Matthew 6:18

6:18 so that it will not be obvious to others when you are fasting, but only to your Father who is in secret. And your Father, who sees in secret, will reward you.

Matthew 6:26

6:26 Look at the birds in the sky: ¹  They do not sow, or reap, or gather into barns, yet your heavenly Father feeds ²  them. Aren’t you more valuable ³  than they are?

Matthew 7:11

7:11 If you then, although you are evil, ⁴  know how to give good gifts to your children, how much more will your Father in heaven give good gifts ⁵  to those who ask him!

Matthew 11:27

11:27 All things have been handed over to me by my Father. ⁶  No one knows the Son except the Father, and no one knows the Father except the Son and anyone to whom the Son decides ⁷  to reveal him.

Matthew 16:17

16:17 And Jesus answered him, ⁸  “You are blessed, Simon son of Jonah, because flesh and blood ⁹  did not reveal this to you, but my Father in heaven!

[6:26]  ¹ 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).

[6:26]  ² tn Or “God gives them food to eat.” L&N 23.6 has both “to provide food for” and “to give food to someone to eat.”

[6:26]  ³ tn Grk “of more value.”

[7:11]  ¹ tn The participle ὄντες (ontes) has been translated concessively.

[7:11]  ² sn The provision of the good gifts is probably a reference to the wisdom and guidance supplied in response to repeated requests. The teaching as a whole stresses not that we get everything we want, but that God gives the good that we need.

[11:27]  ¹ sn This verse has been noted for its conceptual similarity to teaching in John’s Gospel (10:15; 17:2). The authority of the Son and the Father are totally intertwined.

[11:27]  ² tn Or “wishes”; or “intends”; or “plans” (cf. BDAG 182 s.v. βούλομαι 2.b). Here it is the Son who has sovereignty.

[16:17]  ¹ tn Grk “answering, Jesus said to him.” The participle ἀποκριθείς (apokriqeis) is redundant, but the syntax of this phrase has been modified for clarity.

[16:17]  ² tn The expression “flesh and blood” could refer to “any human being” (so TEV, NLT; cf. NIV “man”), but it could also refer to Peter himself (i.e., his own intuition; cf. CEV “You didn’t discover this on your own”). Because of the ambiguity of the referent, the phrase “flesh and blood” has been retained in the translation.