Luke 1:51

1:51 He has demonstrated power ¹  with his arm; he has scattered those whose pride wells up from the sheer arrogance ²  of their hearts.

Luke 7:49

7:49 But ³  those who were at the table ⁴  with him began to say among themselves, “Who is this, who even forgives sins?”

Luke 12:6

12:6 Aren’t five sparrows sold for two pennies? ⁵  Yet not one of them is forgotten before God.

Luke 17:1

Sin, Forgiveness, Faith, and Service

17:1 Jesus ⁶  said to his disciples, “Stumbling blocks are sure to come, but woe ⁷  to the one through whom they come!

Luke 17:3

17:3 Watch ⁸  yourselves! If ⁹  your brother ¹⁰  sins, rebuke him. If ¹¹  he repents, forgive him.

Luke 17:18

17:18 Was no one found to turn back and give praise to God except this foreigner?” ¹² 

Luke 20:33

20:33 In the resurrection, therefore, whose wife will the woman be? ¹³  For all seven had married her.” ¹⁴ 

[1:51]  ¹ tn Or “shown strength,” “performed powerful deeds.” The verbs here switch to aorist tense through 1:55. This is how God will act in general for his people as they look to his ultimate deliverance.

[1:51]  ² tn Grk “in the imaginations of their hearts.” The psalm rebukes the arrogance of the proud, who think that power is their sovereign right. Here διανοίᾳ (dianoia) can be understood as a dative of sphere or reference/respect.

[7:49]  ³ tn Grk “And”; here καί (kai) has been translated as an adversative (contrastive).

[7:49]  ⁴ tn Grk “were reclining at table.”

[12:6]  ⁵ sn The pennies refer to the assarion, a small Roman copper coin. One of them was worth one sixteenth of a denarius or less than a half hour’s average wage. Sparrows were the cheapest thing sold in the market. God knows about even the most financially insignificant things; see Isa 49:15.

[17:1]  ⁷ tn Grk “He”; the referent (Jesus) has been specified in the translation for clarity. Here δέ (de) has not been translated.

[17:1]  ⁸ sn See Luke 6:24-26.

[17:3]  ⁹ tn It is difficult to know if this looks back or forward or both. The warning suggests it looks back. For this verb, see Luke 8:18; 12:1, 15; 20:46; 21:8, 34. The present imperative reflects an ongoing spirit of watchfulness.

[17:3]  ¹⁰ tn Both the “if” clause in this verse and the “if” clause in v. 4 are third class conditions in Greek.

[17:3]  ¹¹ tn Here the term “brother” means “fellow believer” or “fellow Christian” (cf. BDAG 18 s.v. ἀδελφός 2.a, contra BDAG 19 s.v. 2.c), but with a familial connotation. It refers equally to men, women, or children. However, because of the familial connotations, “brother” has been retained in the translation here in preference to the more generic “fellow believer” (“fellow Christian” would be anachronistic in this context).

[17:3]  ¹² tn Grk “And if.” Here καί (kai) has not been translated because of differences between Greek and English style.

[17:18]  ¹¹ sn Jesus’ point in calling the man a foreigner is that none of the other nine, who were presumably Israelites, responded with gratitude. Only the “outsiders” were listening and responding.

[20:33]  ¹³ sn The point is a dilemma. In a world arguing a person should have one wife, whose wife will she be in the afterlife? The question was designed to show that (in the opinion of the Sadducees) resurrection leads to a major problem.

[20:33]  ¹⁴ tn Grk “For the seven had her as wife.”