Discovery BoxLuke 5:36 
Context5:36 He also told them a parable: 1 “No one tears a patch from a new garment and sews 2 it on an old garment. If he does, he will have torn 3 the new, and the piece from the new will not match the old. 4
Luke 6:17
Context6:17 Then 5 he came down with them and stood on a level place. 6 And a large number 7 of his disciples had gathered 8 along with 9 a vast multitude from all over Judea, from 10 Jerusalem, 11 and from the seacoast of Tyre 12 and Sidon. 13 They came to hear him and to be healed 14 of their diseases,
Luke 7:44
Context7:44 Then, 15 turning toward the woman, he said to Simon, “Do you see this woman? I entered your house. You gave me no water for my feet, 16 but she has wet my feet with her tears and wiped them with her hair.
Luke 10:21
Context10:21 On that same occasion 17 Jesus 18 rejoiced 19 in the Holy Spirit and said, “I praise 20 you, Father, Lord 21 of heaven and earth, because 22 you have hidden these things from the wise 23 and intelligent, and revealed them to little children. Yes, Father, for this was your gracious will. 24
Luke 11:31
Context11:31 The queen of the South 25 will rise up at the judgment 26 with the people 27 of this generation and condemn them, because she came from the ends of the earth to hear the wisdom of Solomon – and now, 28 something greater 29 than Solomon is here!
Luke 14:12
Context14:12 He 30 said also to the man 31 who had invited him, “When you host a dinner or a banquet, 32 don’t invite your friends or your brothers or your relatives or rich neighbors so you can be invited by them in return and get repaid.
1 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.
2 tn Grk “puts”; but since the means of attachment would normally be sewing, the translation “sews” has been used.
3 tn Grk “he tears.” The point is that the new garment will be ruined to repair an older, less valuable one.
4 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.
5 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
6 tn Or “on a plateau.” This could refer to a message given in a flat locale or in a flat locale in the midst of a more mountainous region (Jer 21:13; Isa 13:2). It is quite possible that this sermon is a summary version of the better known Sermon on the Mount from Matt 5-7.
7 tn Grk “large crowd.”
8 tn There is no verb in Greek at this point, but since “a large crowd” (see preceding tn) is in the nominative case, one needs to be supplied.
9 tn Grk “and.”
10 tn Grk “and from,” 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.
11 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
12 map For location see Map1 A2; Map2 G2; Map4 A1; JP3 F3; JP4 F3.
13 sn These last two locations, Tyre and Sidon, represented an expansion outside of traditional Jewish territory. Jesus’ reputation continued to expand into new regions.
map For location see Map1 A1; JP3 F3; JP4 F3.
14 sn To hear him and to be healed. Jesus had a two-level ministry: The word and then wondrous acts of service that showed his message of God’s care were real.
15 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
16 sn It is discussed whether these acts in vv. 44-46 were required by the host. Most think they were not, but this makes the woman’s acts of respect all the more amazing.
17 tn Grk “In that same hour” (L&N 67.1).
18 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
19 sn Jesus rejoiced. The account of the mission in 10:1-24 ends with several remarks about joy.
20 tn Or “thank.”
21 sn The title Lord is an important name for God, showing his sovereignty, but it is interesting that it comes next to a reference to the Father, a term indicative of God’s care. The two concepts are often related in the NT; see Eph 1:3-6.
22 tn Or “that.”
23 sn See 1 Cor 1:26-31.
24 tn Grk “for (to do) thus was well pleasing before you,” BDAG 325 s.v. ἔμπροσθεν 1.δ; speaking of something taking place “before” God is a reverential way of avoiding direct connection of the action to him.
25 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.
26 sn For the imagery of judgment, see Luke 10:13-15 and 11:19. The warnings are coming consistently now.
27 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.
28 tn Grk “behold.”
29 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.
30 tn Here δέ (de) has not been translated.
31 sn That is, the leader of the Pharisees (v. 1).
32 tn The meaning of the two terms for meals here, ἄριστον (ariston) and δεῖπνον (deipnon), essentially overlap (L&N 23.22). Translators usually try to find two terms for a meal to use as equivalents (e.g., lunch and dinner, dinner and supper, etc.). In this translation “dinner” and “banquet” have been used, since the expected presence of rich neighbors later in the verse suggests a rather more elaborate occasion than an ordinary meal.
