Matthew 9:17

9:17 And no one pours new wine into old wineskins; ¹  otherwise the skins burst and the wine is spilled out and the skins are destroyed. Instead they put new wine into new wineskins ²  and both are preserved.”

Matthew 11:27

11:27 All things have been handed over to me by my Father. ³  No one knows the Son except the Father, and no one knows the Father except the Son and anyone to whom the Son decides ⁴  to reveal him.

Matthew 12:4

12:4 how he entered the house of God and they ate ⁵  the sacred bread, ⁶  which was against the law ⁷  for him or his companions to eat, but only for the priests? ⁸ 

Matthew 21:32

21:32 For John came to you in the way of righteousness, and you did not believe him. But the tax collectors and prostitutes did believe. Although ⁹  you saw this, you did not later change your minds ¹⁰  and believe him.

Matthew 23:13

23:13 “But woe to you, experts in the law ¹¹  and you Pharisees, hypocrites! ¹²  You keep locking people out of the kingdom of heaven! ¹³  For you neither enter nor permit those trying to enter to go in.

[9:17]  ¹ sn Wineskins were bags made of skin or leather, used for storing wine in NT times. As the new wine fermented and expanded, it would stretch the new wineskins. Putting new (unfermented) wine in old wineskins, which had already been stretched, would result in the bursting of the wineskins.

[9:17]  ² sn The meaning of the saying new wine into new wineskins is that the presence and teaching of Jesus was something new and signaled the passing of the old. It could not be confined within the old religion of Judaism, but involved the inauguration and consummation of the kingdom of God.

[11:27]  ³ 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]  ⁴ tn Or “wishes”; or “intends”; or “plans” (cf. BDAG 182 s.v. βούλομαι 2.b). Here it is the Son who has sovereignty.

[12:4]  ⁵ tc The Greek verb ἔφαγεν (efagen, “he ate”) is found in a majority of witnesses (Ì⁷⁰ C D L W Θ Ë^1,13 33 Ï latt sy co) in place of ἔφαγον (efagon, “they ate”), the wording found in א B pc. ἔφαγεν is most likely motivated by the parallels in Mark and Luke (both of which have the singular).

[12:4]  ⁶ tn Grk “the bread of presentation.”

[12:4]  ⁷ sn Jesus’ response to the charge that what his disciples were doing was against the law is one of analogy: “If David did it for his troops in a time of need, then so can I with my disciples.” Jesus is clear that on the surface there was a violation here. What is not as clear is whether he is arguing a “greater need” makes this permissible or that this was within the intention of the law all along.

[12:4]  ⁸ sn See 1 Sam 21:1-6.

[21:32]  ⁷ tn Here δέ (de) has not been translated.

[21:32]  ⁸ sn The word translated change your minds is the same verb used in v. 29 (there translated had a change of heart). Jesus is making an obvious comparison here, in which the religious leaders are viewed as the disobedient son.

[23:13]  ⁹ tn Or “scribes.” See the note on the phrase “experts in the law” in 2:4.

[23:13]  ¹⁰ tn Grk “Woe to you…because you…” The causal particle ὅτι (Joti) has not been translated here for rhetorical effect (and so throughout this chapter).

[23:13]  ¹¹ tn Grk “because you are closing the kingdom of heaven before people.”