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 6:49
Context6:49 But the person who hears and does not put my words into practice 5 is like a man who built a house on the ground without a foundation. When 6 the river burst against that house, 7 it collapsed immediately, and was utterly destroyed!” 8
Luke 9:33
Context9:33 Then 9 as the men 10 were starting to leave, 11 Peter said to Jesus, “Master, it is good for us to be here. Let us make three shelters, 12 one for you and one for Moses and one for Elijah” – not knowing what he was saying.
Luke 11:8
Context11:8 I tell you, even though the man inside 13 will not get up and give him anything because he is his friend, yet because of the first man’s 14 sheer persistence 15 he will get up and give him whatever he needs.
Luke 12:48
Context12:48 But the one who did not know his master’s will 16 and did things worthy of punishment 17 will receive a light beating. 18 From everyone who has been given much, much will be required, 19 and from the one who has been entrusted with much, 20 even more will be asked. 21
Luke 12:58
Context12:58 As you are going with your accuser before the magistrate, 22 make an effort to settle with him on the way, so that he will not drag you before the judge, and the judge hand you over to the officer, 23 and the officer throw you into prison.
Luke 13:14
Context13:14 But the president of the synagogue, indignant because Jesus had healed on the Sabbath, said to the crowd, “There are six days on which work 24 should be done! 25 So come 26 and be healed on those days, and not on the Sabbath day.”
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 Grk “does not do [them].”
6 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.
7 tn Grk “it”; the referent (that house) has been specified in the translation for clarity.
8 tn Grk “and its crash was great.”
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.
9 tn Grk “And it happened that as.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated. Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
10 tn Grk “as they”; the referent (“the men,” referring to Moses and Elijah) has been specified in the translation for clarity.
11 tn Grk “to leave from him.”
12 tn Or “booths,” “dwellings” (referring to the temporary booths constructed in the celebration of the feast of Tabernacles).
sn By making three shelters Peter apparently wanted to celebrate the Feast of Tabernacles or Booths that looked forward to the end and to treat Moses, Elijah, and Jesus as equals. It was actually a way of expressing honor to Jesus, but the remark at the end of the verse makes it clear that it was not enough honor.
13 tn Grk “he”; the referent (the man in bed in the house) has been specified in the translation for clarity.
14 tn Grk “his”; the referent (the first man mentioned) has been specified in the translation for clarity.
15 tn The term ἀναίδεια (anaideia) is hard to translate. It refers to a combination of ideas, a boldness that persists over time, or “audacity,” which comes close. It most likely describes the one making the request, since the unit’s teaching is an exhortation about persistence in prayer. Some translate the term “shamelessness” which is the term’s normal meaning, and apply it to the neighbor as an illustration of God responding for the sake of his honor. But the original question was posed in terms of the first man who makes the request, not of the neighbor, so the teaching underscores the action of the one making the request.
16 tn Grk “did not know”; the phrase “his master’s will” is not in the Greek text, but is implied. Direct objects were frequently omitted in Greek when clear from the context, but must be supplied for the contemporary English reader.
17 tn Grk “blows.”
18 tn Grk “will receive few (blows).”
19 tn Grk “required from him”; but the words “from him” are redundant in English and have not been translated.
20 sn Entrusted with much. To be gifted with precious responsibility is something that requires faithfulness.
21 tn Grk “they will ask even more.”
22 sn The term magistrate (ἄρχων, arcwn) refers to an official who, under the authority of the government, serves as judge in legal cases (see L&N 56.29).
23 sn The officer (πράκτωρ, praktwr) was a civil official who functioned like a bailiff and was in charge of debtor’s prison. The use of the term, however, does not automatically demand a Hellenistic setting (BDAG 859 s.v.; K. H. Rengstorf, TDNT 8:539; C. Maurer, TDNT 6:642).
24 sn The irony is that Jesus’ “work” consisted of merely touching the woman. There is no sense of joy that eighteen years of suffering was reversed with his touch.
25 tn Grk “on which it is necessary to work.” This has been simplified in the translation.
26 tn The participle ἐρχόμενοι (ercomenoi) has been translated as a finite verb due to requirements of contemporary English style.
