Matius 3:15

3:15 So Jesus replied ¹  to him, “Let it happen now, ²  for it is right for us to fulfill all righteousness.” Then John ³  yielded ⁴  to him.

Matius 6:30

6:30 And if this is how God clothes the wild grass, ⁵  which is here today and tomorrow is tossed into the fire to heat the oven, ⁶  won’t he clothe you even more, ⁷  you people of little faith?

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 12:4

12:4 how he entered the house of God and they ate ⁹  the sacred bread, ¹⁰  which was against the law ¹¹  for him or his companions to eat, but only for the priests? ¹² 

Matius 13:57

13:57 And so they took offense at him. But Jesus said to them, “A prophet is not without honor except in his hometown and in his own house.”

Matius 15:12

15:12 Then the disciples came to him and said, “Do you know that when the Pharisees ¹³  heard this saying they were offended?”

Matius 26:65

26:65 Then the high priest tore his clothes and declared, ¹⁴  “He has blasphemed! Why do we still need witnesses? Now ¹⁵  you have heard the blasphemy!

[3:15]  ¹ tn Grk “but Jesus, answering, said.” This construction with passive participle and finite verb is pleonastic (redundant) and has been simplified in the translation to “replied to him.”

[3:15]  ² tn Grk “Permit now.”

[3:15]  ³ tn Grk “he”; the referent (John the Baptist) has been specified in the translation for clarity.

[3:15]  ⁴ tn Or “permitted him.”

[6:30]  ⁵ tn Grk “grass of the field.”

[6:30]  ⁶ 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]  ⁷ 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.

[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.

[12:4]  ⁹ tc The Greek verb ἔφαγεν (efagen, “he ate”) is found in a majority of witnesses (Ì⁷⁰ C D L W Θ Ë^1,13 33 Ï latt sy co) in place of ἔφαγον (efagon, “they ate”), the wording found in א B pc. ἔφαγεν is most likely motivated by the parallels in Mark and Luke (both of which have the singular).

[12:4]  ¹⁰ tn Grk “the bread of presentation.”

[12:4]  sn The sacred bread refers to the “bread of presentation,” “showbread,” or “bread of the Presence,” twelve loaves prepared weekly for the tabernacle and later, the temple. See Exod 25:30; 35:13; 39:36; Lev 24:5-9. Each loaf was made from 3 quarts (3.5 liters; Heb “two tenths of an ephah”) of fine flour. The loaves were placed on a table in the holy place of the tabernacle, on the north side opposite the lampstand (Exod 26:35). It was the duty of the priest each Sabbath to place fresh bread on the table; the loaves from the previous week were then given to Aaron and his descendants, who ate them in the holy place, because they were considered sacred (Lev 24:9). See also Mark 2:23-28, Luke 6:1-5.

[12:4]  ¹¹ sn Jesus’ response to the charge that what his disciples were doing was against the law is one of analogy: “If David did it for his troops in a time of need, then so can I with my disciples.” Jesus is clear that on the surface there was a violation here. What is not as clear is whether he is arguing a “greater need” makes this permissible or that this was within the intention of the law all along.

[12:4]  ¹² sn See 1 Sam 21:1-6.

[15:12]  ¹³ sn See the note on Pharisees in 3:7.

[26:65]  ¹⁴ tn Grk “the high priest tore his clothes, saying.”

[26:65]  ¹⁵ tn Grk “Behold now.” 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).