Matthew 19:25

19:25 The ¹  disciples were greatly astonished when they heard this and said, “Then who can be saved?” ² 

Matthew 5:14

5:14 You are the light of the world. A city located on a hill cannot be hidden.

Matthew 6:27

6:27 And which of you by worrying can add even one hour to his life? ³ 

Matthew 7:18

7:18 A good tree is not able to bear bad fruit, nor a bad tree to bear good fruit.

Matthew 27:42

27:42 “He saved others, but he cannot save himself! He is the king of Israel! If he comes down ⁴  now from the cross, we will believe in him!

Matthew 3:9

3:9 and don’t think you can say to yourselves, ‘We have Abraham as our father.’ For I tell you that God can raise up children for Abraham from these stones!

Matthew 6:24

6:24 “No one can serve two masters, for either he will hate ⁵  the one and love the other, or he will be devoted to the one and despise ⁶  the other. You cannot serve God and money. ⁷ 

Matthew 12:29

12:29 How ⁸  else can someone enter a strong man’s ⁹  house and steal his property, unless he first ties up the strong man? Then he can thoroughly plunder the house. ¹⁰ 

Matthew 26:42

26:42 He went away a second time and prayed, ¹¹  “My Father, if this cup ¹²  cannot be taken away unless I drink it, your will must be done.”

[19:25]  ¹ tn Here δέ (de) has not been translated.

[19:25]  ² sn The assumption is that the rich are blessed, so if they risk exclusion, who is left to be saved?

[6:27]  ³ tn Or “a cubit to his height.” A cubit (πῆχυς, phcu") can measure length (normally about 45 cm or 18 inches) or time (a small unit, “hour” is usually used [BDAG 812 s.v.] although “day” has been suggested [L&N 67.151]). The term ἡλικία (Jhlikia) is ambiguous in the same way as πῆχυς (phcus). Most scholars take the term to describe age or length of life here, although a few refer it to bodily stature (see BDAG 436 s.v. 3 for discussion). Worry about length of life seems a more natural figure than worry about height. However, the point either way is clear: Worrying adds nothing to life span or height.

[27:42]  ⁵ tn Here the aorist imperative καταβάτω (katabatw) has been translated as a conditional imperative. This fits the pattern of other conditional imperatives (imperative + καί + future indicative) outlined by ExSyn 489.

[6:24]  ⁷ sn The contrast between hate and love here is rhetorical. The point is that one will choose the favorite if a choice has to be made.

[6:24]  ⁸ tn Or “and treat [the other] with contempt.”

[6:24]  ⁹ tn Grk “God and mammon.”

[12:29]  ⁹ tn Grk “Or how can.”

[12:29]  ¹⁰ sn The strong man here pictures Satan.

[12:29]  ¹¹ sn Some see the imagery here as similar to Eph 4:7-10, although no opponents are explicitly named in that passage. Jesus has the victory over Satan. Jesus’ acts of healing mean that the war is being won and the kingdom is coming.

[26:42]  ¹¹ tn Grk “saying.” The participle λέγων (legwn) is redundant here in contemporary English and has not been translated.

[26:42]  ¹² tn Grk “this”; the referent (the cup) has been specified in the translation for clarity.