Matthew 15:11

15:11 What defiles a person is not what goes into the mouth; it is what ¹  comes out of the mouth that defiles a person.”

Matthew 5:2

5:2 Then ²  he began to teach ³  them by saying:

Matthew 15:18

15:18 But the things that come out of the mouth come from the heart, and these things defile a person.

Matthew 4:4

4:4 But he answered, ⁴  “It is written, ‘Man ⁵  does not live ⁶  by bread alone, but by every word that comes from the mouth of God.’” ⁷ 

Matthew 12:34

12:34 Offspring of vipers! How are you able to say anything good, since you are evil? For the mouth speaks from what fills the heart.

Matthew 13:35

13:35 This fulfilled what was spoken by the prophet: ⁸ 

“I will open my mouth in parables,

I will announce what has been hidden from the foundation of the world.” ⁹ 

Matthew 15:17

15:17 Don’t you understand that whatever goes into the mouth enters the stomach and then passes out into the sewer? ¹⁰ 

Matthew 18:16

18:16 But if he does not listen, take one or two others with you, so that at the testimony of two or three witnesses every matter may be established. ¹¹ 

Matthew 21:16

21:16 and said to him, “Do you hear what they are saying?” Jesus said to them, “Yes. Have you never read, ‘Out of the mouths of children and nursing infants you have prepared praise for yourself’?” ¹² 

Matthew 17:27

17:27 But so that we don’t offend them, go to the lake and throw out a hook. Take the first fish that comes up, and when you open its mouth, you will find a four drachma coin. ¹³  Take that and give it to them for me and you.”

[15:11]  ¹ tn Grk “but what.”

[5:2]  ² tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[5:2]  ³ tn Grk “And opening his mouth he taught them, saying.” The imperfect verb ἐδίδασκεν (edidasken) has been translated ingressively.

[4:4]  ³ tn Grk “answering, he said.” The participle ἀποκριθείς (apokriqeis) is redundant, but the syntax of the phrase has been changed for clarity.

[4:4]  ⁴ tn Or “a person.” Greek ὁ ἄνθρωπος (Jo anqrwpo") is used generically for humanity. The translation “man” is used because the emphasis in Jesus’ response seems to be on his dependence on God as a man.

[4:4]  ⁵ tn Grk “will not live.” The verb in Greek is a future tense, but it is unclear whether it is meant to be taken as a command (also known as an imperatival future) or as a statement of reality (predictive future).

[4:4]  ⁶ sn A quotation from Deut 8:3.

[13:35]  ⁴ tc A few important mss (א* Θ Ë^1,13 33) identify the prophet as Isaiah, a reading that is significantly harder than the generic “prophet” because the source of this prophecy is not Isaiah but Asaph in Ps 78. Jerome mentioned some mss that had “Asaph” here, though none are known to exist today. This problem is difficult because of the temptation for scribes to delete the reference to Isaiah in order to clear up a discrepancy. Indeed, the vast majority of witnesses have only “the prophet” here (א¹ B C D L W 0233 0242 Ï lat sy co). However, as B. M. Metzger points out, “if no prophet were originally named, more than one scribe might have been prompted to insert the name of the best known prophet – something which has, in fact, happened elsewhere more than once” (TCGNT 27). In light of the paucity of evidence for the reading ᾿Ησαΐου, as well as the proclivity of scribes to add his name, it is probably best to consider the shorter reading as authentic.

[13:35]  ⁵ sn A quotation from Ps 78:2.

[15:17]  ⁵ tn Or “into the latrine.”

[18:16]  ⁶ sn A quotation from Deut 19:15.

[21:16]  ⁷ sn A quotation from Ps 8:2.

[17:27]  ⁸ sn The four drachma coin was a stater (στατήρ, stathr), a silver coin worth four drachmas. One drachma was equivalent to one denarius, the standard pay for a day’s labor (L&N 6.80).