Matius 16:12

16:12 Then they understood that he had not told them to be on guard against the yeast in bread, but against the teaching of the Pharisees and Sadducees.

Keluaran 12:15-19

12:15 For seven days ¹  you must eat ²  bread made without yeast. ³  Surely ⁴  on the first day you must put away yeast from your houses because anyone who eats bread made with yeast ⁵  from the first day to the seventh day will be cut off ⁶  from Israel.

12:16 On the first day there will be a holy convocation, ⁷  and on the seventh day there will be a holy convocation for you. You must do no work of any kind ⁸  on them, only what every person will eat – that alone may be prepared for you. 12:17 So you will keep the Feast of Unleavened Bread, because on this very ⁹  day I brought your regiments ¹⁰  out from the land of Egypt, and so you must keep this day perpetually as a lasting ordinance. ¹¹  12:18 In the first month, ¹²  from the fourteenth day of the month, in the evening, you will eat bread made without yeast until the twenty-first day of the month in the evening. 12:19 For seven days ¹³  yeast must not be found in your houses, for whoever eats what is made with yeast – that person ¹⁴  will be cut off from the community of Israel, whether a foreigner ¹⁵  or one born in the land.

Imamat 2:11

Additional Grain Offering Regulations

2:11 “‘No grain offering which you present to the Lord can be made with yeast, ¹⁶  for you must not offer up in smoke any yeast or honey as a gift to the Lord. ¹⁷ 

Markus 8:15

8:15 And Jesus ¹⁸  ordered them, ¹⁹  “Watch out! Beware of the yeast of the Pharisees ²⁰  and the yeast of Herod!”

Lukas 12:1

Fear God, Not People

12:1 Meanwhile, ²¹  when many thousands of the crowd had gathered so that they were trampling on one another, Jesus ²²  began to speak first to his disciples, “Be on your guard against ²³  the yeast of the Pharisees, ²⁴  which is hypocrisy. ²⁵ 

Lukas 12:1

Fear God, Not People

12:1 Meanwhile, ²⁶  when many thousands of the crowd had gathered so that they were trampling on one another, Jesus ²⁷  began to speak first to his disciples, “Be on your guard against ²⁸  the yeast of the Pharisees, ²⁹  which is hypocrisy. ³⁰ 

Kolose 1:6-8

1:6 that has come to you. Just as in the entire world this gospel ³¹  is bearing fruit and growing, so it has also been bearing fruit and growing ³²  among you from the first day you heard it and understood the grace of God in truth. 1:7 You learned the gospel ³³  from Epaphras, our dear fellow slave ³⁴  – a ³⁵  faithful minister of Christ on our ³⁶  behalf – 1:8 who also told us of your love in the Spirit.

Galatia 5:9

5:9 A little yeast makes the whole batch of dough rise! ³⁷ 

Galatia 5:2

5:2 Listen! I, Paul, tell you that if you let yourselves be circumcised, Christ will be of no benefit to you at all!

Titus 2:1

Conduct Consistent with Sound Teaching

2:1 But as for you, communicate the behavior that goes with ³⁸  sound teaching.

Titus 2:1

Conduct Consistent with Sound Teaching

2:1 But as for you, communicate the behavior that goes with ³⁹  sound teaching.

[12:15]  ¹ tn This expression is an adverbial accusative of time. The feast was to last from the 15th to the 21st of the month.

[12:15]  ² tn Or “you will eat.” The statement stresses their obligation – they must eat unleavened bread and avoid all leaven.

[12:15]  ³ tn The etymology of מַצּוֹת (matsot, “unleavened bread,” i.e., “bread made without yeast”) is uncertain. Suggested connections to known verbs include “to squeeze, press,” “to depart, go out,” “to ransom,” or to an Egyptian word “food, cake, evening meal.” For a more detailed study of “unleavened bread” and related matters such as “yeast” or “leaven,” see A. P. Ross, NIDOTTE 4:448-53.

[12:15]  ⁴ tn The particle serves to emphasize, not restrict here (B. S. Childs, Exodus [OTL], 183, n. 15).

[12:15]  ⁵ tn Heb “every eater of leavened bread.” The participial phrase stands at the beginning of the clause as a casus pendens, that is, it stands grammatically separate from the sentence. It names a condition, the contingent occurrences of which involve a further consequence (GKC 361 §116.w).

[12:15]  ⁶ tn The verb וְנִכְרְתָה (vÿnikhrÿtah) is the Niphal perfect with the vav (ו) consecutive; it is a common formula in the Law for divine punishment. Here, in sequence to the idea that someone might eat bread made with yeast, the result would be that “that soul [the verb is feminine] will be cut off.” The verb is the equivalent of the imperfect tense due to the consecutive; a translation with a nuance of the imperfect of possibility (“may be cut off”) fits better perhaps than a specific future. There is the real danger of being cut off, for while the punishment might include excommunication from the community, the greater danger was in the possibility of divine intervention to root out the evildoer (S. R. Driver, Exodus, 94). Gesenius lists this as the use of a perfect with a vav consecutive after a participle (a casus pendens) to introduce the apodosis (GKC 337 §112.mm).

[12:15]  sn In Lev 20:3, 5-6, God speaks of himself as cutting off a person from among the Israelites. The rabbis mentioned premature death and childlessness as possible judgments in such cases, and N. M. Sarna comments that “one who deliberately excludes himself from the religious community of Israel cannot be a beneficiary of the covenantal blessings” (Exodus [JPSTC], 58).

[12:16]  ⁷ sn This refers to an assembly of the people at the sanctuary for religious purposes. The word “convocation” implies that the people were called together, and Num 10:2 indicates they were called together by trumpets.

[12:16]  ⁸ tn Heb “all/every work will not be done.” The word refers primarily to the work of one’s occupation. B. Jacob (Exodus, 322) explains that since this comes prior to the fuller description of laws for Sabbaths and festivals, the passage simply restricts all work except for the preparation of food. Once the laws are added, this qualification is no longer needed. Gesenius translates this as “no manner of work shall be done” (GKC 478-79 §152.b).

[12:17]  ⁹ tn Heb “on the bone of this day.” The expression means “the substance of the day,” the day itself, the very day (S. R. Driver, Exodus, 95).

[12:17]  ¹⁰ tn The word is “armies” or “divisions” (see Exod 6:26 and the note there; cf. also 7:4). The narrative will continue to portray Israel as a mighty army, marching forth in its divisions.

[12:17]  ¹¹ tn See Exod 12:14.

[12:18]  ¹² tn “month” has been supplied.

[12:19]  ¹³ tn “Seven days” is an adverbial accusative of time (see R. J. Williams, Hebrew Syntax, 12, §56).

[12:19]  ¹⁴ tn The term is נֶפֶשׁ (nefesh), often translated “soul.” It refers to the whole person, the soul within the body. The noun is feminine, agreeing with the feminine verb “be cut off.”

[12:19]  ¹⁵ tn Or “alien”; or “stranger.”

[2:11]  ¹⁶ tn Heb “Every grain offering which you offer to the Lord must not be made leavened.” The noun “leaven” is traditional in English versions (cf. KJV, ASV, NASB, NRSV), but “yeast” is more commonly used today.

[2:11]  ¹⁷ tc A few Hebrew mss, Smr, LXX, and Tg. Ps.-J. have the verb “present” rather than “offer up in smoke,” but the MT is clearly correct. One could indeed present leavened and honey sweetened offerings as first fruit offerings, which were not burned on the altar (see v. 12 and the note there), but they could not be offered up in fire on the altar. Cf. the TEV’s ambiguous “you must never use yeast or honey in food offered to the Lord.”

[2:11]  tn Heb “for all leaven and all honey you must not offer up in smoke from it a gift to the Lord.”

[8:15]  ¹⁸ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[8:15]  ¹⁹ tn Grk “was giving them orders, saying.” The participle λέγων (legwn) is redundant in English and has not been translated.

[8:15]  ²⁰ sn See the note on Pharisees in 2:16.

[12:1]  ²¹ tn The phrase ἐν οἷς (en Jois) can be translated “meanwhile.”

[12:1]  ²² tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[12:1]  ²³ tn According to L&N 27.59, “to pay attention to, to keep on the lookout for, to be alert for, to be on your guard against.” This is another Lukan present imperative calling for constant vigilance.

[12:1]  ²⁴ sn See the note on Pharisees in 5:17.

[12:1]  ²⁵ sn The pursuit of popularity can lead to hypocrisy, if one is not careful.

[12:1]  ²⁶ tn The phrase ἐν οἷς (en Jois) can be translated “meanwhile.”

[12:1]  ²⁷ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[12:1]  ²⁸ tn According to L&N 27.59, “to pay attention to, to keep on the lookout for, to be alert for, to be on your guard against.” This is another Lukan present imperative calling for constant vigilance.

[12:1]  ²⁹ sn See the note on Pharisees in 5:17.

[12:1]  ³⁰ sn The pursuit of popularity can lead to hypocrisy, if one is not careful.

[1:6]  ³¹ tn Grk “just as in the entire world it is bearing fruit.” The antecedent (“the gospel”) of the implied subject (“it”) of ἐστιν (estin) has been specified in the translation for clarity.

[1:6]  ³² tn Though the participles are periphrastic with the present tense verb ἐστίν (estin), the presence of the temporal indicator “from the day” in the next clause indicates that this is a present tense that reaches into the past and should be translated as “has been bearing fruit and growing.” For a discussion of this use of the present tense, see ExSyn 519-20.

[1:7]  ³³ tn Or “learned it.” The Greek text simply has “you learned” without the reference to “the gospel,” but “the gospel” is supplied to clarify the sense of the clause. Direct objects were frequently omitted in Greek when clear from the context.

[1:7]  ³⁴ tn The Greek word translated “fellow slave” is σύνδουλος (sundoulo"); the σύν- prefix here denotes association. Though δοῦλος is normally translated “servant,” the word does not bear the connotation of a free individual serving another. BDAG notes that “‘servant’ for ‘slave’ is largely confined to Biblical transl. and early American times…in normal usage at the present time the two words are carefully distinguished” (BDAG 260 s.v.). The most accurate translation is “bondservant” (sometimes found in the ASV for δοῦλος), in that it often indicates one who sells himself into slavery to another. But as this is archaic, few today understand its force.

[1:7]  ³⁵ tn The Greek text has “who (ὅς, Jos) is a faithful minister.” The above translation conveys the antecedent of the relative pronoun quite well and avoids the redundancy with the following substantival participle of v. 8, namely, “who told” (ὁ δηλώσας, Jo dhlwsa").

[1:7]  ³⁶ tc ‡ Judging by the superior witnesses for the first person pronoun ἡμῶν (Jhmwn, “us”; Ì⁴⁶ א* A B D* F G 326* 1505 al) vs. the second person pronoun ὑμῶν (Jumwn, “you”; found in א² C D¹ Ψ 075 33 1739 1881 Ï lat sy co), ἡμῶν should be regarded as original. Although it is possible that ἡμῶν was an early alteration of ὑμῶν (either unintentionally, as dittography, since it comes seventeen letters after the previous ἡμῶν; or intentionally, to conform to the surrounding first person pronouns), this supposition is difficult to maintain in light of the varied and valuable witnesses for this reading. Further, the second person is both embedded in the verb ἐμάθετε (emaqete) and is explicit in v. 8 (ὑμῶν). Hence, the motivation to change to the first person pronoun is counterbalanced by such evidence. The second person pronoun may have been introduced unintentionally via homoioarcton with the ὑπέρ (Juper) that immediately precedes it. As well, the second person reading is somewhat harder for it seems to address Epaphras’ role only in relation to Paul and his colleagues, rather than in relation to the Colossians. Nevertheless, the decision must be based ultimately on external evidence (because the internal evidence can be variously interpreted), and this strongly supports ἡμῶν.

[5:9]  ³⁷ tn Grk “A little leaven leavens the whole lump.”

[2:1]  ³⁸ tn Grk “say what is fitting for sound teaching” (introducing the behavior called for in this chapter.).

[2:1]  ³⁹ tn Grk “say what is fitting for sound teaching” (introducing the behavior called for in this chapter.).