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 16:13

16:13 No servant can serve two masters, for either he will hate ⁶  the one and love the other, or he will be devoted to the one and despise ⁷  the other. You cannot serve God and money.” ⁸ 

Lukas 18:29

18:29 Then ⁹  Jesus ¹⁰  said to them, “I tell you the truth, ¹¹  there is no one who has left home or wife or brothers ¹²  or parents or children for the sake of God’s kingdom

Lukas 19:30

19:30 telling them, ¹³  “Go to the village ahead of you. ¹⁴  When ¹⁵  you enter it, you will find a colt tied there that has never been ridden. ¹⁶  Untie it and bring it here.

[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.

[16:13]  ⁶ 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]  ⁷ tn Or “and treat [the other] with contempt.”

[16:13]  ⁸ 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]  ⁹ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

[18:29]  ¹⁰ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[18:29]  ¹¹ tn Grk “Truly (ἀμήν, amhn), I say to you.”

[18:29]  ¹² 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]  ¹³ tn Grk “saying.”

[19:30]  ¹⁴ tn Grk “the village lying before [you]” (BDAG 530 s.v. κατέναντι 2.a).

[19:30]  ¹⁵ 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]  ¹⁶ tn Grk “a colt tied there on which no one of men has ever sat.”