Lukas 7:12

7:12 As he approached the town gate, a man ¹  who had died was being carried out, ²  the only son of his mother (who ³  was a widow ⁴ ), and a large crowd from the town ⁵  was with her.

Lukas 11:22

11:22 But ⁶  when a stronger man ⁷  attacks ⁸  and conquers him, he takes away the first man’s ⁹  armor on which the man relied ¹⁰  and divides up ¹¹  his plunder. ¹² 

Lukas 11:34

11:34 Your eye is the lamp of your body. When your eye is healthy, ¹³  your whole body is full of light, but when it is diseased, ¹⁴  your body is full of darkness.

Lukas 12:10

12:10 And everyone who speaks a word against the Son of Man will be forgiven, but the person who blasphemes against the Holy Spirit ¹⁵  will not be forgiven. ¹⁶ 

Lukas 12:39

12:39 But understand this: If the owner of the house had known at what hour the thief ¹⁷  was coming, he would not have let ¹⁸  his house be broken into.

Lukas 17:2

17:2 It would be better for him to have a millstone ¹⁹  tied around his neck and be thrown into the sea ²⁰  than for him to cause one of these little ones to sin. ²¹ 

Lukas 19:37

19:37 As he approached the road leading down from ²²  the Mount of Olives, ²³  the whole crowd of his ²⁴  disciples began to rejoice ²⁵  and praise ²⁶  God with a loud voice for all the mighty works ²⁷  they had seen: ²⁸ 

Lukas 20:14

20:14 But when the tenants saw him, they said to one another, ‘This is the heir; let’s kill him so the inheritance will be ours!’

[7:12]  ¹ tn Grk “behold.” The Greek word ἰδού (idou) has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).

[7:12]  ² tn That is, carried out for burial. This was a funeral procession.

[7:12]  ³ tn Grk “and she.” The clause introduced by καί (kai) has been translated as a relative clause for the sake of English style.

[7:12]  ⁴ sn The description of the woman as a widow would mean that she was now socially alone and without protection in 1st century Jewish culture.

[7:12]  ⁵ tn Or “city.”

[11:22]  ⁶ tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[11:22]  ⁷ tn The referent of the expression “a stronger man” is Jesus.

[11:22]  ⁸ tn Grk “stronger man than he attacks.”

[11:22]  ⁹ tn Grk “his”; the referent (the first man mentioned) has been specified in the translation for clarity.

[11:22]  ¹⁰ tn Grk “on which he relied.”

[11:22]  ¹¹ tn Or “and distributes.”

[11:22]  ¹² sn Some see the imagery here as similar to Eph 4:7-10, although no opponents are explicitly named in that passage. Jesus has the victory over Satan. Jesus’ acts of healing mean that the war is being won and the kingdom is coming.

[11:34]  ¹³ tn Or “sound” (so L&N 23.132 and most scholars). A few scholars take this word to mean something like “generous” here (L&N 57.107), partly due to the immediate context of this saying in Matt 6:22 which concerns money, in which case the “eye” is a metonymy for the entire person (“if you are generous”).

[11:34]  ¹⁴ tn Or “when it is sick” (L&N 23.149).

[11:34]  sn There may be a slight wordplay here, as this term can also mean “evil,” so the figure uses a term that points to the real meaning of being careful as to what one pays attention to or looks at.

[12:10]  ¹⁵ sn Blasphemy against the Holy Spirit probably refers to a total rejection of the testimony that the Spirit gives to Jesus and the plan of God. This is not so much a sin of the moment as of one’s entire life, an obstinate rejection of God’s message and testimony. Cf. Matt 12:31-32 and Mark 3:28-30.

[12:10]  ¹⁶ tn Grk “it will not be forgiven the person who blasphemes against the Holy Spirit.”

[12:39]  ¹⁷ sn On Jesus pictured as a returning thief, see 1 Thess 5:2, 4; 2 Pet 3:10; Rev 3:3; 16:15.

[12:39]  ¹⁸ tc Most mss (א¹ A B L Q W Θ Ψ 070 Ë^1,13 33 Ï lat sy^p,h sa^ms bo) read “he would have watched and not let” here, but this looks like an assimilation to Matt 24:43. The alliance of two important and early mss along with a few others (Ì⁷⁵ א* [D] e i sy^s,c sa^mss), coupled with much stronger internal evidence, suggests that the shorter reading is authentic.

[17:2]  ¹⁹ tn This term refers to the heavy upper stone of a grinding mill (L&N 7.70; BDAG 660 s.v. μυλικός).

[17:2]  sn The punishment of drowning with a heavy weight attached is extremely gruesome and reflects Jesus’ views concerning those who cause others who believe in him to sin.

[17:2]  ²⁰ tn Grk “if a millstone were tied…and he were thrown.” The conditional construction in Greek has been translated by English infinitives: “to have… and be thrown.”

[17:2]  ²¹ tn Or “to stumble.” This verb, σκανδαλίσῃ (skandalish), has the same root as the noun σκάνδαλον (skandalon) in 17:1, translated “stumbling blocks”; this wordplay is difficult to reproduce in English. It is possible that the primary cause of offense here would be leading disciples (“little ones”) astray in a similar fashion.

[19:37]  ²² tn Grk “the descent of”; this could refer to either the slope of the hillside itself or the path leading down from it (the second option has been adopted for the translation, see L&N 15.109).

[19:37]  ²³ sn See the note on the name Mount of Olives in v. 29.

[19:37]  ²⁴ tn Grk “the”; the Greek article has been translated here as a possessive pronoun (ExSyn 215).

[19:37]  ²⁵ tn Here the participle χαίροντες (caironte") has been translated as a finite verb in English; it could also be translated adverbially as a participle of manner: “began to praise God joyfully.”

[19:37]  ²⁶ sn See 2:13, 20; Acts 2:47; 3:8-9.

[19:37]  ²⁷ tn Or “works of power,” “miracles.” Jesus’ ministry of miracles is what has drawn attention. See Luke 7:22.

[19:37]  ²⁸ tn Grk “they had seen, saying.” The participle λέγοντες (legontes) is redundant in contemporary English and has not been translated.