Matius 6:31

6:31 So then, don’t worry saying, ‘What will we eat?’ or ‘What will we drink?’ or ‘What will we wear?’

Matius 7:13

The Narrow Gate

7:13 “Enter through the narrow gate, because the gate is wide and the way is spacious that leads to destruction, and there are many who enter through it.

Matius 7:25

7:25 The rain fell, the flood ¹  came, and the winds beat against that house, but it did not collapse because it had been founded on rock.

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.” ² 

Matius 8:26

8:26 But ³  he said to them, “Why are you cowardly, you people of little faith?” Then he got up and rebuked ⁴  the winds and the sea, ⁵  and it was dead calm.

Matius 8:34

8:34 Then ⁶  the entire town ⁷  came out to meet Jesus. And when they saw him, they begged him to leave their region.

Matius 9:36

9:36 When ⁸  he saw the crowds, he had compassion on them because they were bewildered and helpless, ⁹  like sheep without a shepherd.

Matius 12:18

12:18 “Here is ¹⁰  my servant whom I have chosen,

the one I love, in whom I take great delight. ¹¹ 

I will put my Spirit on him, and he will proclaim justice to the nations.

Matius 13:2

13:2 And such a large crowd gathered around him that he got into a boat to sit while ¹²  the whole crowd stood on the shore.

Matius 13:32-33

13:32 It is the smallest of all the seeds, but when it has grown it is the greatest garden plant and becomes a tree, ¹³  so that the wild birds ¹⁴  come and nest in its branches.” ¹⁵ 

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 ¹⁶  three measures ¹⁷  of flour until all the dough had risen.” ¹⁸ 

Matius 14:9

14:9 Although it grieved the king, ¹⁹  because of his oath and the dinner guests he commanded it to be given.

Matius 14:14

14:14 As he got out he saw the large crowd, and he had compassion on them and healed their sick.

Matius 16:8

16:8 When Jesus learned of this, ²⁰  he said, “You who have such little faith! ²¹  Why are you arguing ²²  among yourselves about having no bread?

Matius 21:5

21:5 “Tell the people of Zion, ²³ 

‘Look, your king is coming to you,

unassuming and seated on a donkey,

and on a colt, the foal of a donkey.’” ²⁴ 

Matius 21:8

21:8 A ²⁵  very large crowd spread their cloaks on the road. Others cut branches from the trees and spread them on the road.

Matius 22:13

22:13 Then the king said to his attendants, ‘Tie him up hand and foot and throw him into the outer darkness, where there will be weeping and gnashing of teeth!’

Matius 23:4-5

23:4 They ²⁶  tie up heavy loads, hard to carry, and put them on men’s shoulders, but they themselves are not willing even to lift a finger to move them. 23:5 They ²⁷  do all their deeds to be seen by people, for they make their phylacteries ²⁸  wide and their tassels ²⁹  long.

Matius 26:7

26:7 a woman came to him with an alabaster jar ³⁰  of expensive perfumed oil, ³¹  and she poured it on his head as he was at the table. ³² 

Matius 28:2

28:2 Suddenly there was a severe earthquake, for an angel of the Lord ³³  descending from heaven came and rolled away the stone and sat on it.

[7:25]  ¹ tn Grk “the rivers.”

[8:12]  ² sn Weeping and gnashing of teeth is a figure for remorse and trauma, which occurs here because of exclusion from God’s promise.

[8:26]  ³ tn Grk “And.” Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[8:26]  ⁴ tn Or “commanded” (often with the implication of a threat, L&N 33.331).

[8:26]  ⁵ sn Who has authority over the seas and winds is discussed in the OT: Ps 104:3; 135:7; 107:23-30. When Jesus rebuked the winds and the sea he was making a statement about who he was.

[8:34]  ⁶ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative. 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).

[8:34]  ⁷ tn Or “city.”

[9:36]  ⁸ tn Here δέ (de) has not been translated.

[9:36]  ⁹ tn Or “because they had been bewildered and helpless.” The translational issue is whether the perfect participles are predicate (as in the text) or are pluperfect periphrastic (the alternate translation). If the latter, the implication would seem to be that the crowds had been in such a state until the Great Shepherd arrived.

[12:18]  ¹⁰ tn Grk “Behold my servant.”

[12:18]  ¹¹ tn Grk “in whom my soul is well pleased.”

[13:2]  ¹² tn Grk “and all the crowd.” The clause in this phrase, although coordinate in terms of grammar, is logically subordinate to the previous clause.

[13:32]  ¹³ sn This is rhetorical hyperbole, since technically a mustard plant is not a tree. This could refer to one of two types of mustard plant popular in Palestine and would be either ten or twenty-five ft (3 or 7.5 m) tall.

[13:32]  ¹⁴ tn Grk “the birds of the sky” or “the birds of the heaven”; the Greek word οὐρανός (ouranos) may be translated either “sky” or “heaven,” depending on the context. The idiomatic expression “birds of the sky” refers to wild birds as opposed to domesticated fowl (cf. BDAG 809 s.v. πετεινόν).

[13:32]  ¹⁵ sn The point of the parable seems to be that while the kingdom of God may appear to have insignificant and unnoticeable beginnings (i.e., in the ministry of Jesus), it will someday (i.e., at the second advent) be great and quite expansive. The kingdom, however, is not to be equated with the church, but rather the church is an expression of the kingdom. Also, there is important OT background in the image of the mustard seed that grew and became a tree: Ezek 17:22-24 pictures the reemergence of the Davidic house where people can find calm and shelter. Like the mustard seed, it would start out small but grow to significant size.

[13:33]  ¹⁶ tn Grk “hid in.”

[13:33]  ¹⁷ 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]  ¹⁸ 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.

[14:9]  ¹⁹ tn Grk “and being grieved, the king commanded.”

[14:9]  sn Herod was technically not a king, but this reflects popular usage. See the note on tetrarch in 14:1.

[16:8]  ²⁰ tn Or “becoming aware of it.”

[16:8]  ²¹ tn Grk “Those of little faith.”

[16:8]  ²² tn Or “discussing.”

[21:5]  ²³ tn Grk “Tell the daughter of Zion” (the phrase “daughter of Zion” is an idiom for the inhabitants of Jerusalem: “people of Zion”). The idiom “daughter of Zion” has been translated as “people of Zion” because the original idiom, while firmly embedded in the Christian tradition, is not understandable to most modern English readers.

[21:5]  ²⁴ tn Grk “the foal of an animal under the yoke,” i.e., a hard-working animal. This is a quotation from Zech 9:9.

[21:8]  ²⁵ tn Here δέ (de) has not been translated.

[23:4]  ²⁶ tn Here δέ (de) has not been translated.

[23:5]  ²⁷ tn Here δέ (de) has not been translated.

[23:5]  ²⁸ sn Phylacteries were small leather cases containing OT scripture verses, worn on the arm and forehead by Jews, especially when praying. The custom was derived from such OT passages as Exod 13:9; 16; Deut 6:8; 11:18.

[23:5]  ²⁹ tn The term κράσπεδον (kraspedon) in some contexts could refer to the outer fringe of the garment (possibly in Mark 6:56). This edge could have been plain or decorated. L&N 6.180 states, “In Mt 23:5 κράσπεδον denotes the tassels worn at the four corners of the outer garment (see 6.194).”

[23:5]  sn Tassels refer to the tassels that a male Israelite was obligated to wear on the four corners of his outer garment according to the Mosaic law (Num 15:38; Deut 22:12).

[26:7]  ³⁰ sn A jar made of alabaster stone was normally used for very precious substances like perfumes. It normally had a long neck which was sealed and had to be broken off so the contents could be used.

[26:7]  ³¹ tn Μύρον (muron) was usually made of myrrh (from which the English word is derived) but here it is used in the sense of ointment or perfumed oil (L&N 6.205).

[26:7]  sn Nard or spikenard is a fragrant oil from the root and spike of the nard plant of northern India. This perfumed oil, if made of something like nard, would have been extremely expensive, costing up to a year’s pay for an average laborer.

[26:7]  ³² tn Grk “as he was reclining at table.”

[26:7]  sn 1st century middle eastern meals were not eaten while sitting at a table, but while reclining on one’s side on the floor with the head closest to the low table and the feet farthest away.

[28:2]  ³³ tn Or “the angel of the Lord.” See the note on the word “Lord” in 1:20.