Matius 27:35

27:35 When ¹  they had crucified ²  him, they divided his clothes by throwing dice. ³ 

Matius 13:50

13:50 and throw them into the fiery furnace, ⁴  where there will be weeping and gnashing of teeth.

Matius 13:42

13:42 They will throw them into the fiery furnace, ⁵  where there will be weeping and gnashing of teeth.

Matius 13:48

13:48 When it was full, they pulled it ashore, sat down, and put the good fish into containers and threw the bad away.

Matius 21:42

21:42 Jesus said to them, “Have you never read in the scriptures:

‘The stone the builders rejected has become the cornerstone. ⁶ 

This is from the Lord, and it is marvelous in our eyes’? ⁷ 

Matius 8:12

8:12 but the sons of the kingdom will be thrown out into the outer darkness, where there will be weeping and gnashing of teeth.” ⁸ 

Matius 18:9

18:9 And if your eye causes you to sin, tear it out and throw it away. It is better for you to enter into life with one eye than to have ⁹  two eyes and be thrown into fiery hell. ¹⁰ 

Matius 18:8

18:8 If ¹¹  your hand or your foot causes you to sin, ¹²  cut it off and throw it away. It is better for you to enter life crippled or lame than to have ¹³  two hands or two feet and be thrown into eternal fire.

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. ¹⁴ 

Matius 15:17

15:17 Don’t you understand that whatever goes into the mouth enters the stomach and then passes out into the sewer? ¹⁵ 

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 25:30

25:30 And throw that worthless slave into the outer darkness, where there will be weeping and gnashing of teeth.’

Matius 5:13

Salt and Light

5:13 “You are the salt ¹⁶  of the earth. But if salt loses its flavor, ¹⁷  how can it be made salty again? It is no longer good for anything except to be thrown out and trampled on by people.

Matius 22:13

22:13 Then the king said to his attendants, ‘Tie him up hand and foot and throw him into the outer darkness, where there will be weeping and gnashing of teeth!’

Matius 12:27

12:27 And if I cast out demons by Beelzebul, by whom do your sons ¹⁸  cast them ¹⁹  out? For this reason they will be your judges.

Matius 21:39

21:39 So ²⁰  they seized him, ²¹  threw him out of the vineyard, ²²  and killed him.

Matius 17:19

17:19 Then the disciples came ²³  to Jesus privately and said, “Why couldn’t we cast it out?”

Matius 12:26

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

Matius 10:1

Sending Out the Twelve Apostles

10:1 Jesus ²⁵  called his twelve disciples and gave them authority over unclean spirits ²⁶  so they could cast them out and heal every kind of disease and sickness. ²⁷ 

Matius 26:8

26:8 When ²⁸  the disciples saw this, they became indignant and said, “Why this waste?

Matius 12:24

12:24 But when the Pharisees ²⁹  heard this they said, “He does not cast out demons except by the power of Beelzebul, ³⁰  the ruler ³¹  of demons!”

Matius 9:33

9:33 After the demon was cast out, the man who had been mute spoke. The crowds were amazed and said, “Never has anything like this been seen in Israel!”

Matius 8:16

8:16 When it was evening, many demon-possessed people were brought to him. He drove out the spirits with a word, and healed all who were sick. ³² 

Matius 21:21

21:21 Jesus ³³  answered them, “I tell you the truth, ³⁴  if you have faith and do not doubt, not only will you do what was done to the fig tree, but even if you say to this mountain, ‘Be lifted up and thrown into the sea,’ it will happen.

Matius 4:18

The Call of the Disciples

4:18 As ³⁵  he was walking by the Sea of Galilee he saw two brothers, Simon (called Peter) and Andrew his brother, casting a net into the sea (for they were fishermen). ³⁶ 

Matius 24:51

24:51 and will cut him in two, ³⁷  and assign him a place with the hypocrites, where there will be weeping and gnashing of teeth.

Matius 20:6

20:6 And about five o’clock that afternoon ³⁸  he went out and found others standing around, and said to them, ‘Why are you standing here all day without work?’

Matius 11:23

11:23 And you, Capernaum, ³⁹  will you be exalted to heaven? ⁴⁰  No, you will be thrown down to Hades! ⁴¹  For if the miracles done among you had been done in Sodom, it would have continued to this day.

Matius 25:41

25:41 “Then he will say ⁴²  to those on his left, ‘Depart from me, you accursed, into the eternal fire that has been prepared for the devil and his angels!

Matius 1:11-12

1:11 and Josiah ⁴³  the father of Jeconiah and his brothers, at the time of the deportation to Babylon.

1:12 After ⁴⁴  the deportation to Babylon, Jeconiah became the father of Shealtiel, ⁴⁵  Shealtiel the father of Zerubbabel,

Matius 7:19

7:19 Every tree that does not bear good fruit is cut down and thrown into the fire.

Matius 1:17

1:17 So all the generations from Abraham to David are fourteen generations, and from David to the deportation to Babylon, fourteen generations, and from the deportation to Babylon to Christ, ⁴⁶  fourteen generations.

Matius 3:10

3:10 Even now the ax is laid at ⁴⁷  the root of the trees, and every tree that does not produce good fruit will be cut down and thrown into the fire.

Matius 8:31

8:31 Then the demons begged him, ⁴⁸  “If you drive us out, send us into the herd of pigs.”

Matius 9:34

9:34 But the Pharisees ⁴⁹  said, “By the ruler ⁵⁰  of demons he casts out demons.” ⁵¹ 

Matius 12:28

12:28 But if I cast out demons by the Spirit of God, then the kingdom of God ⁵²  has already overtaken ⁵³  you.

Matius 6:30

6:30 And if this is how God clothes the wild grass, ⁵⁴  which is here today and tomorrow is tossed into the fire to heat the oven, ⁵⁵  won’t he clothe you even more, ⁵⁶  you people of little faith?

Matius 5:25

5:25 Reach agreement ⁵⁷  quickly with your accuser while on the way to court, ⁵⁸  or he ⁵⁹  may hand you over to the judge, and the judge hand you over to the warden, and you will be thrown into prison.

Matius 13:47

13:47 “Again, the kingdom of heaven is like a net that was cast into the sea that caught all kinds of fish.

Matius 10:8

10:8 Heal the sick, raise the dead, ⁶⁰  cleanse lepers, cast out demons. Freely you received, freely give.

Matius 7:22

7:22 On that day, many will say to me, ‘Lord, Lord, didn’t we prophesy in your name, and in your name cast out demons and do ⁶¹  many powerful deeds?’

Matius 1:6

1:6 and Jesse the father of David the king.

David was the father of Solomon (by the wife of Uriah ⁶² ),

Matius 7:5

7:5 You hypocrite! First remove the beam from your own eye, and then you can see clearly to remove the speck from your brother’s eye.

Matius 18:30

18:30 But he refused. Instead, he went out and threw him in prison until he repaid the debt.

Matius 9:17

9:17 And no one pours new wine into old wineskins; ⁶³  otherwise the skins burst and the wine is spilled out and the skins are destroyed. Instead they put new wine into new wineskins ⁶⁴  and both are preserved.”

Matius 7:4

7:4 Or how can you say ⁶⁵  to your brother, ‘Let me remove the speck from your eye,’ while there is a beam in your own?

Matius 5:22

5:22 But I say to you that anyone who is angry with a brother ⁶⁶  will be subjected to judgment. And whoever insults ⁶⁷  a brother will be brought before ⁶⁸  the council, ⁶⁹  and whoever says ‘Fool’ ⁷⁰  will be sent ⁷¹  to fiery hell. ⁷² 

[27:35]  ¹ tn Here δέ (de) has not been translated.

[27:35]  ² sn See the note on crucified in 20:19.

[27:35]  ³ tn Grk “by throwing the lot” (probably by using marked pebbles or broken pieces of pottery). A modern equivalent, “throwing dice,” was chosen here because of its association with gambling. According to L&N 6.219 a term for “dice” is particularly appropriate.

[27:35]  sn An allusion to Ps 22:18.

[13:50]  ⁴ sn An allusion to Dan 3:6.

[13:42]  ⁵ sn A quotation from Dan 3:6.

[21:42]  ⁶ tn Or “capstone,” “keystone.” Although these meanings are lexically possible, the imagery in Eph 2:20-22 and 1 Cor 3:11 indicates that the term κεφαλὴ γωνίας (kefalh gwnia") refers to a cornerstone, not a capstone.

[21:42]  sn The stone the builders rejected has become the cornerstone. The use of Ps 118:22-23 and the “stone imagery” as a reference to Christ and his suffering and exaltation is common in the NT (see also Mark 12:10; Luke 20:17; Acts 4:11; 1 Pet 2:6-8; cf. also Eph 2:20). The irony in the use of Ps 118:22-23 here is that in the OT, Israel was the one rejected (or perhaps her king) by the Gentiles, but in the NT it is Jesus who is rejected by Israel.

[21:42]  ⁷ sn A quotation from Ps 118:22-23.

[8:12]  ⁸ sn Weeping and gnashing of teeth is a figure for remorse and trauma, which occurs here because of exclusion from God’s promise.

[18:9]  ⁹ tn Grk “than having.”

[18:9]  ¹⁰ tn Grk “the Gehenna of fire.”

[18:9]  sn See the note on the word hell in 5:22.

[18:8]  ¹¹ tn Here δέ (de) has not been translated.

[18:8]  ¹² sn In Greek there is a wordplay that is difficult to reproduce in English here. The verb translated “causes…to sin” (σκανδαλίζω, skandalizw) comes from the same root as the word translated “stumbling blocks” (σκάνδαλον, skandalon) in the previous verse.

[18:8]  ¹³ tn Grk “than having.”

[5:29]  ¹⁴ sn On this word here and in the following verse, see the note on the word hell in 5:22.

[15:17]  ¹⁵ tn Or “into the latrine.”

[5:13]  ¹⁶ sn Salt was used as seasoning or fertilizer (BDAG 41 s.v. ἅλας a), or as a preservative. If salt ceased to be useful, it was thrown away. With this illustration Jesus warned about a disciple who ceased to follow him.

[5:13]  ¹⁷ sn The difficulty of this saying is understanding how salt could lose its flavor since its chemical properties cannot change. It is thus often assumed that Jesus was referring to chemically impure salt, perhaps a natural salt which, when exposed to the elements, had all the genuine salt leached out, leaving only the sediment or impurities behind. Others have suggested that the background of the saying is the use of salt blocks by Arab bakers to line the floor of their ovens; under the intense heat these blocks would eventually crystallize and undergo a change in chemical composition, finally being thrown out as unserviceable. A saying in the Talmud (b. Bekhorot 8b) attributed to R. Joshua ben Chananja (ca. a.d. 90), when asked the question “When salt loses its flavor, how can it be made salty again?” is said to have replied, “By salting it with the afterbirth of a mule.” He was then asked, “Then does the mule (being sterile) bear young?” to which he replied: “Can salt lose its flavor?” The point appears to be that both are impossible. The saying, while admittedly late, suggests that culturally the loss of flavor by salt was regarded as an impossibility. Genuine salt can never lose its flavor. In this case the saying by Jesus here may be similar to Matt 19:24, where it is likewise impossible for the camel to go through the eye of a sewing needle.

[12:27]  ¹⁸ sn Most read your sons as a reference to Jewish exorcists (cf. “your followers,” L&N 9.4), but more likely this is a reference to the disciples of Jesus themselves, who are also Jewish and have been healing as well (R. J. Shirock, “Whose Exorcists are they? The Referents of οἱ υἱοὶ ὑμῶν at Matthew 12:27/Luke 11:19,” JSNT 46 [1992]: 41-51). If this is a reference to the disciples, then Jesus’ point is that it is not only him, but those associated with him whose power the hearers must assess. The following reference to judging also favors this reading.

[12:27]  ¹⁹ tn The pronoun “them” is not in the Greek text, but is implied. Direct objects were frequently omitted in Greek when clear from the context.

[21:39]  ²⁰ tn Here καί (kai) has been translated as “so” to indicate the implied result of the tenants’ decision to kill the son in v. 38.

[21:39]  ²¹ tn Grk “seizing him.” The participle λαβόντες (labontes) has been translated as attendant circumstance.

[21:39]  ²² sn Throwing the heir out of the vineyard pictures Jesus’ death outside of Jerusalem.

[17:19]  ²³ tn Grk “coming, the disciples said.” The participle προσελθόντες (proselqontes) has been translated as a finite verb to make the sequence of events clear in English.

[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.

[10:1]  ²⁵ tn Grk “And he.”

[10:1]  ²⁶ sn Unclean spirits refers to evil spirits.

[10:1]  ²⁷ tn Grk “and every [kind of] sickness.” Here “every” was not repeated in the translation for stylistic reasons.

[26:8]  ²⁸ tn Here δέ (de) has not been translated.

[12:24]  ²⁹ sn See the note on Pharisees in 3:7.

[12:24]  ³⁰ tn Grk “except by Beelzebul.”

[12:24]  sn Beelzebul is another name for Satan. So some people recognized Jesus’ work as supernatural, but called it diabolical.

[12:24]  ³¹ tn Or “prince.”

[8:16]  ³² sn Note how the author distinguishes healing from exorcism here, implying that the two are not identical.

[21:21]  ³³ tn Grk “And answering, Jesus said.” This is somewhat redundant and has been simplified in the translation.

[21:21]  ³⁴ tn Grk “Truly (ἀμήν, amhn), I say to you.”

[4:18]  ³⁵ tn Here δέ (de) has not been translated.

[4:18]  ³⁶ tn The two phrases in this verse placed in parentheses are explanatory comments by the author, parenthetical in nature.

[24:51]  ³⁷ tn The verb διχοτομέω (dicotomew) means to cut an object into two parts (L&N 19.19). This is an extremely severe punishment compared to the other two later punishments. To translate it simply as “punish” is too mild. If taken literally this servant is dismembered, although it is possible to view the stated punishment as hyperbole (L&N 38.12).

[20:6]  ³⁸ tn Grk “about the eleventh hour.”

[11:23]  ³⁹ sn Capernaum was a town on the northwest shore of the Sea of Galilee, 680 ft (204 m) below sea level. It was a major trade and economic center in the North Galilean region.

[11:23]  map For location see Map1 D2; Map2 C3; Map3 B2.

[11:23]  ⁴⁰ tn The interrogative particle introducing this question expects a negative reply.

[11:23]  ⁴¹ sn In the OT, Hades was known as Sheol. It is the place where the unrighteous will reside (Luke 10:15; 16:23; Rev 20:13-14).

[25:41]  ⁴² tn Here καί (kai) has not been translated.

[1:11]  ⁴³ sn Before the mention of Jeconiah, several medieval mss add Jehoiakim, in conformity with the genealogy in 1 Chr 3:15-16. But this alters the count of fourteen generations (v. 17). It is evident that the author is selective in his genealogy for a theological purpose.

[1:12]  ⁴⁴ tn Because of the difference between Greek style, which usually begins a sentence with a conjunction, and English style, which generally does not, the conjunction δέ (de) has not been translated here.

[1:12]  ⁴⁵ sn The Greek text and the KJV read Salathiel. Most modern English translations use the OT form of the name (cf. Ezra 3:2).

[1:17]  ⁴⁶ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[1:17]  sn See the note on Christ in 1:16.

[3:10]  ⁴⁷ sn Laid at the root. That is, placed and aimed, ready to begin cutting.

[8:31]  ⁴⁸ tn Grk “asked him, saying.” The participle λέγοντες (legontes) is redundant in contemporary English and has not been translated.

[9:34]  ⁴⁹ sn See the note on Pharisees in 3:7.

[9:34]  ⁵⁰ tn Or “prince.”

[9:34]  ⁵¹ tc Although codex Cantabrigiensis (D), along with a few other Western versional and patristic witnesses, lacks this verse, virtually all other witnesses have it. The Western text’s reputation for free alterations as well as the heightened climax if v. 33 concludes this pericope explains why these witnesses omitted the verse.

[12:28]  ⁵² sn The kingdom of God is a major theme of Jesus. It is a realm in which Jesus rules and to which those who trust him belong.

[12:28]  ⁵³ tn The phrase ἔφθασεν ἐφ᾿ ὑμᾶς (efqasen ef’ Juma") is quite important. Does it mean merely “approach” (which would be reflected in a translation like “has come near to you”) or actually “come upon” (as in the translation given above, “has already overtaken you,” which has the added connotation of suddenness)? Is the arrival of the kingdom merely anticipated or already in process? Two factors favor arrival over anticipation here. First, the prepositional phrase ἐφ᾿ ὑμᾶς (ef’ Jumas, “upon you”) in the Greek text suggests arrival (Dan 4:24, 28 Theodotion). Second, the following illustration in v. 29 looks at the healing as portraying Satan being overrun. So the presence of God’s authority has arrived. See also L&N 13.123 for the translation of φθάνω (fqanw) as “to happen to already, to come upon, to come upon already.”

[6:30]  ⁵⁴ tn Grk “grass of the field.”

[6:30]  ⁵⁵ tn Grk “into the oven.” The expanded translation “into the fire to heat the oven” has been used to avoid misunderstanding; most items put into modern ovens are put there to be baked, not burned.

[6:30]  sn The oven was most likely a rounded clay oven used for baking bread, which was heated by burning wood and dried grass.

[6:30]  ⁵⁶ sn The phrase even more is a typical form of rabbinic argumentation, from the lesser to the greater. If God cares for the little things, surely he will care for the more important things.

[5:25]  ⁵⁷ tn Grk “Make friends.”

[5:25]  ⁵⁸ tn The words “to court” are not in the Greek text but are implied.

[5:25]  ⁵⁹ tn Grk “the accuser.”

[10:8]  ⁶⁰ tc The majority of Byzantine minuscules, along with a few other witnesses (C³ K L Γ Θ 700* al), lack νεκροὺς ἐγείρετε (nekrou" ejgeirete, “raise the dead”), most likely because of oversight due to a string of similar endings (-ετε in the second person imperatives, occurring five times in v. 8). The longer version of this verse is found in several diverse and ancient witnesses such as א B C* (D) N 0281^vid Ë^1,13 33 565 al lat; P W Δ 348 have a word-order variation, but nevertheless include νεκροὺς ἐγείρετε. Although some Byzantine-text proponents charge the Alexandrian witnesses with theologically-motivated alterations toward heterodoxy, it is interesting to find a variant such as this in which the charge could be reversed (do the Byzantine scribes have something against the miracle of resurrection?). In reality, such charges of wholesale theologically-motivated changes toward heterodoxy are immediately suspect due to lack of evidence of intentional changes (here the change is evidently due to accidental omission).

[7:22]  ⁶¹ tn Grk “and in your name do.” This phrase was not repeated here in the translation for stylistic reasons.

[1:6]  ⁶² sn By the wife of Uriah, i.e., Bathsheba (cf. 2 Sam 11:3).

[9:17]  ⁶³ 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]  ⁶⁴ 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.

[7:4]  ⁶⁵ tn Grk “how will you say?”

[5:22]  ⁶⁶ tc The majority of mss read the word εἰκῇ (eikh, “without cause”) here after “brother.” This insertion has support from א² D L W Θ 0233 Ë^1,13 33 Ï it sy co Ir^lat Or^mss Cyp Cyr. Thus the Western, Caesarean, and Byzantine texttypes all include the word, while the best Alexandrian and some other witnesses (Ì⁶⁴ א* B 1424^mg pc aur vg Or Hier^mss) lack it. The ms evidence favors its exclusion, though there is a remote possibility that εἰκῇ could have been accidentally omitted from these witnesses by way of homoioarcton (the next word, ἔνοχος [enocos, “guilty”], begins with the same letter). An intentional change would likely arise from the desire to qualify “angry,” especially in light of the absolute tone of Jesus’ words. While “without cause” makes good practical sense in this context, and must surely be a true interpretation of Jesus’ meaning (cf. Mark 3:5), it does not commend itself as original.

[5:22]  ⁶⁷ tn Grk “whoever says to his brother ‘Raca,’” an Aramaic word of contempt or abuse meaning “fool” or “empty head.”

[5:22]  ⁶⁸ tn Grk “subjected,” “guilty,” “liable.”

[5:22]  ⁶⁹ tn Grk “the Sanhedrin.”

[5:22]  ⁷⁰ tn The meaning of the term μωρός (mwros) is somewhat disputed. Most take it to mean, following the Syriac versions, “you fool,” although some have argued that it represents a transliteration into Greek of the Hebrew term מוֹרֵה (moreh) “rebel” (Deut 21:18, 20; cf. BDAG 663 s.v. μωρός c).

[5:22]  ⁷¹ tn Grk “subjected,” “guilty,” “liable.”

[5:22]  ⁷² tn Grk “the Gehenna of fire.”

[5:22]  sn The word translated hell is “Gehenna” (γέεννα, geenna), a Greek transliteration of the Hebrew words ge hinnom (“Valley of Hinnom”). This was the valley along the south side of Jerusalem. In OT times it was used for human sacrifices to the pagan god Molech (cf. Jer 7:31; 19:5-6; 32:35), and it came to be used as a place where human excrement and rubbish were disposed of and burned. In the intertestamental period, it came to be used symbolically as the place of divine punishment (cf. 1 En. 27:2, 90:26; 4 Ezra 7:36).