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 9:62

9:62 Jesus ²  said to him, “No one who puts his ³  hand to the plow and looks back ⁴  is fit for the kingdom of God.” ⁵ 

Lukas 10:19

10:19 Look, I have given you authority to tread ⁶  on snakes and scorpions ⁷  and on the full force of the enemy, ⁸  and nothing will ⁹  hurt you.

Lukas 16:13

16:13 No servant can serve two masters, for either he will hate ¹⁰  the one and love the other, or he will be devoted to the one and despise ¹¹  the other. You cannot serve God and money.” ¹² 

Lukas 18:29

18:29 Then ¹³  Jesus ¹⁴  said to them, “I tell you the truth, ¹⁵  there is no one who has left home or wife or brothers ¹⁶  or parents or children for the sake of God’s kingdom

Lukas 19:30

19:30 telling them, ¹⁷  “Go to the village ahead of you. ¹⁸  When ¹⁹  you enter it, you will find a colt tied there that has never been ridden. ²⁰  Untie it and bring it here.

Lukas 23:14

23:14 and said to them, “You brought me this man as one who was misleading ²¹  the people. When I examined him before you, I ²²  did not find this man guilty ²³  of anything you accused him of doing.

[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.

[9:62]  ² tn Here δέ (de) has not been translated.

[9:62]  ³ tn Grk “the”; in context the article is used as a possessive pronoun (ExSyn 215).

[9:62]  ⁴ sn Jesus warns that excessive concern for family ties (looks back) will make the kingdom a lesser priority, which is not appropriate for discipleship. The image is graphic, for who can plow straight ahead toward a goal while looking back? Discipleship cannot be double-minded.

[9:62]  ⁵ 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.

[10:19]  ⁶ tn Or perhaps, “trample on” (which emphasizes the impact of the feet on the snakes). See L&N 15.226.

[10:19]  ⁷ sn Snakes and scorpions are examples of the hostility in the creation that is defeated by Jesus. The use of battle imagery shows who the kingdom fights against. See Acts 28:3-6.

[10:19]  ⁸ tn Or “I have given you authority to tread on snakes and scorpions, and [authority] over the full force of the enemy.” The second prepositional phrase can be taken either as modifying the infinitive πατεῖν (patein, “to tread”) or the noun ἐξουσίαν (exousian, “power”). The former is to be preferred and has been represented in the translation.

[10:19]  sn The enemy is a reference to Satan (mentioned in v. 18).

[10:19]  ⁹ tn This is an emphatic double negative in the Greek text.

[16:13]  ¹⁰ sn The contrast between hate and love here is rhetorical. The point is that one will choose the favorite if a choice has to be made.

[16:13]  ¹¹ tn Or “and treat [the other] with contempt.”

[16:13]  ¹² tn Grk “God and mammon.” This is the same word (μαμωνᾶς, mamwnas; often merely transliterated as “mammon”) translated “worldly wealth” in vv. 9, 11.

[16:13]  sn The term money is used to translate mammon, the Aramaic term for wealth or possessions. The point is not that money is inherently evil, but that it is often misused so that it is a means of evil; see 1 Tim 6:6-10, 17-19. God must be first, not money or possessions.

[18:29]  ¹³ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

[18:29]  ¹⁴ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[18:29]  ¹⁵ tn Grk “Truly (ἀμήν, amhn), I say to you.”

[18:29]  ¹⁶ tn The term “brothers” could be understood as generic here, referring to either male or female siblings. However, it is noteworthy that in the parallel passages in both Matt 19:29 and Mark 10:29, “sisters” are explicitly mentioned in the Greek text.

[19:30]  ¹⁷ tn Grk “saying.”

[19:30]  ¹⁸ tn Grk “the village lying before [you]” (BDAG 530 s.v. κατέναντι 2.a).

[19:30]  ¹⁹ tn Grk “in which entering.” This is a continuation of the previous sentence in Greek, but because of the length and complexity of the construction a new sentence was started here in the translation.

[19:30]  ²⁰ tn Grk “a colt tied there on which no one of men has ever sat.”

[23:14]  ²¹ tn This term also appears in v. 2.

[23:14]  ²² tn Grk “behold, I” A transitional use of ἰδού (idou) has not been translated here.

[23:14]  ²³ tn Grk “nothing did I find in this man by way of cause.” The reference to “nothing” is emphatic.