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 8:18

8:18 So listen carefully, ²  for whoever has will be given more, but ³  whoever does not have, even what he thinks he has ⁴  will be taken from him.”

Lukas 11:31-32

11:31 The queen of the South ⁵  will rise up at the judgment ⁶  with the people ⁷  of this generation and condemn them, because she came from the ends of the earth to hear the wisdom of Solomon – and now, ⁸  something greater ⁹  than Solomon is here! 11:32 The people ¹⁰  of Nineveh will stand up at the judgment with this generation and condemn it, because they repented when Jonah preached to them ¹¹  – and now, ¹²  something greater than Jonah is here!

Lukas 13:25

13:25 Once ¹³  the head of the house ¹⁴  gets up ¹⁵  and shuts the door, then you will stand outside and start to knock on the door and beg him, ‘Lord, ¹⁶  let us in!’ ¹⁷  But he will answer you, ¹⁸  ‘I don’t know where you come from.’ ¹⁹ 

Lukas 13:28

13:28 There will be weeping and gnashing of teeth ²⁰  when you see Abraham, Isaac, Jacob, ²¹  and all the prophets in the kingdom of God ²²  but you yourselves thrown out. ²³ 

Lukas 13:35

13:35 Look, your house is forsaken! ²⁴  And I tell you, you will not see me until you say, ‘Blessed is the one who comes in the name of the Lord!’” ²⁵ 

Lukas 14:10

14:10 But when you are invited, go and take the least important place, so that when your host ²⁶  approaches he will say to you, ‘Friend, move up here to a better place.’ ²⁷  Then you will be honored in the presence of all who share the meal with you.

Lukas 18:14

18:14 I tell you that this man went down to his home justified ²⁸  rather than the Pharisee. ²⁹  For everyone who exalts ³⁰  himself will be humbled, but he who humbles himself will be exalted.”

Lukas 19:8

19:8 But Zacchaeus stopped and said to the Lord, “Look, Lord, half of my possessions I now give ³¹  to the poor, and if ³²  I have cheated anyone of anything, I am paying back four times as much!”

Lukas 19:44

19:44 They will demolish you ³³  – you and your children within your walls ³⁴  – and they will not leave within you one stone ³⁵  on top of another, ³⁶  because you did not recognize the time of your visitation from God.” ³⁷ 

Lukas 21:24

21:24 They ³⁸  will fall by the edge ³⁹  of the sword and be led away as captives ⁴⁰  among all nations. Jerusalem ⁴¹  will be trampled down by the Gentiles until the times of the Gentiles are fulfilled. ⁴² 

[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.

[8:18]  ² tn Or “Therefore pay close attention”; Grk “Take heed therefore how you hear.”

[8:18]  ³ tn Grk “and.” Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[8:18]  ⁴ sn The phrase what he thinks he has is important, because it is not what a person thinks he has that is important but whether he actually has something or not. Jesus describes the person who does not heed his word as having nothing. The person who has nothing loses even that which he thought was something but was not. In other words, he has absolutely nothing at all. Jesus’ teaching must be taken seriously.

[11:31]  ⁵ sn On the queen of the South see 1 Kgs 10:1-3 and 2 Chr 9:1-12, as well as Josephus, Ant. 8.6.5-6 (8.165-175). The South most likely refers to modern southwest Arabia, possibly the eastern part of modern Yemen, although there is an ancient tradition reflected in Josephus which identifies this geo-political entity as Ethiopia.

[11:31]  ⁶ sn For the imagery of judgment, see Luke 10:13-15 and 11:19. The warnings are coming consistently now.

[11:31]  ⁷ tn Grk “men”; the word here (ἀνήρ, anhr) usually indicates males or husbands, but occasionally is used in a generic sense of people in general, as is the case here (cf. BDAG 79 s.v. 1, 2). The same term, translated the same way, occurs in v. 32.

[11:31]  ⁸ tn Grk “behold.”

[11:31]  ⁹ sn The message of Jesus was something greater than what Solomon offered. On Jesus and wisdom, see Luke 7:35; 10:21-22; 1 Cor 1:24, 30.

[11:32]  ¹⁰ tn See the note on the word “people” in v. 31.

[11:32]  ¹¹ tn Grk “at the preaching of Jonah.”

[11:32]  sn The phrase repented when Jonah preached to them confirms that in this context the sign of Jonah (v. 30) is his message.

[11:32]  ¹² tn Grk “behold.”

[13:25]  ¹³ tn The syntactical relationship between vv. 24-25 is disputed. The question turns on whether v. 25 is connected to v. 24 or not. A lack of a clear connective makes an independent idea more likely. However, one must then determine what the beginning of the sentence connects to. Though it makes for slightly awkward English, the translation has opted to connect it to “he will answer” so that this functions, in effect, as an apodosis. One could end the sentence after “us” and begin a new sentence with “He will answer” to make simpler sentences, although the connection between the two sentences is thereby less clear. The point of the passage, however, is clear. Once the door is shut, because one failed to come in through the narrow way, it is closed permanently. The moral: Do not be too late in deciding to respond.

[13:25]  ¹⁴ tn Or “the master of the household.”

[13:25]  ¹⁵ tn Or “rises,” or “stands up.”

[13:25]  ¹⁶ tn Or “Sir.”

[13:25]  ¹⁷ tn Grk “Open to us.”

[13:25]  ¹⁸ tn Grk “and answering, he will say to you.” This is redundant in contemporary English and has been simplified to “he will answer you.”

[13:25]  ¹⁹ sn For the imagery behind the statement “I do not know where you come from,” see Ps 138:6; Isa 63:16; Jer 1:5; Hos 5:3.

[13:28]  ²⁰ sn Weeping and gnashing of teeth is a figure for remorse and trauma, which occurs here because of exclusion from God’s promise.

[13:28]  ²¹ tn Grk “and Isaac and Jacob,” but καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.

[13:28]  ²² sn The kingdom of God is a major theme of Jesus. It is a realm in which Jesus rules and to which those who trust him belong. See Luke 6:20; 11:20; 17:20-21.

[13:28]  ²³ tn Or “being thrown out.” The present accusative participle, ἐκβαλλομένους (ekballomenous), related to the object ὑμᾶς (Jumas), seems to suggest that these evildoers will witness their own expulsion from the kingdom.

[13:35]  ²⁴ sn Your house is forsaken. The language here is from Jer 12:7 and 22:5. It recalls exilic judgment.

[13:35]  ²⁵ sn A quotation from Ps 118:26. The judgment to come will not be lifted until the Lord returns. See Luke 19:41-44.

[14:10]  ²⁶ tn Grk “the one who invited you.”

[14:10]  ²⁷ tn Grk “Go up higher.” This means to move to a more important place.

[18:14]  ²⁸ sn The prayer that was heard and honored was the one given with humility; in a surprising reversal it was the tax collector who went down to his home justified.

[18:14]  ²⁹ tn Grk “the other”; the referent (the Pharisee, v. 10) has been specified in the translation for clarity.

[18:14]  ³⁰ sn Everyone who exalts himself. See Luke 14:11. Jesus often called for humility and condemned those who sought honor.

[19:8]  ³¹ sn Zacchaeus was a penitent man who resolved on the spot to act differently in the face of Jesus’ acceptance of him. In resolving to give half his possessions to the poor, Zacchaeus was not defending himself against the crowd’s charges and claiming to be righteous. Rather as a result of this meeting with Jesus, he was a changed individual. So Jesus could speak of salvation coming that day (v. 9) and of the lost being saved (v. 10).

[19:8]  ³² tn This is a first class condition in the Greek text. It virtually confesses fraud.

[19:44]  ³³ tn Grk “They will raze you to the ground.”

[19:44]  sn The singular pronoun you refers to the city of Jerusalem personified.

[19:44]  ³⁴ tn Grk “your children within you.” The phrase “[your] walls” has been supplied in the translation to clarify that the city of Jerusalem, metaphorically pictured as an individual, is spoken of here.

[19:44]  ³⁵ sn (Not) one stone on top of another is an idiom for total destruction.

[19:44]  ³⁶ tn Grk “leave stone on stone.”

[19:44]  ³⁷ tn Grk “the time of your visitation.” To clarify what this refers to, the words “from God” are supplied at the end of the verse, although they do not occur in the Greek text.

[19:44]  sn You did not recognize the time of your visitation refers to the time God came to visit them. They had missed the Messiah; see Luke 1:68-79.

[21:24]  ³⁸ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[21:24]  ³⁹ tn Grk “by the mouth of the sword” (an idiom for the edge of a sword).

[21:24]  ⁴⁰ sn Here is the predicted judgment against the nation until the time of Gentile rule has passed: Its people will be led away as captives.

[21:24]  ⁴¹ tn Grk “And Jerusalem.” Here καί (kai) has not been translated because of differences between Greek and English style.

[21:24]  ⁴² sn Until the times of the Gentiles are fulfilled implies a time when Israel again has a central role in God’s plan.