Matius 4:8

4:8 Again, the devil took him to a very high mountain, and showed him all the kingdoms of the world and their grandeur. ¹ 

Matius 8:33

8:33 The ²  herdsmen ran off, went into the town, ³  and told everything that had happened to the demon-possessed men.

Matius 13:33

The Parable of the Yeast

13:33 He told them another parable: “The kingdom of heaven is like yeast that a woman took and mixed with ⁴  three measures ⁵  of flour until all the dough had risen.” ⁶ 

Matius 20:25

20:25 But Jesus called them and said, “You know that the rulers of the Gentiles lord it over them, and those in high positions use their authority over them.

Matius 21:12

Cleansing the Temple

21:12 Then ⁷  Jesus entered the temple area ⁸  and drove out all those who were selling and buying in the temple courts, ⁹  and turned over the tables of the money changers and the chairs of those selling doves.

Matius 26:31

The Prediction of Peter’s Denial

26:31 Then Jesus said to them, “This night you will all fall away because of me, for it is written:

‘I will strike the shepherd,

and the sheep of the flock will be scattered.’ ¹⁰ 

Matius 27:22

27:22 Pilate said to them, “Then what should I do with Jesus who is called the Christ?” ¹¹  They all said, “Crucify him!” ¹² 

[4:8]  ¹ tn Grk “glory.”

[8:33]  ² tn Here δέ (de) has not been translated.

[8:33]  ³ tn Or “city.” But see the sn on “Gadarenes” in 8:28.

[13:33]  ⁴ tn Grk “hid in.”

[13:33]  ⁵ sn This measure was a saton, the Greek name for the Hebrew term “seah.” Three of these was a very large quantity of flour, since a saton is a little over 16 pounds (7 kg) of dry measure (or 13.13 liters). So this was over 47 lbs (21 kg) of flour total, enough to feed over a hundred people.

[13:33]  ⁶ tn Grk “it was all leavened.”

[13:33]  sn The parable of the yeast and the dough teaches that the kingdom of God will start small but eventually grow to permeate everything. Jesus’ point was not to be deceived by its seemingly small start, the same point made in the parable of the mustard seed, which preceded this one.

[21:12]  ⁷ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[21:12]  ⁸ tn Grk “the temple.”

[21:12]  sn The merchants (those who were selling) would have been located in the Court of the Gentiles.

[21:12]  ⁹ tn Grk “the temple.”

[21:12]  sn Matthew (here, 21:12-27), Mark (11:15-19) and Luke (19:45-46) record this incident of the temple cleansing at the end of Jesus’ ministry. John (2:13-16) records a cleansing of the temple at the beginning of Jesus’ ministry. See the note on the word temple courts in John 2:14 for a discussion of the relationship of these accounts to one another.

[26:31]  ¹⁰ sn A quotation from Zech 13:7.

[27:22]  ¹¹ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[27:22]  sn See the note on Christ in 1:16.

[27:22]  ¹² tn Grk “Him – be crucified!” The third person imperative is difficult to translate because English has no corresponding third person form for the imperative. The traditional translation “Let him be crucified” sounds as if the crowd is giving consent or permission. “He must be crucified” is closer, but it is more natural in English to convert the passive to active and simply say “Crucify him.”

[27:22]  sn See the note on crucified in 20:19.