa.14:2, al; cf. M, Pr., 11.2; Kennedy, Sources, 107): before ἐν, Luk.1:6, 1Pe.4:3, 2Pe.2:19; κατά, with accusative, 2Pe.3:3, Ju 16, 18; with dative (Bl, §38, 3), Act.9:31 14:16, Ju 11; __(with) of disciples or partisans ( Jdg.2:12, 3Ki.11:10, Sir.46:10): before ὀπίσω, with genitive of person(s), Luk.21:8 (cf. δια-, εἰς-, (-μαι), ἐκ- (-μαι), ἐν- (-μαι), ἐπι- (-μαι), παρα- (-μαι), προ-, προσ- (-μαι), συν- (-μαι)). (AS)

Usage: Occurs in 147 NT verses. KJV: --depart, go (away, forth, one's way, up), (make a, take a) journey, walk See also: 1 Corinthians 10:27; Luke 7:6; 1 Peter 3:19.

μαθητευσατε mathēteuō G3100 "to disciple" Verb-AAM-2P

To disciple means to become a pupil or to teach someone, as seen in Matthew 28:19 where Jesus tells his followers to make disciples of all nations. This word is about learning and sharing knowledge. It is used intransitively to describe someone becoming a pupil.

Definition: μαθητεύω (μαθητής), __1. intrans. (as prop. vb. in -εύω, and so Plut., mor. 837 with and elsew.), to be a disciple: with dative, Mat.27:57 (Rec., WH, mg.). __2. Trans., to make a disciple: with accusative, Mat.28:19, Act.14:21; pass., before dative, τ. Ἰησοῦ, Mat.27:57 (WH, R); τ. βασιλείᾳ, Mat.13:52.† (AS)

Usage: Occurs in 4 NT verses. KJV: be disciple, instruct, teach See also: Acts 14:21; Matthew 27:57; Matthew 28:19.

παντα pas G3956 "all" Adj-APN

This word means all or every, as in Matthew 3:10 and Romans 7:8, where it refers to everything or all people, emphasizing the universal nature of God's message.

Definition: πᾶς, πᾶσα, πᾶν, genitive, παντός, πάσης, παντός, [in LXX chiefly for כֹּל ;] all, every. __I. As adj., __1. with subst. anarth., all, every, of every kind: Mat.3:10 4:23, Mrk.9:49, Luk.4:37, Jhn.2:1o, Act.27:20, Rom.7:8, Rev.18:17, al. mult.; pl., all, Act.22:15, Rom.5:12, Heb.1:6, al.; of the highest degree, π. ἐξουσία (προθυμία, χαρά), Mat.28:18, Act.17:11, Phi 2:29, al.; also the whole (though in this sense more frequently with art.), Mat.2:3, Act.2:36, Rom.11:26. __2. C. art. (before the art., after the noun, or, denoting totality, between the art. and noun), all, whole: Mat.8:32 13:2, Mrk.5:33, Luk.1:10, Act.7:14, Rom.3:19, Gal.5:14, Eph.4:16, al.; pl., Mat.2:4, Mrk.4:13, Rom.1:5, al. __II. As pron., __1. masc. and fem., every one: Mrk.9:49, Luk.16:16, Heb.2:9; before rel. pron., Mat.7:24, Act.2:21, Gal.3:10, al.; with ptcp. (anarth.), Mat.13:19, Luk.11:4; with ptcp. (with art.), Mat.5:22, Mrk.7:8, Luk.6:47, Jhn.3:8, Rom.1:16, al.; pl., πάντες, absol., all, all men, Mat.10:22, Mrk.13:13, Luk.20:38, Jhn.1:7 3:26, 1Co.8:1, al.; οἱ π. (collectively, as a definite whole), Rom.11:32, 1Co.1:17, Eph.4:13, al.; π. οἱ (ὅσοι), Mat.4:24, Mrk.1:32, Luk.4:40, al. __2. Neut., __(a) sing., πᾶν, everything, all: πᾶν τό, with ptcp., 1Co.10:25, 27, Eph.5:13, 1Jn.2:16 5:4 (sc. ὄν); πᾶν ὅ, Jhn.17:2, Rom.14:23; collectively, of persons (Westc., in l.), Jhn.6:37, 39; with prep., in adverbial phrases, διὰ παντός, always, Mat.18:10, al.; ἐν παντί, in everything, in every way, 2Co.4:8, Phi 4:6, al.; __(b) pl., πάτνα, all things: absol., Jhn.1:3, 1Co.2:10, Heb.2:8, al.; of certain specified things, Mrk.4:34, Luk.1:3, Rom.8:28, 1Th.5:21, al.; accusative, πάντα, adverbially, wholly, in all things, in all respects, Act.20:35, 1Co.9:25, al.; with art., τὰ π., all things (a totality, as distinct from anarth. πάντα, all things severally; cf. Westc, Eph., 186f.), absol.: Rom.11:36, 1Co.8:6, Eph.3:9, Heb.1:3, al.; relatively, Mrk.4:11, Act.17:25, Rom.8:32, al.; πάντα, with ptcp., Mat.18:31, al.; πάντα ταῦτα (ταῦτα π.), Mat.6:32, 33, al.; πάντα, with prep, in adverbial phrases, πρὸ πάντων, above all things, Jas.5:12, 1Pe.4:8; ἐν π́, in all things, in all ways, 1Ti.3:11, 1Pe.4:11, al.; κατὰ πάντα, in all respects, Act.17:22, al. __3. C. neg., πᾶς οὐ (μή) = οὐδείς, see: οὐ and μή, and cf. M, Pr., 245f. (AS)

Usage: Occurs in 1080 NT verses. KJV: all (manner of, means), alway(-s), any (one), X daily, + ever, every (one, way), as many as, + no(-thing), X thoroughly, whatsoever, whole, whosoever See also: 1 Corinthians 1:2; 1 Peter 2:13; 1 Peter 1:15.

τα ho G3588 "the/this/who" Art-APN

The Greek word for 'the' or 'this', used to point out a specific person or thing, like in Acts 17:28. It can also mean 'he', 'she', or 'it'.

Definition: ὁ, ἡ, τό, the prepositive article (ἄρθρον προτακτικόν), originally a demonstr. pron. (so usually in Hom.), in general corresponding to the Eng. definite article. __I. As demonstr. pron. __1. As frequently in Hom., absol., he (she, it), his (etc.): Act.17:28 (quoted from the poet Aratus). __2. Distributive, ὁ μὲν . . . ὁ δέ, the one . . . the other: 1Co.7:7, Gal.4:22; pl., Act.14:4, 17:32, Php.1:16, al.; οἱ μὲν . . . ἄλλοι δέ, Mat.16:14, Jhn.7:12; οἱ μεν̀ . . . ὁδέ, Heb.7:21, 23. __3. In narration (without ὁ μὲν preceding), ὁ δέ, but he: Mat.2:14, Mrk.1:45, Luk.8:21, Jhn.9:38, al. mult. __II. As prepositive article, the, prefixed, __1. to nouns unmodified: ὁ θεός, τὸ φῶς, etc.; to abstract nouns, ἡ σοφία, etc., to pl. nouns which indicate a class, οἱ ἀλώπεκες, foxes, Mat.8:20, al.; to an individual as representing a class, ὁ ἐργάτης, Luk.10:7; with nom. = voc. in addresses, Mat.11:26, Jhn.19:3, Jas.5:1, al.; to things which pertain to one, ἡ χεῖρ, his hand, Mrk.3:1; to names of persons well known or already mentioned; usually to names of countries (originally adjectives), ἡ Ἰουδαία, etc. __2. To modified nouns: with of person(s) pron. genitive, μοῦ, σοῦ, etc.; with poss. pron., ἐμός, σός, etc.; with adj. between the art. and the noun, ὁ ἀγαθὸς ἄνθρωπος, Mat.12:35; the noun foll, by adj., both with art., ὁ ποιμὴν ὁ καλός, Jhn.10:11 (on ὁ ὄχλος πολύς, Jhn.12:9, see M, Pr., 84); before adjectival phrases, ἡ κατ᾽ ἐκλογὴν πρόθεσις, Rom.9:11. __3. To Other parts of speech used as substantives; __(a) neuter adjectives: τ. ἀγαθόν, etc.; __(b) cardinal numerals: ὁ εἶς, οἷ δύο, etc.; __(with) participles: ὁ βαπτίζων (= ὁ Βαπτιστής, Mat.14:2), Mrk.6:14; πᾶς ὁ, with ptcp., every one who, etc.; __(d) adverbs: τὸ πέραν, τὰ νῦν, ὁ ἔσω ἄνθρωπος; __(e) infinitives: nom., τὸ θέλειν, Rom.7:18, al.; genitive, τοῦ, after adjectives, ἄξιον τοῦ πορεύεσθαι, 1Co.16:4; verbs, ἐλαχεν τοῦ θυμιᾶσαι, Luk.1:9; and frequently in a final sense, ἐξῆλθεν ὁ σπείρειν, Mat.13:3 (on the artic. inf., see Bl., §71). __4. In the neut. to sentences, phrases or single words treated as a quotation: τὸ Ἐι δύνῃ, Mrk.9:23; τὸ ἔτι ἅπαξ, Heb.12:27; τὸ ἀνέβη, Eph.4:9, al. __5. To prepositional phrases: οἱ ἀπὸ Ἰταλίας, Heb.13:24; οἱ ἐκ νόμου, Rom.4:14; neut. accusative absol., in adverbial phrases, τὸ καθ᾽ ἡμέραν, daily, Luk.11:3; τὸ κατὰ σάρκα, as regards the flesh, Rom.9:5. __6. To nouns in the genitive, denoting kinship, association, etc.: ὁ τοῦ, the son of (unless context indicates a different relationship), Mat.10:2, al.; τὰ τοῦ θεοῦ, the things that pertain to God, Mat.16:23; τὰ τῆς εἰρήνης, Rom.14:19 (cf. M, Pr., 81ff.; Bl, §§46, 47). (AS)

Usage: Occurs in 7033 NT verses. KJV: the, this, that, one, he, she, it, etc See also: 1 Corinthians 1:1; 1 Corinthians 7:16; 1 Corinthians 11:24.

εθνη ethnos G1484 "Gentiles" Noun-APN

This word means a nation or people, often referring to non-Jewish people. In Matthew 21:43 and Acts 10:35, it describes the Gentiles or nations.

Definition: ἔθνος, -ους, τό, [in LXX chiefly for עַם ,גּוֹי ;] __1. a multitude, a company, whether of beasts or men (Hom.). __2. a nation, people: Mat.21:43 24:7, Mrk.13:8, Luk.22:25, Act.10:35, al.; in sing., of the Jewish people, Luk.7:5 23:2, Jhn.11:48, 50-53 18:35, Act.10:22 24:3, 10 26:4 28:19. __3. In pl., as in OT, τὰ ἔ. (like Heb. הַגּוֹיִם), the nations, as distinct from Israel, Gentiles: Mat.4:15 6:32, Act.26:17, Rom.3:29 11:11 15:10, Gal.2:8, al.; of Gentile Christians, Rom.11:13 15:27 16:4, Gal.2:12, 14, Eph.3:1. SYN.: λαός (see DCG, ii, 229; Cremer, 226). (AS)

Usage: Occurs in 153 NT verses. KJV: Gentile, heathen, nation, people See also: 1 Corinthians 5:1; John 11:52; 1 Peter 2:9.

βαπτιζοντες baptizō G907 "to baptize" Verb-PAP-NPM

To baptize or immerse someone in water, like John the Baptist did in the New Testament. It means to fully wet or submerge someone, as seen in Mark 10:38 and Luke 12:50.

Definition: βαπτίζω (βάπτω), [in LXX: 4Ki.5:14 (טבל), Isa.21:4, Jdth.12:7, Sir.31 (34)30 * ;] to dip, immerse, sink; __1. generally (in Polyb., iii, 72, of soldiers wading breast-deep; in i, 51, of the sinking of ships); metaphorically, to overwhelm (Is, l.with; cf. MM, Exp., x); with cogn. accusative, βάπτισμα β., Mrk.10:38, 39 Luk.12:50. Mid., __2. to perform ablutions, wash oneself, bathe (Ki, Jth, Si, ll. with): Mrk.7:4; aor. pass, in same sense, Luk.11:38. __3 Of ablution, immersion, as a religious rite, to baptize; __(a) (a) absol.; Mrk.1:4, Jhn.1:25, 26 28 3:22, 23, 26 4:2 10:40, 1Co.1:17; ὁ βαπτίζων (= ὁ βαπτιστής, M, Pr., 127), Mrk.6:14, 24; with accusative, Jhn.4:1, Act.8:38, I Co.1.14, 16; with cogn. accusative, τὸ βάπτισμα, Act.19:4 (cf. Mrk.10:38, supr.); pass., to be baptized, receive baptism: Mat.3:13, 14, 16, Mrk.16:16, Luk.3:7, 12 21 7:29 (τ. βάπτισμα) ib. 30, Act.2:41 8:12, 13 36 9:18 10:47 16:15, 33 18:8; mid., 22:16 (M, Pr., 163); __(b) with prepositions: ἐν, of the element, Mat.3:6, 11 Mrk.1:4, 5 8, Luk.3:16, Jhn.1:26, 31 33 3:23, Act.1:5 2:38 10:48 11:16, 1Co.10:2; εἰς, of the element, purpose or result (Lft., Notes, 155), Mat.3:1 28:19, Mrk.1:9, Act.8:16 19:3, 5 Rom.6:3, 1Co.1:13, 15 10:2 12:13, Gal.3:27; with dative, ὕδατι, Luk.3:16, Act.1:5 11:16; ὑπὲρ τῶν νεκρῶν, perh. to fulfil the wish of a dead friend, 1Co.15:29 (see ICC, in l.; cf. DB, i, 238ff.; DCG, i, 169a; ii, 605b; Cremer, 126). † (AS)

Usage: Occurs in 65 NT verses. KJV: Baptist, baptize, wash See also: 1 Corinthians 1:13; John 1:33; Romans 6:3.

αυτους autos G846 "it/s/he" Pron-APM

This pronoun refers to a person or thing, like 'he', 'she', or 'it'. It is used in the Bible to emphasize a person or thing, like in John 2:25 where it says 'he himself knew'.

Definition: αὐτός, -ή, -ό, determinative pron., in late Gk. much more frequently than in cl. (WM, 178f.; Jannaris, HGG, §1399). __1. Emphatic (so always in nom. exc. when preceded by the art., see infr., iii); __(1) self (ipse), expressing opposition, distinction, exclusion, etc., αὐ. ἐκχυθήσεται, Luk.5:37; αὐ. ἐγινώσκεν, Jhn.2:25; αὐ.ὑμεῖς, Jhn.3:28; καὶ αὐ. ἐγώ, Rom.15:14; αὐ. Ἰησοῦς, Jhn.2:24; αὐ. καὶ οἱ μετ᾽ αὐτοῦ, Mrk.2:25; ὑμεῖς αὐ., Mrk.6:31; esp. (as freq in cl.) αὐ. ὁ, Mat.3:4, Mrk.6:17, Jhn.16:27, 1Th.3:11, al.; in late Gk., sometimes weakened, ἐν αὐτῇ τ. ὥρᾳ, in that hour, Luk.10:21 (M, Pr., 91; MM, see word); __(2) emphatic, he, she, it (M, Pr., 86; Bl., §48, 1, 2, 7), Mat.1:21, 12:50, Luk.6:35, al.; pointing to some one as master (cl.), Mat.8:24, Mrk.4:38, al.; αὐ., καὶ αὐ. = οὗτος, ὁ δε (BL, §48, 1), Mat.14:2, Mrk.14:15, 44, Luk.1:22, 2:28, al. __2. In oblique cases (cl.), for the simple pron. of 3rd of person(s), he, she, it, Mat.7:9, 10:12, 26:44, al.; with ptcp. in genitive absol., Mat.9:18, Mrk.13:1, al. (for irreg. constructions, V. Bl., §74, 5); pleonastically after the relative (cf. Heb. אֲשֶׁר לוֹ; WM, 184ff.; Bl., §50, 4; MM, see word), Mrk.7:25, Rev.3:8, 7:2, al.; in constr. ad sensum, without proper subject expressly indicated, Mat.4:23, Act.8:5, 2Co.2:13, al.; genitive αὐτοῦ = ἐκείνου, Rom.11:11, 1Th.2:19, Tit.3:5, Heb.2:4. __3. ὁ, ἡ, τὸ αὐ., the same: Heb.1:12, 13:8; τὸ αὐ., ποιεῖν, Mat.5:46, 47, al.; φρονεῖν, Rom.12:16, 15:5, Php.2:2, al.; τὰ αὐ., Act.15:27, Rom.2:1, al.; κατὰ τὸ (τὰ) αὐ. (MM, see word), Act.14:1, Luk.6:23, al.; ἐπὶ τὸ αὐ., together (MM, see word), Mat.22:34, Act.1:15, al.; ἓν κ. τὸ αὐ., 1Co.11:5, 12:11; with dative (cl.), 1Co.11:5; with a noun, λόγος, Mrk.14:39; μέτρος, Php.1:30; πνεῦμα, 1Co.12:4. (AS)

Usage: Occurs in 3773 NT verses. KJV: her, it(-self), one, the other, (mine) own, said, (self-), the) same, ((him-, my-, thy- )self, (your-)selves, she, that, their(-s), them(-selves), there(-at, - by, -in, -into, -of, -on, -with), they, (these) things, this (man), those, together, very, which See also: 1 Corinthians 1:2; 1 John 3:10; 1 Peter 1:3.

εις eis G1519 "toward" Prep

This word means toward or into, indicating direction or purpose, as seen in Matthew 8:23 and Mark 1:45. It can also imply a sense of movement or action. The KJV translates it in various ways.

Definition: εἰς, prep. with accusative, expressing entrance, direction, limit, into, unto, to, upon, towards, for, among (Lat. in, with accusative). __I. Of place. __1. After verbs of motion; __(a) of entrance into: Mat.8:23, 9:7, Mrk.1:45, Luk.2:15, 8:31, al.; __(b) of approach, to or towards: Mrk.11:1, Luk.6:8, 19:28, Jhn.11:31, 21:6, al.; __(with) before pl. and collective nouns, among: Mrk.4:7, 8:19, 20, Luk.11:49, Jhn.21:23, al.; __(d) Of a limit reached, unto, on, upon: Mat.8:18, 21:1, Mrk.11:1, 13:16, Luk.14:10, Jhn.6:3, 11:32, al.; with accusative of person(s) (as in Ep. and Ion.), Act.23:15, Rom.5:12, 16:19, 2Co.10:14; __(e) elliptical: ἐπιστολαὶ εἰς Δαμασκόν, Act.9:2; ἡ διακονία μου ἡ εἰς Ἱ., Rom.15:31; metaphorically, of entrance into a certain state or condition, or of approach or direction towards some end (Thayer, B, i, 1; ii, 1), εἰς τ. ὄνομα, M, Pr., 200. __2. Of direction; __(a) after verbs of seeing: Mat.6:26, Mrk.6:41, Luk.9:16, 62, Jhn.13:22, al.; metaphorically, of the mind, Heb.11:26, 12:2, al.; __(b) after verbs of speaking: Mat.13:10, 14:9, 1Th.2:9, al. __3. After verbs of rest; __(a) in "pregnant" construction, implying previous motion (cl.; see WM, 516; Bl., §39, 3; M, Pr., 234f.): Mat.2:23, 4:13, 2Th.2:4, 2Ti.1:11, Heb.11:9, al.; __(b) by an assimilation general in late Gk (see Bl., M, Pr., ll. with) = ἐν: Luk.1:44, 4:23, Act.20:16, 21:17, Jhn.1:18 (but see Westc, in l.), al. __II. Of time, for, unto; __1. accentuating the duration expressed by the accusative: εἰς τ. αἰῶνα, Mat.21:19; εἰς γενεὰς καὶ γ., Luk.1:50; εἰς τ. διηνεκές, Heb.7:3, al. __2. Of a point or limit of time, unto, up to, until: Mat.6:34, Act.4:3, 25:21, Php.1:10, 2:16, 1Th.4:15, 2Ti.1:12; of entrance into a future period, σεις τὸ μέλλον (see: μέλλω), next (year), Luk.13:9 (but with ICC, in l.); εἰς τ. μεταξὺ σάββατον, on the next Sabbath, Act.13:42; εἰς τὸ πάλιν (see: πάλιν, 2Co.13:2. __III. Of result, after verbs of changing, joining, dividing, etc.: στρέφειν εἰς, Rev.11:6; μετας-, Act.2:20, Jas.4:9; μεταλλάσσειν, Rom.1:26; σχίζειν εἰς δύο, Mat.27:51, al.; predicatively with εἴναι, Act.8:23. __IV. Of relation, to, towards, for, in regard to (so in cl., but more frequently in late Gk., εἰς encroaching on the simple dative, which it has wholly displaced in MGr.; Jannaris, Gr., §1541; Robertson, Gr., 594; Deiss., BS, 117f.): Luk.7:30, Rom.4:20, 15:2, 26, 1Co.16:1, Eph.3:16, al.; ἀγάπη εἰς, Rom.5:8, al.; χρηστός, Eph.4:32; φρονεῖν εἰς, Rom.12:16; θαρρεῖν, 2Co.10:1. __V. Of the end or object: εὔθετος εἰς, Luk.14:34; σόφος, Rom.16:19; ἰσχύειν, Mat.5:13; εἰς τοῦτο, Mrk.1:38, al.; ἀφορίζειν εἰς, Rom.1:1; indicating purpose, εἰς φόβον, Rom.8:15; εἰς ἔνδειξιν, Rom.3:25; εἰς τό, with inf. (= ἵνα or ὥστε; Bl., §71, 5; M, Pr., 218ff.): Mat.20:19, Rom.1:11, 1Co.9:18, al. __VI. Adverbial phrases: εἰς τέλος, εἰς τὸ πάλιν, etc (see: τέλος, πάλιν, etc.). (AS)

Usage: Occurs in 1512 NT verses. KJV: (abundant-)ly, against, among, as, at, (back-)ward, before, by, concerning, + continual, + far more exceeding, for (intent, purpose), fore, + forth, in (among, at, unto, -so much that, -to), to the intent that, + of one mind, + never, of, (up-)on, + perish, + set at one again, (so) that, therefore(-unto), throughout, til, to (be, the end, -ward), (here-)until(-to), …ward, (where-)fore, with See also: 1 Corinthians 1:9; 1 Timothy 1:16; 1 Peter 1:2.

το ho G3588 "the/this/who" Art-ASN

The Greek word for 'the' or 'this', used to point out a specific person or thing, like in Acts 17:28. It can also mean 'he', 'she', or 'it'.

Usage: Occurs in 7033 NT verses. KJV: the, this, that, one, he, she, it, etc See also: 1 Corinthians 1:1; 1 Corinthians 7:16; 1 Corinthians 11:24.

ονομα onoma G3686 "name" Noun-ASN

A name refers to a person's character or authority, as in Matthew 10:2 and John 18:10. It represents who someone is or what they are known for. Jesus taught about the importance of a good name and reputation.

Definition: ὄνομα, -τος, τό, [in LXX chiefly for שֵׁם ;] __1. in general, the name by which a person or thing is called: Mat.10:2, Mrk.3:16, Luk.1:63, Jhn.18:10, al.; ἄνθρωπος (etc.), ᾧ (οὗ) ὄ. (τ. ὄ), sc. ἦν or ἐστίν (BL, §30, 3), Mrk.14:32, Luk.1:26, 27; with same ellipsis, καὶ τ. ὄ. αὐτοῦ, Luk.1:5, Jhn.1:6, al.; ὀνόματι, before nom. prop., Mat.27:32, Mrk.5:22, Luk.1:5, Act.5:1, al.; accusative absol. (Bl., §34, 7), τοὔνομα (= τ. ὄνομα), Mat.27:57; ὄ. μοι (sc. ἐστίν; cf. Hom., Od., ix, 366), Mrk.5:9 (cf. Luk.8:30); ἔξειν ὄ., Rev.9:11; καλεῖν (ἐπιτιθέναι) ὄ. (Bl., §33, 1), Mat.1:21, Mrk.3:16; τ. ὄ. ἐν (τ.) βίβλῳ ζωῆς (cf. Deiss., LAE, 121), Php.4:3, Rev.13:8, cf. Luk.10:20 (ἐν τ. οὐρανοῖς); ὄ. βλασφημίας, Rev.13:1; the name as opposite to the reality, Rev.3:1 (cf. Hdt., vii, 138); as a title: Eph.1:21, Php.2:9, 10 (Lft., in l.). __2. By a usage similar to that with ref. to Heb. שֵׁם (Lft., Notes, 106f.), but also common in Hellenistic (M, Pr., 100; Bl., §39, 4; Deiss, BS, 146f., 196f.; LAE, 123:4, of all that the name implies, of rank, authority, character, etc.: of acting on one's authority or in his behalf, ἐν (εἰς) ὄ., with genitive of person(s) (see reff. supr.), Mat.10:41 21:9 28:19, Mrk.11:9, Luk.13:35, Jhn.5:43, Act.8:16, 1Co.1:13; of the name Christian, 1Pe.4:16; esp. of the name of God as expressing the divine attributes: ἁγιάζειν (ἅγιον) τὸ ὄ. (τ. Πατρός, Κυρίου), Mat.6:9, Luk.1:49 11:2; ψάλλειν (ὁμολογεῖν) τῷ ὀ., Rom.15:9, Heb.13:15; δοξάζειν (φανεροῦν, φοβεῖσθαι) τὸ ὄ., Jhn.12:28 17:6, 26 Rev.11:18 15:4; βλασφημεῖν, Rom.2:24, 1Ti.6:1, Rev.13:6; similarly, of the name of Christ: τ. καλὂν ὄ. (Deiss., LAE, 276); πιστεύειν τῷ ὀ., 1Jn.3:23; π. εἰς τ. ὄ. (Bl., §39, 4), Jhn.1:12 2:23 3:18; ὀνομάζειν τὸ ὄ., 2Ti.2:19; κρατεῖν, Rev.2:13; οὐκ ἀρνεῖσθαι, Rev.3:8; ἐν τ. ὀ. (see reff. supr.), Mrk.9:38 16:[17], Luk.10:17, Jhn.14:13 16:23, 24 20:31, Act.3:6 4:12, Eph.5:20, 1Pe.4:14, al.; εἰς τ. ὄ. συνάγεσθαι, Mat.18:20; ἕνεκεν τοῦ ὀ., Mat.19:29; διὰ τὸ ὄ., Mat.10:22, Mrk.13:13, al.; διὰ τοῦ ὀ., 1Co.1:10; ὑπὲρ τοῦ ὀ., Act.9:16, Rom.1:5, al.; id. absol., Act.5:41, 3Jo.7; πρὸς τὸ ὄ., Act.26:9. __3. cause, ground, reason (in cl., usually in bad sense, pretext): Mrk.9:41 (Swete, in l.; Dalman, Words, 305f.). __4. In late Greek (Deiss., BS., 196f.), an individual, a person: Act.1:15, Rev.3:4 11:13. (AS)

Usage: Occurs in 214 NT verses. KJV: called, (+ sur-)name(-d) See also: 1 Corinthians 1:2; John 16:23; 1 Peter 4:14.

του ho G3588 "the/this/who" Art-GSM

The Greek word for 'the' or 'this', used to point out a specific person or thing, like in Acts 17:28. It can also mean 'he', 'she', or 'it'.

Usage: Occurs in 7033 NT verses. KJV: the, this, that, one, he, she, it, etc See also: 1 Corinthians 1:1; 1 Corinthians 7:16; 1 Corinthians 11:24.

πατρος patēr G3962 "father" Noun-GSM

A father is a male parent, like Joseph, the father of Jesus, as mentioned in Matthew 2:22 and Luke 1:17. It can also refer to a forefather or ancestor, like Abraham, as seen in Matthew 3:9 and John 8:39.

Definition: πατήρ, πατρός, -τρί, τέρα, [in LXX chiefly and very frequently for אָב ;] a father; __1. prop., __(a) of the male parent: Mat.2:22, Luk.1:17, Jhn.4:53; anarth., Heb.12:7 (M, Pr., 82 f.); pl., of both parents (cl.), Heb.11:23; οἱ π. τ. σαρκός, Heb.12:9; __(b) of a forefather or ancestor (in cl. usually in pl.; Hom., al.): Mat.3:9, Luk.1:73, Jhn.8:39, al.; pl., Mat.23:30, 32 Luk.6:23, 26 Jhn.4:20, 1Co.10:1, al. __2. Metaphorical, __(a) of an author, originator, or archetype (= αἴτιος, ἀρχηγός, etc.; Pind., Plat., al.): Jhn.8:41-44, Rom.4:11, 12 16. __(b) as a title of respect or honour, used of seniors, teachers and others in a position of responsible authority (Jdg.17:10, 2Ki.2:12, Pro.1:8, al.): Mat.23:9 Act.7:2 22:1, 1Jn.2:13. __3. Of God (as in cl. of Zeus) as Father; __(a) of created things: τ. φώτων, Jas.1:17; __(b) of all sentient beings: Eph.3:14, 15 Heb.12:9; __(with) of men, esp. those in covenant relation with Him (freq in OT and later Jewish lit.; see Dalman, Words, 184ff.): Mat.6:4, Luk.6:36, Jhn.4:21, Jas.3:9, al.; ὁ π. ὁ ἐν (τ.) οὐρανοῖς, Mat.5:16, Mrk.11:25; ὁ π. ὁ οὐράνιος, Mat.6:14 15:13; esp. in the Epp., of Christians: Rom.8:15, 2Co.6:18, Gal.4:6, Eph.2:18 4:6, 1Jn.2:1; with genitive qual., τ. οἰκτιρμῶν, 2Co.1:3; τ. δοξῆς, Eph.1:17; __(d) of Christ (Dalman, Words, 190 ff.); __(α) by our Lord himself: ὁ π., Mat.11:25-27, Luk.10:2, 22 Jhn.5:20-23, al.; ὁ π. μου, Mat.11:27, al.; ὁ ἐν τ. οὐρανοῖς, Mat.7:11, al.; ὁ οὐράνιος, Mat.15:13; vocat., Jhn.11:41 12:27, 28 17:1, 5, 11, 20, 25 (cf. Abbott, JG., 96 f.); __(β) by Apostles: Jhn.1:14 (anarth.; see M, Pr., l.with), Rom.15:6, 2Co.1:3 11:31, Eph.1:3, Col.1:3, Heb.1:5, 1Pe.1:3, Rev.1:6 (cf. Westc., Epp. Jo., 27-34). (AS)

Usage: Occurs in 370 NT verses. KJV: father, parent See also: 1 Corinthians 1:3; Hebrews 8:9; 1 Peter 1:2.

και kai G2532 "and" Conj

And or also, a connecting word used to join ideas or words, like in Matthew 2:18 and Hebrews 1:1.

Definition: καί, conj., and __I. Copulative. __1. Connecting single words; __(a) in general: Mat.2:18, 16:1, Mrk.2:15, Luk.8:15, Heb.1:1, al. mult.; repeated before each of the terms in a series, Mat.23:23, Luk.14:21, Rom.7:12, 9:4, al. __(b) connecting numerals (WM, §37, 4): Jhn.2:20, Act.13:20; __(with) joining terms which are not mutually exclusive, as the part with the whole: Mat.8:33, 26:59, Mrk.16:17, Act.5:29, al. __2. Connecting clauses and sentences: Mat.3:12, Act.5:21, al. mult.; esp. __(a) where, after the simplicity of the popular language, sentences are paratactically joined (WM, §60, 3; M, Pr., 12; Deiss., LAE, 128ff.): Mat.1:21, 7:25, Mrk.9:5, Jhn.10:3, al.; __(b) joining affirmative to negative sentences: Luk.3:14, Jhn.4:11, IIIJhn.10; __(with) consecutive, and so: Mat.5:1, 23:32, Heb.3:19, al.; after imperatives, Mat.4:19, Luk.7:7, al.; __(d) = καίτοι, and yet: Mat.3:14, 6:26, Mrk.12:12, Luk.18:7 (Field, Notes, 72), 1Co.5:2, al.; __(e) beginning an apodosis (= Heb. וְ; so sometimes δέ in cl.), then: Luk.2:21, 7:12, Act.1:10; beginning a question (WM, §53, 3a): Mrk.10:26, Luk.10:29, Jhn.9:36. __3. Epexegetic, and, and indeed, namely (WM, §53, 3c): Luk.3:18, Jhn.1:16, Act.23:6, Rom.1:5, 1Co.3:5, al. __4. In transition: Mat.4:23, Mrk.5:1, 21, Jhn.1:19, al.; so, Hebraistically, καὶ ἐγένετο (וַי:הִי; also ἐγένετο δέ), Mrk.1:9 (cf. Luk.5:1; V. Burton, §§357-60; M, Pr., 14, 16). __5. καὶ . . . καί, both . . . and (for τε . . . καί, see: τε); __(a) connecting single words: Mat.10:28, Mrk.4:41, Rom.11:33, al.; __(b) clauses and sentences: Mrk.9:13, Jhn.7:28, 1Co.1:22, al. __II. Adjunctive, also, even, still: Mat.5:39, 40; Mrk.2:28, al. mult.; esp. with pron., adv., etc., Mat.20:4, Jhn.7:47, al; ὡς κ., Act.11:17; καθὼς κ., Rom.15:7; οὑτω κ., Rom.6:11; διὸ κ., Luk.1:35; ὁ κ. (Deiss., BS, 313ff.), Act.13:9; pleonastically, μετὰ κ.. (Bl., §77, 7; Deiss., BS, 265f,), Php.4:3; τί κ., 1 Co 15:29; ἀλλὰ κ., Luk.14:22, Jhn.5:18, al.; καίγε (M, Pr., 230; Burton, §437), Act.17:27; καίπερ, Heb.5:8; κ. ἐάν, see: ἐάν. ἐάν, contr. fr. εἰ ἄν, conditional particle, representing something as "under certain circumstances actual or liable to happen," but not so definitely expected as in the case of εἰ with ind. (Bl., §65, 4; cf. Jhn.13:17, 1Co.7:36), if haply, if; __1. with subjc. (cl.); __(a) pres.: Mat.6:22, Luk.10:6, Jhn.7:17, Rom.2:25, 26 al.; { __(b) aor. (= Lat. fut. pf.): Mat.4:9 16:26 (cf. ptcp. in Luk.9:25; M, Pr., 230), Mrk.3:24, Luk.14:34, Jhn.5:43, Rom.7:2, al.; = cl. εἰ, with opt., Jhn.9:22 11:57, Act.9:2; as Heb. אִם = ὅταν, Jhn.12:32 14:3, I Jhn.2:28 3:2, Heb.3:7" (LXX) . __2. C. indic, (as in late writers, fr. Arist. on; see WH, App., 171; VD, MGr. 2, App., §77; Deiss., BS, 201f., LAE, 155, 254; M, Pr., 168, 187; Bl., §65, 4); __(a) fut.: Mat.18:19 T, Luk.19:40, Act.7:7; __(b) pres.: 1Th.3:8 (see Milligan, in l.). __3. With other particles: ἐ. καί (Bl., §65, 6), Gal.6:1; ἐ. μή (M, Pr., 185, 187; Bl., l.with), with subjc. pres., Mat.10:13, 1Co.8:8, Jas.2:17, 1Jn.3:21; aor., Mat.6:15, Mrk.3:27, Jhn.3:3, Rom.10:15, Gal.1:8 2:16 (see Lft., Ellic., in ll.); ἐ. τε . . . ἐ. τε, [in LXX for אִם . . . אִם, Est.19:13, al.,] Rom.14:8. __4. = cl. ἄν (which see) after relat. pronouns and adverbs (Tdf., Pr., 96; WH, App., 173; M, Pr., 42f.; Bl., §26, 4; Mayser, 152f.; Deiss., BS, 202ff.): ὃς ἐ., Mat.5:19, Mrk.6:22, 23 Luk.17:32, 1Co.6:18, al.; ὅπου ἐ., Mat.8:19; ὁσάκις ἐ., Rev.11:6; οὗ ἐ., 1Co.16:6; καθὸ ἐ., 2Co.8:12; ὅστις ἐ., Gal.5:10. (AS)

Usage: Occurs in 5212 NT verses. KJV: and, also, both, but, even, for, if, or, so, that, then, therefore, when, yet See also: 1 Corinthians 1:1; 1 Corinthians 10:4; 1 Corinthians 16:1.

του ho G3588 "the/this/who" Art-GSM

The Greek word for 'the' or 'this', used to point out a specific person or thing, like in Acts 17:28. It can also mean 'he', 'she', or 'it'.

Usage: Occurs in 7033 NT verses. KJV: the, this, that, one, he, she, it, etc See also: 1 Corinthians 1:1; 1 Corinthians 7:16; 1 Corinthians 11:24.

υιου uhios G5207 "son" Noun-GSM

In the Bible, this word means a son or child, used in passages like Matthew 10:37 and Luke 1:13. It can also refer to animals, as in a foal. The word is used to describe family relationships and is an important concept in biblical genealogy.

Definition: υἱός, -οῦ, ὁ, [in LXX very frequently and nearly always for בֵּן, Gen.4:17, al.; for בַּר, Dan LXX TH 7:13, al.; etc. ;], a son; __1. in the ordinary sense: Mat.10:37, Mrk.9:17, Luk.1:13, al. mult.; omitted with the art. of origin (WM, §30, 3; Bl., §35, 2), τὸν τοῦ Ἰεσσαί, Act.13:22 (LXX); also with genitive anarth. (cl.), Σώπατρος Πύρρου Βεροιαῖος, Act.20:4; with adj., προτότοκος, Luk.2:7; μονογένης, Luk.7:12; opposite to νόθος, Heb.12:8; in a wider sense, of posterity: ὁ υἱ. Δαυΐδ, of the Messiah (cf. Dalman, Words, 316ff.; DCG, ii, 653f.), Mat.22:42, 45 Mrk.12:35, 37 Luk.20:41, 44 al.; υἱοὶ Ἰσραήλ, (cf. υἷες Ἀχαιῶν, Hom., Il., i, 162, al.), Mat.27:9, Act.9:15, al. __2. Metaphorical; __(a) as belonging to, being connected with or having the quality of that which follows (a usage mainly due to translation from a Semitic original; cf. Deiss., BS, 161ff.; Dalman, Words, 115f.; DCG, ii, 652f.): τ. πονεροῦ (διαβόλου), Mat.13:38, Act.13:10; τ. νυμφῶνος (see: νυμφών), Mat.9:15, Mrk.2:19, al.; τ. φωτός (Lft., Notes, 74), Luk.16:8, Jhn.12:36, 1Th.5:5; τ. εἰρεήμης, Luk.10:6; γεέννης, Mat.23:15; τ. ἀπωλείας, Jhn.17:12, 2Th.2:3; τ. αἰῶνος τούτου, Luk.16:8 20:34; τ. ἀπειθειάς, Eph.2:2 5:6; βροντῆς, Mrk.3:17; τ. ἀναστάσεως, Luk.20:36; παρακλήσεως, Act.4:36; τ. προφητῶν κ. τ. διαθήκης, Act.3:25; __(b) υἱὸς τ. θεοῦ (cf. Dalman, Words, 268ff.; Deiss., BS, 166f.; DB, iv, 570 ff.; DCG, ii, 654ff.), of men, as partakers of the Divine nature and of the life to come: Mat.5:9, Luk.20:36, Rom.8:14 9:26, al.; υἱοὶ (κ. θυγατέρες) τ. ὑψίστου, Luk.6:35, 2Co.6:18; in an unique sense of Jesus, Mat.4:3 8:29 28:19, Mrk.3:4, Luk.4:41, Jhn.9:35 11:27, al.; ὁ Χριστὸς ὁ υἱ. τ. θεοῦ ζῶντος (τ. εὐλογητοῦ), Mat.16:16, Mrk.14:61; __(with) (ὁ) υἱὸς τοῦ ἀνθρώπου (in LXX for Heb. בּן אדם, Aram, בּר אנשׁ; cf. Dalman, Words, 234ff.; DB, iv, 579ff.; DCG, ii, 659ff.; Westc., St. John, i, 74ff.; other reff. in Swete, Mk, 2:10), based on the Aram. of Dan.7:13, where the phrase, like the corresponding Heb. (as in Psa.8:5), means a man, one of the species, and indicates the human appearance of the person in question. It is used of the Messiah in Enoch, with 46, §1-4, also in II Est.13:3, 12, al. Our Lord first makes the phrase a title, using the def. art. It seems to combine the ideas of his true humanity and representative character. Exc. in Act.7:56 and (anarth.) Rev.1:13 14:14, it is used of Jesus only by himself: Mat.8:20, Mrk.2:10, Luk.5:24, Jhn.1:52, al. (AS)

Usage: Occurs in 348 NT verses. KJV: child, foal, son See also: 1 Corinthians 1:9; John 3:35; 1 Peter 5:13.

και kai G2532 "and" Conj

And or also, a connecting word used to join ideas or words, like in Matthew 2:18 and Hebrews 1:1.

Usage: Occurs in 5212 NT verses. KJV: and, also, both, but, even, for, if, or, so, that, then, therefore, when, yet See also: 1 Corinthians 1:1; 1 Corinthians 10:4; 1 Corinthians 16:1.

του ho G3588 "the/this/who" Art-GSN

The Greek word for 'the' or 'this', used to point out a specific person or thing, like in Acts 17:28. It can also mean 'he', 'she', or 'it'.

Usage: Occurs in 7033 NT verses. KJV: the, this, that, one, he, she, it, etc See also: 1 Corinthians 1:1; 1 Corinthians 7:16; 1 Corinthians 11:24.

αγιου hagios G40 "holy" Adj-GSN

In the Bible, this word means holy or set apart, describing God and things dedicated to Him. It appears in Luke 1:49 and John 17:11, highlighting God's purity and majesty.

Definition: ἅγιος, -α, ον (τό ἅγός, religious awe; ἅζω, to venerate), [in LXX chiefly for קֹ֫דֶשׁ ;] primarily, dedicated to the gods, sacred (Hdt.; rare in Att., never in Hom., Hes. and Trag., who use ἁγνός), hence, holy, characteristic of God, separated to God, worthy of veneration. __1. Its highest application is to God himself, in his purity, majesty, and glory: Luk.1:49, Jhn.17:11, Rev.4:8. Hence __(a) of things and places which have a claim to reverence as sacred to God, e.g. the Temple: Mat.24:15, Heb.9:1; __(b) of persons employed by him, as angels: 1Th.3:13; prophets, Luk.1:70; apostles, Eph.3:5. __2. Applied to persons as separated to God's service: __(a) of Christ, Mrk.1:24, Jhn.6:69, Act.4:30; __(b) of Christians, Act.9:13, Rom.1:7, Heb.6:10, Rev.5:8. __3. In the moral sense of sharing God's purity: Mrk.6:20, Jhn.17:11, Act.3:14, Rev.3:7. __4. Of pure, clean sacrifices and offerings: 1Co.7:14, Eph.1:4. SYN.: ἁγνός, pure, both in ceremonial and spiritual sense; ἱερός (sacer), sacred, that which is inviolable because of its (external) relation to God; ὅσιος (sanctus as opposite to nefas), that which is based on everlasting ordinances of right. (Cf. Tr., Syn., §lxxxviii; DB, ii, 399 f.; Cremer, 34, 594-601; MM, VGT, see word) (AS)

Usage: Occurs in 228 NT verses. KJV: (most) holy (one, thing), saint See also: 1 Corinthians 1:2; Colossians 1:26; 1 Peter 1:12.

πνευματος pneuma G4151 "spirit/breath: spirit" Noun-GSN

The Greek word for spirit or breath refers to the vital principle or mental disposition of a person, as seen in John 3:8 and 1 Corinthians 5:5. It can also mean a superhuman spirit, like the Holy Spirit in Acts 2:2.

Definition: πνεῦμα, -τος, τό, [in LXX chiefly and very frequently for רוּחַ ;] __1. of air in motion; __(a) wind: Jhn.3:8; pl., Heb.1:7 (LXX); __(b) breath: π. ζωῆς, Rev.11:11; π. τοῦ στόματος, figuratively, 2Th.2:8 (cf. Ps 32 (33)6). __2. Of the vital principle, the spirit (Arist., Polyb., al.): Luk.8:55, Jhn.19:30, Act.7:59, al.; opposite to σάρξ, Mat.26:41, Mrk.14:38, 1Co.5:5, al.; to σῶμα, Rom.8:10, 1Co.6:17 7:34, 1Pe.4:6; to ψυχή, Php.1:27, Heb.4:12; τὸ π. καὶ ἡ ψ. καὶ τ. σῶμα, 1Th.5:23 (M, Th., in l.); dative, τῷ π., in spirit, Mrk.2:8 8:12, Jhn.11:33 13:21, Act.18:25, Rom.12:11, 1Co.7:34, 1Pe.3:18, al.; of the human spirit of Christ, Rom.1:4, 1Ti.3:16. __3. spirit, i.e. frame of mind, disposition, influence: Luk.1:17, Rom.8:15, 1Co.4:21, Gal 6:1, Eph.2:2, 2Ti.1:7, 1Jn.4:6, al. __4. An incorporeal being, a spirit: Luk.24:37, 39 Act.23:8; π. ὁ θεός, God is spirit, Jhn.4:24; πατὴρ τῶν π., Heb.12:9; of disembodied human beings, Heb.12:23, 1Pe.3:19 (ICC, in l.; DB, iii, 795); of angels. Heb.1:14; of demons or evil spirits, Mat.8:16, Mrk.9:20, Luk.9:39, al.; π. πύθυωνα, Act.16:16; πνεύματα δαιμονίων, Rev.16:14; π. δαιμονίου ἀκαθάρτου, Luk.4:33; π. ἀσθενείας (Bl., §35, 5), Luk.13:11; π. ἀκάθαρτον, Mat.10:1, Mrk.1:23, Luk.4:36, Act.5:16; π. ἄλαλον (καὶ κωφόν), Mrk.9:17, 25; πονηρόν, Luk.7:21, Act.19:12, al. __5. Of the Holy Spirit, π. ἅγιον, τὸ ἅ. π., τὸ π. τὸ ἅ. τὸ π., π. (the article as a rule being used when the Spirit is regarded as a Person or a Divine Power, and omitted when the reference is to an operation, influence or gift of the Spirit; see WM, 151:5; Bl., §46, 7): anarth., Mat.1:18 3:11, 16 4:1, Mrk.1:8 (Swete, in l.), ib.10, Luk.1:15, Jhn.7:39, Act.19:2, Rom.5:5, 1Co.2:4, al.; with art., Mat.4:1 12:31, 32 Mrk.1:10 3:29, Luk.2:26, Jhn.7:36 14:26, Act.4:31 5:3, Rom.8:16, al.; (τὸ) π. (τοῦ) θεοῦ, Mat.3:16, Rom.8:9, Eph.3:16, 1Jn.4:2, al.; τὸ π. τ. πατρός, Mat.10:20; π. θεοῦ ζῶντος, 2Co.3:3; (τὸ) π. τοῦ κυρίου, Luk.4:18, Act.5:9 8:39; τὸ π. Ἰησοῦ, Act.16:7; Χριστοῦ, Rom.8:9; Ἰησοῦ Χριστοῦ, Php.1:19; τὸ π. τ. ἀληθείας, Jhn.15:26 16:13, 1Jn.4:6; λείγει (μαρτυρεῖ) τὸ π. (τὸ ἅγιον), Act.21:11 28:25, 1Ti.4:1, Heb.3:7 10:15, Rev.14:13; before τ. ἐκκλησίαις, Rev.2:7, 11 17, 29, 3:6, 12, 22; ἐν τ. π., Luk.2:27; κατὰ πνεῦμα, Rom.8:4, 5; ἐξ ὕδατος καὶ π., Jhn.3:5, διὰ πνεύματος αἰωνίου, Heb.9:14; ἐν ἁγιασμῷ πνεύματος, 2Th.2:13, 1Pe.1:2; ἓν π., 1Co.12:13, Eph.2:18 4:4; ὁ δὲ κύριος τὸ π. ἐστιν, 2Co.3:17; of that which is effected or governed by the Spirit, opposite to γράμμα, Rom.2:29 7:6, 2Co.3:6. SYN.: νοῦς, which in NT is contrasted with π. as "the action of the understanding in man with that of the spiritual or ecstatic impulse" (DB, iv, 612); ψυχή — the usual term in cl. psychology—in NT, "expresses man as apart from God, a separate individual, π. expresses man as drawing his life from God" (DB, 1-vol., 872). (AS)

Usage: Occurs in 350 NT verses. KJV: ghost, life, spirit(-ual, -ually), mind See also: 1 Corinthians 2:4; Acts 7:59; 1 Peter 1:2.

Study Notes — Matthew 28:19

Show Verse Quote Highlights

Context
Cross References
Matthew 28:19 Summary
Frequently Asked Questions
Reflection Questions
Gill's Exposition on Matthew 28:19
Jamieson-Fausset-Brown on Matthew 28:19
Matthew Poole's Commentary on Matthew 28:19
Trapp's Commentary on Matthew 28:19
Ellicott's Commentary on Matthew 28:19
Adam Clarke's Commentary on Matthew 28:19
Cambridge Bible on Matthew 28:19
Barnes' Notes on Matthew 28:19
Whedon's Commentary on Matthew 28:19
Sermons on Matthew 28:19

Context — The Great Commission

17When they saw Him, they worshiped Him, but some doubted. 18Then Jesus came to them and said, “All authority in heaven and on earth has been given to Me.

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

20and teaching them to obey all that I have commanded you. And surely I am with you always, even to the end of the age.”

Cross References

	Reference	Text (BSB)
1	Mark 16:15–16	And He said to them, “Go into all the world and preach the gospel to every creature. Whoever believes and is baptized will be saved, but whoever does not believe will be condemned.
2	Acts 2:38–39	Peter replied, “Repent and be baptized, every one of you, in the name of Jesus Christ for the forgiveness of your sins, and you will receive the gift of the Holy Spirit. This promise belongs to you and your children and to all who are far off—to all whom the Lord our God will call to Himself.”
3	Acts 1:8	But you will receive power when the Holy Spirit comes upon you, and you will be My witnesses in Jerusalem, and in all Judea and Samaria, and to the ends of the earth.”
4	Luke 24:47–48	and in His name repentance and forgiveness of sins will be proclaimed to all nations, beginning in Jerusalem. You are witnesses of these things.
5	Acts 19:3–5	“Into what, then, were you baptized?” Paul asked. “The baptism of John,” they replied. Paul explained: “John’s baptism was a baptism of repentance. He told the people to believe in the One coming after him, that is, in Jesus.” On hearing this, they were baptized into the name of the Lord Jesus.
6	Isaiah 49:6	He says: “It is not enough for You to be My Servant, to raise up the tribes of Jacob, and to restore the protected ones of Israel. I will also make You a light for the nations, to bring My salvation to the ends of the earth.”
7	Galatians 3:27	For all of you who were baptized into Christ have clothed yourselves with Christ.
8	Acts 13:46–47	Then Paul and Barnabas answered them boldly: “It was necessary to speak the word of God to you first. But since you reject it and do not consider yourselves worthy of eternal life, we now turn to the Gentiles. For this is what the Lord has commanded us: ‘I have made you a light for the Gentiles, to bring salvation to the ends of the earth.’ ”
9	Acts 10:47–48	“Can anyone withhold the water to baptize these people? They have received the Holy Spirit just as we have!” So he ordered that they be baptized in the name of Jesus Christ. Then they asked him to stay for a few days.
10	Romans 6:3–4	Or aren’t you aware that all of us who were baptized into Christ Jesus were baptized into His death? We were therefore buried with Him through baptism into death, in order that, just as Christ was raised from the dead through the glory of the Father, we too may walk in newness of life.

Matthew 28:19 Summary

This verse is a command from Jesus to His followers to go and make disciples of all nations, baptizing them in the name of the Father, the Son, and the Holy Spirit. This means that we are called to share the good news of Jesus Christ with people from all over the world and to help them become His followers, as seen in Acts 1:8. As we do this, we are to baptize them as a symbol of their new faith, and teach them to obey Jesus' commands, just like He taught us (Matthew 28:20, John 14:15). By following Jesus' commands, we can experience the joy of being part of His mission to reach the world with His love.

Frequently Asked Questions

What does it mean to make disciples of all nations?

To make disciples means to help people become followers of Jesus Christ, teaching them to obey His commands and baptizing them in the name of the Father, the Son, and the Holy Spirit, as seen in Matthew 28:19, and as Jesus taught in Matthew 28:20, and as the early church practiced in Acts 2:41-42.

Why is baptism important in this verse?

Baptism is a symbolic act that publicly declares a person's faith in Jesus Christ, as seen in Romans 6:4, and it is an essential step in the process of making disciples, as commanded in Matthew 28:19.

How does the authority of Jesus relate to the command to make disciples?

Jesus' authority in heaven and on earth, as stated in Matthew 28:18, gives Him the power to command His followers to make disciples of all nations, and it is this same authority that enables believers to carry out this command, as seen in Matthew 28:19-20.

What is the significance of the Trinity in this verse?

The mention of the Father, the Son, and the Holy Spirit in Matthew 28:19 highlights the unity and cooperation of the Trinity in the work of salvation, as seen in 2 Corinthians 13:14, and it emphasizes the importance of honoring and worshiping all three Persons of the Godhead.

Reflection Questions

What does it mean for me to be a disciple of Jesus Christ, and how can I live out this calling in my daily life?
How can I be involved in making disciples of all nations, whether through local evangelism or global missions?
What role does baptism play in my own spiritual journey, and how can I use my baptism as a testimony to share with others?
In what ways can I teach others to obey Jesus' commands, and how can I model obedience in my own life?

Gill's Exposition on Matthew 28:19

Go ye therefore,.... Into all the world; some into one place, and some into another; since his power and authority, and so now the commission he gave them, reached every where: before it was confined

Jamieson-Fausset-Brown on Matthew 28:19

Go ye therefore, and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost: Go ye therefore, and teach all nations , [ matheeteusate (G3100)] - rather,

Matthew Poole's Commentary on Matthew 28:19

See Poole on "".

Trapp's Commentary on Matthew 28:19

19 Go ye therefore, and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost: Ver. 19. Go ye therefore] In this my strength, as Gideon did against the Midianites, Judges 7:13; and though but a barley cake, coarse and contemptible, yet shall ye overthrow the world’ s tents, yea, the strongholds of Satan; though you have but lamps and pitchers in your hands, yet shall ye achieve great matters. The apostles were those white horses whereupon the Lord Christ sitting went forth conquering and to conquer. Britannorum inaccessa Romanis loca, Christo patuerunt, saith Tertullian. The Burgundians, much afflicted by the Huns, fled to Christ the God of the Christians; whom, after a long dispute, they determined to be a great God, and a great King above all gods. Sir Francis Drake tells us of twelve martyrs burnt for religion at Lima in Mexico, not two months before his coming thither. And he that set forth New England’ s firstfruits, assures us of some of those natives, that being converted to the faith, lived Christianly, and died comfortably. And teach all nations] Gr. disciple them, μαθητευσατε, Discipulate, make them Christians first, and then teach them to observe, &c., Matthew 28:20, as in baptism they have promised; for otherwise it was pity that font water was ever spilt upon their faces. In the kingdom of Congo, in Africa, many different heathens, by the persuasion of the Portugals, arriving there, were content to become Christians, and to be baptized; allowing of the principles of religion, and professing Christ, till the priests pressed them to lead their lives according to their profession; which the most of them in no case enduring, they returned back again to their Gentilism. As for the Spanish converts in Mexico, they so little remember their covenant made with Christ in baptism, that many times they forgot their very names soon after they have been baptized. Baptizing them into the name of, &c.] That is, consecrating them unto the sincere service of the sacred Trinity, and confirming them by this holy sacrament, in the faith of the forgiveness of their sins, and in the hope of life eternal. This is the end, use, and efficacy of baptism; which, Piscator saith, few of the Fathers rightly understood; those Popish asses certainly did not, who moved this foolish question, An asinus bibens ex baptismo bibat aquam baptismi, et sic asinus dicendus sic baptisatus. Pity but these questionites had been present, when the young scholar reading publicly the fifth of the First of Corinthians for probation sake, at the college of Bamberg, when he came to that passage, Expurgate vetus fermentum, &c. Sicut estis Azymi, he not understanding the word Azymi, unleaven bread, read, Sicut estis asini. The wiser sort of prebendaries (clergy) there present said among themselves, Cum a sapientioribus nolumus huiusmodi audire, a pueris audire cogimur. Children and fools usually tell the truth. Melancth. apud Manl.

Ellicott's Commentary on Matthew 28:19

(19) Teach all nations.—Better, make disciples of all the heathen. The Greek verb is the same as that which is rendered “instructed” in Matthew 13:52, and is formed from the noun for “disciple.” The words recognise the principle of a succession in the apostolic office. The disciples, having learnt fully what their Master, their Rabbi, had to teach them, were now to become in their turn, as scribes of the kingdom of heaven, the teachers of others. It is, to say the least, suggestive that in this solemn commission, stress should be laid on the teaching, rather than on what is known as the sacerdotal element, of the Christian ministry; but the inference that that element is altogether excluded requires to be balanced by a careful study of the words of Joh 20:23, which seem at first sight to point in an opposite direction. (See Note on John 20:23.) The words rendered “all nations” are the same as those in Matthew 25:32. and, as commonly used by the Jews, would point to the Gentile nations of the world, as distinguished from the people of Israel. They are therefore an emphatic expansion of the commission given in Matthew 10:5. And it is every way interesting that this full declaration of the universality of the Gospel should be specially recorded in the Gospel written, as we see throughout, specially for Jews. Baptizing them in the name of the Father.—We have to deal (1) with the form, (2) with the substance. As regards (1) we have to explain why, with this command so recently given, the baptisms recorded in the Acts (Acts 2:38; Acts 10:48; Acts 19:5), and referred to in the Epistles (Romans 6:3; Galatians 3:27). are in (or rather, into) “the name of the Lord Jesus,” or “of Christ.” What has been noted as to the true meaning of the word “nations” seems the best solution of the difficulty which thus presents itself. It was enough for converts from the house of Israel, already of the family of God, to be baptised into the name of Jesus as the Messiah, as the condition of their admission into the Church which He had founded. By that confession they gave a fresh life to doctrines which they had partially received before, and belief in the Father and the Spirit was virtually implied in their belief in Jesus as the incarnate Son. For the heathen the case stood otherwise, They had worshipped “gods many and lords many” (1 Corinthians 8:5), had been “without God in the world” (Ephesians 2:12), and so they had not known the Father. (2) There remains the question, What is meant by being baptised “into a name”? The answer is to be found in the fact so prominent in the Old Testament (e.g. Exodus 3:14-15), that the Name of God is a revelation of what He is.

Adam Clarke's Commentary on Matthew 28:19

Verse 19. Go ye therefore] Because I have the authority aforesaid, and can send whomsoever I will to do whatsoever I please: - teach, μαθητευσατε, make disciples of all nations, bring them to an acquaintance with God who bought them, and then baptize them in the name of the Father. It is natural to suppose that adults were the first subjects of baptism; for as the Gospel was, in a peculiar manner, sent to the Gentiles, they must hear and receive it, before they could be expected to renounce their old prejudices and idolatries, and come into the bonds of the Christian covenant. But, certainly, no argument can be drawn from this concession against the baptism of children. When the Gentiles and Jews had received the faith and blessings of the Gospel, it is natural enough to suppose they should wish to get their children incorporated with the visible Church of Christ; especially if, as many pious and learned men have believed, baptism succeeded to circumcision, which I think has never yet been disproved. The apostles knew well that the Jews not only circumcised the children of proselytes, but also baptized them; and as they now received a commission to teach and proselyte all the nations, and baptize them in the name of the holy Trinity, they must necessarily understand that infants were included: nor could they, the custom of their country being considered, have understood our Lord differently, unless he had, in the most express terms, said that they were not to baptize children, which neither he nor his apostles ever did. And as to the objection, that the baptized were obliged to profess their faith, and that, therefore, only adults should be baptized, there is no weight at all in it; because what is spoken of such refers to those who, only at that period of life, heard the Gospel, and were not born of parents who had been Christians; therefore they could not have been baptized into the Christian faith, forasmuch as no such faith was at their infancy preached in the world. That the children and even infants, of proselytes, were baptized among the Jews, and reputed, in consequence, clean, and partakers of the blessings of the covenant, see proved at large by Wetstein, in his note on Matthew 3:16. See Clarke on Matthew 3:6, and particularly See Clarke on Mr 16:16. In the name of the Father, c.] Baptism, properly speaking, whether administered by dipping or sprinkling, signifies a full and eternal consecration of the person to the service and honour of that Being in whose name it is administered but this consecration can never be made to a creature; therefore the Father, and the Son, and the Holy Spirit, are not creatures. Again, baptism is not made in the name of a quality or attribute of the Divine nature; therefore the Father, and the Son, and the Holy Spirit, are not qualities or attributes of the Divine nature.

Cambridge Bible on Matthew 28:19

19. therefore] i. e. because Christ hath all power in heaven and earth. The word however is omitted in the leading MSS. teach] Properly, make disciples of. The same mistranslation occurs Acts 14:21, “having taught,” see ch. Matthew 13:52, Matthew 27:57, where the same word is used. Teaching, Matthew 28:20, = “instructing.” “Make disciples of all nations by baptism and by instruction.” in the name] Rather, into the name. Jewish proselytes were baptized into the name of the Father; Jesus adds the names of the Son and of the Holy Ghost. In the instances of baptism recorded in the Acts 2:38; Acts 8:16; Acts 10:48; Acts 19:5, the name of Jesus Christ (or the Lord Jesus) alone occurs in the baptismal formula, but the promise of the Holy Ghost is given (Acts 2:38), or the gift of the Holy Ghost follows the rite (Matthew 8:17, Matthew 19:6), or precedes it (Acts 10:44; Acts 10:47).

Barnes' Notes on Matthew 28:19

Go ye therefore - “Because” all power is mine, go! I can defend you. The world is placed under my control. It is redeemed. It is given me in promise by my Father, as the purchase of my death. Though you are weak, yet I am strong!

Whedon's Commentary on Matthew 28:19

19. Go ye therefore — Therefore, that is, because all power is given unto me.

Sermons on Matthew 28:19

	Sermon	Description
	Authority Over Demons by Corrie Ten Boom	In this sermon, Corey Ten Boom shares her personal experiences of preaching the gospel and casting out demons. She recounts a time when she was in a concentration camp and witnesse
	A Three-Fold Vision by Leonard Ravenhill	In this sermon, the preacher discusses the importance of vision and obedience to God's will. He emphasizes the need for a cleansing wave of revival in a nation plagued by immoralit
	(1 Peter - Part 16): christ...foreordained, Manifest by A.W. Tozer	In this sermon, the speaker expresses a deep sense of urgency and awareness of the approaching judgment of God. He emphasizes that the earth is growing old and that a mere blink of
	Powerful Testimony by Corrie Ten Boom	In this sermon, the speaker shares his joy in preaching the word of God and bringing comfort to Christians. He expresses his desire to reach out to the communists and asks God for
	A Man on the Go by Warren Wiersbe	In this sermon, the speaker discusses the criticisms that the Apostle Paul faced in his ministry. Paul was criticized for constantly moving around, changing his plans, and preachin
	Christ's Call Follow in My Footsteps by K.P. Yohannan	In this sermon, the preacher emphasizes the importance of self-denial and sacrificing our own desires for the sake of the cross and Calvary. He shares a personal story of his wife'
	In Everything by Prayer by A.W. Tozer	In this sermon, the preacher emphasizes the importance of prayer in everything we do in God's Church. He shares a personal anecdote about listening to an interview where the interv