Matthew 16:25

16:25 For whoever wants to save his life ¹  will lose it, ²  but whoever loses his life for my sake will find it.

Matthew 17:22

Second Prediction of Jesus’ Death and Resurrection

17:22 When ³  they gathered together in Galilee, Jesus told them, “The Son of Man is going to be betrayed into the hands of men. ⁴ 

Matthew 18:25

18:25 Because ⁵  he was not able to repay it, ⁶  the lord ordered him to be sold, along with ⁷  his wife, children, and whatever he possessed, and repayment to be made.

Matthew 20:7

20:7 They said to him, ‘Because no one hired us.’ He said to them, ‘You go and work in the vineyard too.’

Matthew 20:18

20:18 “Look, we are going up to Jerusalem, and the Son of Man will be handed over to the chief priests and the experts in the law. ⁸  They will condemn him to death,

Matthew 22:21

22:21 They replied, ⁹  “Caesar’s.” He said to them, ¹⁰  “Then give to Caesar the things that are Caesar’s, and to God the things that are God’s.” ¹¹ 

Matthew 24:14-15

24:14 And this gospel of the kingdom will be preached throughout the whole inhabited earth as a testimony to all the nations, ¹²  and then the end will come.

The Abomination of Desolation

24:15 “So when you see the abomination of desolation ¹³  – spoken about by Daniel the prophet – standing in the holy place (let the reader understand),

Matthew 24:38

24:38 For in those days before the flood, people ¹⁴  were eating and drinking, marrying and giving in marriage, until the day Noah entered the ark.

[16:25]  ¹ tn Or “soul” (throughout vv. 25-26).

[16:25]  ² sn The point of the saying whoever wants to save his life will lose it is that if one comes to Jesus then rejection by many will certainly follow. If self-protection is a key motivation, then one will not respond to Jesus and will not be saved. One who is willing to risk rejection will respond and find true life.

[17:22]  ³ tn Here δέ (de) has not been translated.

[17:22]  ⁴ tn The plural Greek term ἀνθρώπων (anqrwpwn) is considered by some to be used here in a generic sense, referring to both men and women (cf. NRSV “into human hands”; TEV, CEV “to people”). However, because this can be taken as a specific reference to the group responsible for Jesus’ arrest, where it is unlikely women were present (cf. Matt 26:47-56; Mark 14:43-52; Luke 22:47-53; John 18:2-12), the word “men” has been retained in the translation. There may also be a slight wordplay with “the Son of Man” earlier in the verse.

[18:25]  ⁵ tn Here δέ (de) has not been translated.

[18:25]  ⁶ tn The word “it” is not in the Greek text, but is implied. Direct objects were often omitted in Greek when clear from the context.

[18:25]  ⁷ tn Grk “and his wife.”

[20:18]  ⁷ tn Or “and the scribes.” See the note on the phrase “experts in the law” in 2:4.

[22:21]  ⁹ tn Grk “they said to him.”

[22:21]  ¹⁰ tn Grk “then he said to them.” τότε (tote) has not been translated to avoid redundancy.

[22:21]  ¹¹ sn Jesus’ answer to give to Caesar the things that are Caesar’s, and to God the things that are God’s was a both/and, not the questioners’ either/or. So he slipped out of their trap.

[24:14]  ¹¹ tn Or “all the Gentiles” (the same Greek word may be translated “nations” or “Gentiles”).

[24:15]  ¹³ 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).

[24:38]  ¹⁵ tn Grk “they,” but in an indefinite sense, “people.”