Leviticus 6:17

6:17 It must not be baked with yeast. ¹  I have given it as their portion from my gifts. It is most holy, ²  like the sin offering and the guilt offering.

Exodus 12:19-20

12:19 For seven days ³  yeast must not be found in your houses, for whoever eats what is made with yeast – that person ⁴  will be cut off from the community of Israel, whether a foreigner ⁵  or one born in the land. 12:20 You will not eat anything made with yeast; in all the places where you live you must eat bread made without yeast.’”

Matthew 16:6

16:6 “Watch out,” Jesus said to them, “beware of the yeast of the Pharisees ⁶  and Sadducees.” ⁷ 

Matthew 16:11-12

16:11 How could you not understand that I was not speaking to you about bread? But beware of the yeast of the Pharisees and Sadducees!” 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.

Mark 8:15

8:15 And Jesus ⁸  ordered them, ⁹  “Watch out! Beware of the yeast of the Pharisees ¹⁰  and the yeast of Herod!”

Luke 12:1

Fear God, Not People

12:1 Meanwhile, ¹¹  when many thousands of the crowd had gathered so that they were trampling on one another, Jesus ¹²  began to speak first to his disciples, “Be on your guard against ¹³  the yeast of the Pharisees, ¹⁴  which is hypocrisy. ¹⁵ 

Luke 12:1

Fear God, Not People

12:1 Meanwhile, ¹⁶  when many thousands of the crowd had gathered so that they were trampling on one another, Jesus ¹⁷  began to speak first to his disciples, “Be on your guard against ¹⁸  the yeast of the Pharisees, ¹⁹  which is hypocrisy. ²⁰ 

Colossians 1:6-8

1:6 that has come to you. Just as in the entire world this gospel ²¹  is bearing fruit and growing, so it has also been bearing fruit and growing ²²  among you from the first day you heard it and understood the grace of God in truth. 1:7 You learned the gospel ²³  from Epaphras, our dear fellow slave ²⁴  – a ²⁵  faithful minister of Christ on our ²⁶  behalf – 1:8 who also told us of your love in the Spirit.

Galatians 5:9

5:9 A little yeast makes the whole batch of dough rise! ²⁷ 

[6:17]  ¹ tn Heb “It must not be baked leavened” (cf. Lev 2:11). The noun “leaven” is traditional in English versions (cf. KJV, ASV, NASB, NRSV), but “yeast” is more commonly used today.

[6:17]  ² tn Heb “holiness of holinesses [or holy of holies] it is”; cf. NAB “most sacred.”

[12:19]  ³ tn “Seven days” is an adverbial accusative of time (see R. J. Williams, Hebrew Syntax, 12, §56).

[12:19]  ⁴ 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]  ⁵ tn Or “alien”; or “stranger.”

[16:6]  ⁵ sn See the note on Pharisees in 3:7.

[16:6]  ⁶ sn See the note on Sadducees in 3:7.

[8:15]  ⁷ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

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

[8:15]  ⁹ sn See the note on Pharisees in 2:16.

[12:1]  ⁹ tn The phrase ἐν οἷς (en Jois) can be translated “meanwhile.”

[12:1]  ¹⁰ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[12:1]  ¹¹ 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]  ¹² sn See the note on Pharisees in 5:17.

[12:1]  ¹³ sn The pursuit of popularity can lead to hypocrisy, if one is not careful.

[12:1]  ¹¹ tn The phrase ἐν οἷς (en Jois) can be translated “meanwhile.”

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

[12:1]  ¹³ 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]  ¹⁴ sn See the note on Pharisees in 5:17.

[12:1]  ¹⁵ sn The pursuit of popularity can lead to hypocrisy, if one is not careful.

[1:6]  ¹³ 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]  ¹⁴ 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]  ¹⁵ 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]  ¹⁶ 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]  ¹⁷ 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]  ¹⁸ 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]  ¹⁷ tn Grk “A little leaven leavens the whole lump.”