Matius 12:14

12:14 But the Pharisees went out and plotted against him, as to how they could assassinate ¹  him.

Matius 22:7

22:7 The ²  king was furious! He sent his soldiers, and they put those murderers to death ³  and set their city ⁴  on fire.

Matius 26:52

26:52 Then Jesus said to him, “Put your sword back in its place! ⁵  For all who take hold of the sword will die by the sword.

Matius 8:25

8:25 So they came ⁶  and woke him up saying, “Lord, save us! We are about to die!”

Matius 18:14

18:14 In the same way, your Father in heaven is not willing that one of these little ones be lost.

Matius 10:28

10:28 Do ⁷  not be afraid of those who kill the body ⁸  but cannot kill the soul. Instead, fear the one who is able to destroy both soul and body in hell. ⁹ 

Matius 6:19-20

Lasting Treasure

6:19 “Do not accumulate for yourselves treasures on earth, where moth ¹⁰  and rust destroy and where thieves break in and steal. 6:20 But accumulate for yourselves treasures in heaven, where moth and rust do not destroy, and thieves do not break in and steal.

Matius 24:15

The Abomination of Desolation

24:15 “So when you see the abomination of desolation ¹¹  – spoken about by Daniel the prophet – standing in the holy place (let the reader understand),

Matius 7:13

The Narrow Gate

7:13 “Enter through the narrow gate, because the gate is wide and the way is spacious that leads to destruction, and there are many who enter through it.

Matius 24:39

24:39 And they knew nothing until the flood came and took them all away. ¹²  It will be the same at the coming of the Son of Man. ¹³ 

Matius 12:25

12:25 Now when Jesus ¹⁴  realized what they were thinking, he said to them, ¹⁵  “Every kingdom divided against itself is destroyed, ¹⁶  and no town or house divided against itself will stand.

Matius 9:17

9:17 And no one pours new wine into old wineskins; ¹⁷  otherwise the skins burst and the wine is spilled out and the skins are destroyed. Instead they put new wine into new wineskins ¹⁸  and both are preserved.”

Matius 27:20

27:20 But the chief priests and the elders persuaded the crowds to ask for Barabbas and to have Jesus killed.

Matius 21:41

21:41 They said to him, “He will utterly destroy those evil men! Then he will lease the vineyard to other tenants who will give him his portion at the harvest.”

Matius 24:35

24:35 Heaven and earth will pass away, but my words will never pass away. ¹⁹ 

Matius 5:29

5:29 If your right eye causes you to sin, tear it out and throw it away! It is better to lose one of your members than to have your whole body thrown into hell. ²⁰ 

Matius 2:13

The Escape to Egypt

2:13 After they had gone, an ²¹  angel of the Lord ²²  appeared to Joseph in a dream and said, “Get up, take the child and his mother and flee to Egypt, and stay there until I tell you, for Herod ²³  is going to look for the child to kill him.”

Matius 12:26

12:26 So if ²⁴  Satan casts out Satan, he is divided against himself. How then will his kingdom stand?

Matius 16:26

16:26 For what does it benefit a person ²⁵  if he gains the whole world but forfeits his life? Or what can a person give in exchange for his life?

Matius 5:30

5:30 If your right hand causes you to sin, cut it off and throw it away! It is better to lose one of your members than to have your whole body go into hell.

Matius 23:29

23:29 “Woe to you, experts in the law ²⁶  and you Pharisees, hypocrites! You ²⁷  build tombs for the prophets and decorate the graves ²⁸  of the righteous.

Matius 24:22

24:22 And if those days had not been cut short, no one would be saved. But for the sake of the elect those days will be cut short.

[12:14]  ¹ tn Grk “destroy.”

[22:7]  ² tn Here δέ (de) has not been translated.

[22:7]  ³ tn Grk “he sent his soldiers, destroyed those murderers.” The verb ἀπώλεσεν (apwlesen) is causative, indicating that the king was the one behind the execution of the murderers. In English the causative idea is not expressed naturally here; either a purpose clause (“he sent his soldiers to put those murderers to death”) or a relative clause (“he sent his soldier who put those murderers to death”) is preferred.

[22:7]  ⁴ tn The Greek text reads here πόλις (polis), which could be translated “town” or “city.” The prophetic reference is to the city of Jerusalem, so “city” is more appropriate here.

[26:52]  ⁵ tn The translation “put your sword back in its place” for this phrase is given in L&N 85.52.

[8:25]  ⁶ tn The participle προσελθόντες (proselqonte") has been translated as a finite verb due to requirements of contemporary English style.

[10:28]  ⁷ tn Here καί (kai) has not been translated.

[10:28]  ⁸ sn Judaism had a similar exhortation in 4 Macc 13:14-15.

[10:28]  ⁹ sn See the note on the word hell in 5:22.

[6:19]  ¹⁰ tn The term σής (shs) refers to moths in general. It is specifically the larvae of moths that destroy clothing by eating holes in it (L&N 4.49; BDAG 922 s.v.). See Jas 5:2, which mentions “moth-eaten” clothing.

[24:15]  ¹¹ sn The reference to the abomination of desolation is an allusion to Dan 9:27. Though some have seen the fulfillment of Daniel’s prophecy in the actions of Antiochus IV (or a representative of his) in 167 b.c., the words of Jesus seem to indicate that Antiochus was not the final fulfillment, but that there was (from Jesus’ perspective) still another fulfillment yet to come. Some argue that this was realized in a.d. 70, while others claim that it refers specifically to Antichrist and will not be fully realized until the period of the great tribulation at the end of the age (cf. Mark 13:14, 19, 24; Rev 3:10).

[24:39]  ¹² sn Like the flood that came and took them all away, the coming judgment associated with the Son of Man will condemn many.

[24:39]  ¹³ tn Grk “So also will be the coming of the Son of Man.”

[12:25]  ¹⁴ tc The majority of mss read ὁ ᾿Ιησοῦς (Jo Ihsous, “Jesus”), which clarifies who is the subject of the sentence. Although the shorter text is attested in far fewer witnesses (̲¹ א B D 892* sy^s,c sa bo), both the pedigree of the mss and the strong internal evidence (viz., scribes were not prone to intentionally delete the name of Jesus) argue for the omission of Jesus’ name. The name has been included in the translation, however, for clarity.

[12:25]  ¹⁵ sn Jesus here demonstrated the absurdity of the thinking of the religious leaders who maintained that he was in league with Satan and that he actually derived his power from the devil. He first teaches (vv. 25-28) that if he casts out demons by the ruler of the demons, then in reality Satan is fighting against himself, with the result that his kingdom has come to an end. He then teaches (v. 29) about tying up the strong man to prove that he does not need to align himself with the devil because he is more powerful. Jesus defeated Satan at his temptation (4:1-11) and by his exorcisms he clearly demonstrated himself to be stronger than the devil. The passage reveals the desperate condition of the religious leaders, who in their hatred for Jesus end up attributing the work of the Holy Spirit to Satan (a position for which they will be held accountable, 12:31-32).

[12:25]  ¹⁶ tn Or “is left in ruins.”

[9:17]  ¹⁷ sn Wineskins were bags made of skin or leather, used for storing wine in NT times. As the new wine fermented and expanded, it would stretch the new wineskins. Putting new (unfermented) wine in old wineskins, which had already been stretched, would result in the bursting of the wineskins.

[9:17]  ¹⁸ sn The meaning of the saying new wine into new wineskins is that the presence and teaching of Jesus was something new and signaled the passing of the old. It could not be confined within the old religion of Judaism, but involved the inauguration and consummation of the kingdom of God.

[24:35]  ¹⁹ sn The words that Jesus predicts here will never pass away. They are more stable and lasting than creation itself. For this kind of image, see Isa 40:8; 55:10-11.

[5:29]  ²⁰ sn On this word here and in the following verse, see the note on the word hell in 5:22.

[2:13]  ²¹ tn Grk “behold, an angel.” The Greek word ἰδού (idou) has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).

[2:13]  ²² tn Or “the angel of the Lord.” See the note on the word “Lord” in 1:20.

[2:13]  ²³ sn See the note on King Herod in 2:1. Herod the Great was particularly ruthless regarding the succession to his throne.

[12:26]  ²⁴ tn This first class condition, the first of three “if” clauses in the following verses, presents the example vividly as if it were so. In fact, all three conditions in these verses are first class. The examples are made totally parallel. The expected answer is that Satan’s kingdom will not stand, so the suggestion makes no sense. Satan would not seek to heal.

[16:26]  ²⁵ tn Grk “a man,” but ἄνθρωπος (anqrwpo") is used in a generic sense here to refer to both men and women.

[23:29]  ²⁶ tn Or “scribes.” See the note on the phrase “experts in the law” in 2:4.

[23:29]  ²⁷ tn Grk “Because you.” Here ὅτι (Joti) has not been translated.

[23:29]  ²⁸ tn Or perhaps “the monuments” (see L&N 7.75-76).