Luke 5:36

5:36 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 7:6

7:6 So ⁵  Jesus went with them. When ⁶  he was not far from the house, the centurion ⁷  sent friends to say to him, “Lord, do not trouble yourself, ⁸  for I am not worthy ⁹  to have you come under my roof.

Luke 9:33

9:33 Then ¹⁰  as the men ¹¹  were starting to leave, ¹²  Peter said to Jesus, “Master, it is good for us to be here. Let us make three shelters, ¹³  one for you and one for Moses and one for Elijah” – not knowing what he was saying.

Luke 13:14

13:14 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 ¹⁴  should be done! ¹⁵  So come ¹⁶  and be healed on those days, and not on the Sabbath day.”

Luke 14:12

14:12 He ¹⁷  said also to the man ¹⁸  who had invited him, “When you host a dinner or a banquet, ¹⁹  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.

[5:36]  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.

[5:36]  ² tn Grk “puts”; but since the means of attachment would normally be sewing, the translation “sews” has been used.

[5:36]  ³ tn Grk “he tears.” The point is that the new garment will be ruined to repair an older, less valuable one.

[5:36]  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.

[7:6]  ⁵ tn Here δέ (de) has been translated as “so” to indicate the resultative action.

[7:6]  ⁶ tn The participle ἀπέχοντος (apeconto") has been taken temporally.

[7:6]  ⁷ sn See the note on the word centurion in 7:2.

[7:6]  ⁸ tn Or “do not be bothered.”

[7:6]  ⁹ sn Note the humility in the centurion’s statement I am not worthy in light of what others think (as v. 4 notes). See Luke 5:8 for a similar example of humility.

[9:33]  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.

[9:33]  ¹⁰ tn Grk “as they”; the referent (“the men,” referring to Moses and Elijah) has been specified in the translation for clarity.

[9:33]  ¹¹ tn Grk “to leave from him.”

[9:33]  ¹² tn Or “booths,” “dwellings” (referring to the temporary booths constructed in the celebration of the feast of Tabernacles).

[13:14]  ¹³ 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.

[13:14]  ¹⁴ tn Grk “on which it is necessary to work.” This has been simplified in the translation.

[13:14]  ¹⁵ tn The participle ἐρχόμενοι (ercomenoi) has been translated as a finite verb due to requirements of contemporary English style.

[14:12]  ¹⁷ tn Here δέ (de) has not been translated.

[14:12]  ¹⁸ sn That is, the leader of the Pharisees (v. 1).

[14:12]  ¹⁹ 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.