Lukas 5:37

5:37 And no one pours new wine into old wineskins. ¹  If he does, the new wine will burst the skins and will be spilled, and the skins will be destroyed.

Lukas 11:17

11:17 But Jesus, ²  realizing their thoughts, said to them, ³  “Every kingdom divided against itself is destroyed, ⁴  and a divided household falls. ⁵ 

Lukas 6:49

6:49 But the person who hears and does not put my words into practice ⁶  is like a man who built a house on the ground without a foundation. When ⁷  the river burst against that house, ⁸  it collapsed immediately, and was utterly destroyed!” ⁹ 

Lukas 12:33

12:33 Sell your possessions ¹⁰  and give to the poor. ¹¹  Provide yourselves purses that do not wear out – a treasure in heaven ¹²  that never decreases, ¹³  where no thief approaches and no moth ¹⁴  destroys.

Lukas 9:25

9:25 For what does it benefit a person ¹⁵  if he gains the whole world but loses or forfeits himself?

Lukas 11:23

11:23 Whoever is not with me is against me, ¹⁶  and whoever does not gather with me scatters. ¹⁷ 

Lukas 5:36

5:36 He also told them a parable: ¹⁸  “No one tears a patch from a new garment and sews ¹⁹  it on an old garment. If he does, he will have torn ²⁰  the new, and the piece from the new will not match the old. ²¹ 

Lukas 9:39

9:39 A ²²  spirit seizes him, and he suddenly screams; ²³  it throws him into convulsions ²⁴  and causes him to foam at the mouth. It hardly ever leaves him alone, torturing ²⁵  him severely.

Lukas 13:7

13:7 So ²⁶  he said to the worker who tended the vineyard, ‘For ²⁷  three years ²⁸  now, I have come looking for fruit on this fig tree, and each time I inspect it ²⁹  I find none. Cut ³⁰  it down! Why ³¹  should it continue to deplete ³²  the soil?’

[5:37]  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.

[11:17]  ² tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[11:17]  ³ sn Jesus here demonstrated the absurdity of the thinking of those who maintained that he was in league with Satan and that he actually derived his power from the devil. He first teaches (vv. 17-20) that if he casts out demons by the ruler of the demons, then in reality Satan is fighting against himself, with the result that his kingdom has come to an end. He then teaches (v. 21-22) about defeating the strong man to prove that he does not need to align himself with the devil because he is more powerful. Jesus defeated Satan at his temptation (4:1-13) and by his exorcisms he clearly demonstrated himself to be stronger than the devil. The passage reveals the desperate condition of the religious leaders, who in their hatred for Jesus end up attributing the work of the Holy Spirit to Satan.

[11:17]  ⁴ tn Or “is left in ruins.”

[11:17]  ⁵ tn Grk “and house falls on house.” This phrase pictures one house collapsing on another, what is called today a “house of cards.”

[6:49]  ⁶ tn Grk “does not do [them].”

[6:49]  ⁷ tn Grk “against which”; because of the length and complexity of the Greek sentence, the relative clause was converted to a temporal clause in the translation and a new sentence started here.

[6:49]  ⁸ tn Grk “it”; the referent (that house) has been specified in the translation for clarity.

[6:49]  ⁹ tn Grk “and its crash was great.”

[6:49]  sn The extra phrase at the end of this description (and was utterly destroyed) portrays the great disappointment that the destruction of the house caused as it crashed and was swept away.

[12:33]  ¹⁰ sn The call to sell your possessions is a call to a lack of attachment to the earth and a generosity as a result.

[12:33]  ¹¹ tn Grk “give alms,” but this term is not in common use today.

[12:33]  ¹² tn Grk “in the heavens.”

[12:33]  ¹³ tn Or “an unfailing treasure in heaven,” or “an inexhaustible treasure in heaven.”

[12:33]  ¹⁴ tn The term σής (shs) refers to moths in general. It is specifically the larvae of moths that destroy clothing by eating holes in it (L&N 4.49; BDAG 922 s.v.). See Jas 5:2, which mentions “moth-eaten” clothing.

[9:25]  ¹⁵ tn Grk “a man,” but ἄνθρωπος (anqrwpo") is used in a generic sense here to refer to both men and women.

[11:23]  ¹⁶ sn Whoever is not with me is against me. The call here is to join the victor. Failure to do so means that one is being destructive. Responding to Jesus is the issue.

[11:23]  ¹⁷ sn For the image of scattering, see Pss. Sol. 17:18.

[5:36]  ¹⁸ sn The term parable in a Semitic context can cover anything from a long story to a brief wisdom saying. Here it is the latter.

[5:36]  ¹⁹ tn Grk “puts”; but since the means of attachment would normally be sewing, the translation “sews” has been used.

[5:36]  ²⁰ tn Grk “he tears.” The point is that the new garment will be ruined to repair an older, less valuable one.

[5:36]  ²¹ sn The piece from the new will not match the old. The imagery in this saying looks at the fact that what Jesus brings is so new that it cannot simply be combined with the old. To do so would be to destroy what is new and to put together something that does not fit.

[9:39]  ²² tn Grk “and behold, a.” Because of the length and complexity of the Greek sentence, καί (kai) has not been translated here; instead a new sentence was started in the translation. The Greek word ἰδού (idou) at the beginning of this statement has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).

[9:39]  ²³ tn The Greek here is slightly ambiguous; the subject of the verb “screams” could be either the son or the spirit.

[9:39]  ²⁴ sn The reaction is like an epileptic fit (see L&N 14.27). See the parallel in Matt 17:14-20.

[9:39]  ²⁵ tn Or “bruising,” or “crushing.” This verb appears to allude to the damage caused when it throws him to the ground. According to L&N 19.46 it is difficult to know from this verb precisely what the symptoms caused by the demon were, but it is clear they must have involved severe pain. The multiple details given in the account show how gruesome the condition of the boy was.

[13:7]  ²⁶ tn Here δέ (de) has been translated as “so” to indicate the man’s response as a result of the lack of figs in the preceding clause.

[13:7]  ²⁷ tn Grk “Behold, for.”

[13:7]  ²⁸ sn The elapsed time could be six years total since planting, since often a fig was given three years before one even started to look for fruit. The point in any case is that enough time had been given to expect fruit.

[13:7]  ²⁹ tn The phrase “each time I inspect it” is not in the Greek text but has been supplied to indicate the customary nature of the man’s search for fruit.

[13:7]  ³⁰ tc ‡ Several witnesses (Ì⁷⁵ A L Θ Ψ 070 ˹³ 33 579 892 al lat co) have “therefore” (οὖν, oun) here. This conjunction has the effect of strengthening the logical connection with the preceding statement but also of reducing the rhetorical power and urgency of the imperative. In light of the slightly greater internal probability of adding a conjunction to an otherwise asyndetic sentence, as well as significant external support for the omission (א B D W ˹ Ï), the shorter reading appears to be more likely as the original wording here. NA²⁷ puts the conjunction in brackets, indicating some doubts as to its authenticity.

[13:7]  ³¹ tn Grk “Why indeed.” Here καί (kai) has not been translated.

[13:7]  ³² sn Such fig trees would deplete the soil, robbing it of nutrients needed by other trees and plants.