Matthew 23:33

23:33 You snakes, you offspring of vipers! How will you escape being condemned to hell? ¹ 

Matthew 16:6-12

16:6 “Watch out,” Jesus said to them, “beware of the yeast of the Pharisees ²  and Sadducees.” ³  16:7 So ⁴  they began to discuss this among themselves, saying, “It is because we brought no bread.” 16:8 When Jesus learned of this, ⁵  he said, “You who have such little faith! ⁶  Why are you arguing ⁷  among yourselves about having no bread? 16:9 Do you still not understand? Don’t you remember the five loaves for the five thousand, and how many baskets you took up? 16:10 Or the seven loaves for the four thousand and how many baskets you took up? 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 13:21

13:21 It is like yeast that a woman took and mixed with ¹⁶  three measures ¹⁷  of flour until all the dough had risen.” ¹⁸ 

Luke 13:1

A Call to Repent

13:1 Now ¹⁹  there were some present on that occasion who told him about the Galileans whose blood Pilate had mixed with their sacrifices. ²⁰ 

Colossians 1:6-7

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 –

Colossians 1:1-2

Salutation

1:1 From Paul, ²⁷  an apostle of Christ Jesus by the will of God, and Timothy our brother, 1:2 to the saints, the faithful ²⁸  brothers and sisters ²⁹  in Christ, at Colossae. Grace and peace to you ³⁰  from God our Father! ³¹ 

Colossians 2:17

2:17 these are only ³²  the shadow of the things to come, but the reality ³³  is Christ! ³⁴ 

[23:33]  ¹ tn Grk “the judgment of Gehenna.”

[16:6]  ² sn See the note on Pharisees in 3:7.

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

[16:7]  ⁴ tn Here δέ (de) has been translated as “so” to indicate the implied result of Jesus’ saying about the Pharisees and Sadducees.

[16:8]  ⁵ tn Or “becoming aware of it.”

[16:8]  ⁶ tn Grk “Those of little faith.”

[16:8]  ⁷ tn Or “discussing.”

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

[8:15]  ⁹ tn Grk “was giving them orders, saying.” The participle λέγων (legwn) is redundant in English and has not been translated.

[8:15]  ¹⁰ sn See the note on Pharisees in 2:16.

[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.

[13:21]  ¹⁶ tn Grk “hid in.”

[13:21]  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 lbs (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.

[13:21]  ¹⁸ tn Grk “it was all leavened.”

[13:1]  ¹⁹ tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

[13:1]  ²⁰ sn This is an event that otherwise is unattested, though several events similar to it are noted in Josephus (J. W. 2.9.2-4 [2.169-177]; Ant. 13.13.5 [13.372-73], 18.3.1-2 [18.55-62]; 18.4.1 [18.85-87]). It would have caused a major furor.

[1:6]  ²¹ 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]  ²² 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]  ²³ 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]  ²⁴ 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]  ²⁵ 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]  ²⁶ 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.

[1:1]  ²⁷ tn Grk “Paul.” The word “from” is not in the Greek text, but has been supplied to indicate the sender of the letter.

[1:2]  ²⁸ tn Grk “and faithful.” The construction in Greek (as well as Paul’s style) suggests that the saints are identical to the faithful; hence, the καί (kai) is best left untranslated (cf. Eph 1:1). See ExSyn 281-82.

[1:2]  ²⁹ tn Grk “brothers,” but the Greek word may be used for “brothers and sisters” or “fellow Christians” as here (cf. BDAG 18 s.v. ἀδελφός 1, where considerable nonbiblical evidence for the plural ἀδελφοί [adelfoi] meaning “brothers and sisters” is cited).

[1:2]  ³⁰ tn Or “Grace to you and peace.”

[1:2]  ³¹ tc Most witnesses, including some important ones (א A C F G I [P] 075 Ï it bo), read “and the Lord Jesus Christ” at the end of this verse, no doubt to conform the wording to the typical Pauline salutation. However, excellent and early witnesses (B D K L Ψ 33 81 1175 1505 1739 1881 al sa) lack this phrase. Since the omission is inexplicable as arising from the longer reading (otherwise, these mss would surely have deleted the phrase in the rest of the corpus Paulinum), it is surely authentic.

[2:17]  ³² tn The word “only,” though not in the Greek text, is supplied in the English translation to bring out the force of the Greek phrase.

[2:17]  ³³ tn Grk “but the body of Christ.” The term body here, when used in contrast to shadow (σκιά, skia) indicates the opposite meaning, i.e., the reality or substance itself.

[2:17]  ³⁴ tn The genitive τοῦ Χριστοῦ (tou Cristou) is appositional and translated as such: “the reality is Christ.”