2 Tawarikh 33:9-13
Konteks33:9 But Manasseh misled the people of 1 Judah and the residents of Jerusalem so that they sinned more than the nations whom the Lord had destroyed ahead of the Israelites.
33:10 The Lord confronted 2 Manasseh and his people, but they paid no attention. 33:11 So the Lord brought against them the commanders of the army of the king of Assyria. They seized Manasseh, put hooks in his nose, 3 bound him with bronze chains, and carried him away to Babylon. 33:12 In his pain 4 Manasseh 5 asked the Lord his God for mercy 6 and truly 7 humbled himself before the God of his ancestors. 8 33:13 When he prayed to the Lord, 9 the Lord 10 responded to him 11 and answered favorably 12 his cry for mercy. The Lord 13 brought him back to Jerusalem to his kingdom. Then Manasseh realized that the Lord is the true God.
2 Tawarikh 33:19
Konteks33:19 The Annals of the Prophets include his prayer, give an account of how the Lord responded to it, record all his sins and unfaithful acts, and identify the sites where he built high places and erected Asherah poles and idols before he humbled himself. 14
Yesaya 55:7
Konteks55:7 The wicked need to abandon their lifestyle 15
and sinful people their plans. 16
They should return 17 to the Lord, and he will show mercy to them, 18
and to their God, for he will freely forgive them. 19
Lukas 7:47
Konteks7:47 Therefore I tell you, her sins, which were many, are forgiven, thus she loved much; 20 but the one who is forgiven little loves little.”
Lukas 15:10
Konteks15:10 In the same way, I tell you, there is joy in the presence of God’s angels 21 over one sinner who repents.”
Lukas 18:13-14
Konteks18:13 The tax collector, however, stood 22 far off and would not even look up 23 to heaven, but beat his breast and said, ‘God, be merciful 24 to me, sinner that I am!’ 25 18:14 I tell you that this man went down to his home justified 26 rather than the Pharisee. 27 For everyone who exalts 28 himself will be humbled, but he who humbles himself will be exalted.”
Lukas 19:7-9
Konteks19:7 And when the people 29 saw it, they all complained, 30 “He has gone in to be the guest of a man who is a sinner.” 31 19:8 But Zacchaeus stopped and said to the Lord, “Look, Lord, half of my possessions I now give 32 to the poor, and if 33 I have cheated anyone of anything, I am paying back four times as much!” 19:9 Then 34 Jesus said to him, “Today salvation 35 has come to this household, 36 because he too is a son of Abraham! 37
Lukas 23:43
Konteks23:43 And Jesus 38 said to him, “I tell you the truth, 39 today 40 you will be with me in paradise.” 41
Yohanes 6:37
Konteks6:37 Everyone whom the Father gives me will come to me, and the one who comes to me I will never send away. 42
Kisah Para Rasul 13:39
Konteks13:39 and by this one 43 everyone who believes is justified 44 from everything from which the law of Moses could not justify 45 you. 46
Roma 5:20
Konteks5:20 Now the law came in 47 so that the transgression 48 may increase, but where sin increased, grace multiplied all the more,
Roma 15:4
Konteks15:4 For everything that was written in former times was written for our instruction, so that through endurance and through encouragement of the scriptures we may have hope.
Ibrani 7:25
Konteks7:25 So he is able to save completely those who come to God through him, because he always lives to intercede for them.
[33:9] 1 tn Heb “misled Judah.” The words “the people of” are supplied in the translation for clarity. The Hebrew text uses the name “Judah” here by metonymy for the people of Judah.
[33:11] 3 tn Heb “and they seized him with hooks.”
[33:12] 5 tn Heb “he”; the referent (Manasseh) has been specified in the translation for clarity.
[33:12] 6 tn Heb “appeased the face of the
[33:13] 9 tn Heb “him”; the referent (the
[33:13] 10 tn Heb “he”; the referent (the
[33:13] 11 tn Heb “was entreated by him,” or “allowed himself to be entreated by him.”
[33:13] 13 tn Heb “he”; the referent (the
[33:19] 14 tn Heb “and his prayer and being entreated by him, and all his sin and his unfaithfulness and the places where he built high places and set up Asherah poles and idols before he humbled himself – behold, they are written on the words of his seers.”
[55:7] 15 tn Heb “Let the wicked one abandon his way.” The singular is collective.
[55:7] 16 tn Heb “and the man of evil his thoughts.” The singular is collective.
[55:7] 17 tn Heb “let him return.” The singular is collective, meaning “let them.”
[55:7] 18 tn The imperfect with vav (ו) conjunctive after the jussive indicates purpose/result.
[55:7] 19 sn The appeal and promise of vv. 6-7 echoes the language of Deut 4:25-31; 30:1-10; and 1 Kgs 8:46-53, all of which anticipate the exile and speak of the prerequisites for restoration.
[7:47] 20 tn Grk “for she loved much.” The connection between this statement and the preceding probably involves an ellipsis, to the effect that the ὅτι clause gives the evidence of forgiveness, not the ground. For similar examples of an “evidentiary” ὅτι, cf. Luke 1:22; 6:21; 13:2. See discussion in D. L. Bock, Luke [BECNT], 1:703-5. Further evidence that this is the case here is the final statement: “the one who is forgiven little loves little” means that the one who is forgiven little is thus not able to love much. The REB renders this verse: “her great love proves that her many sins have been forgiven; where little has been forgiven, little love is shown.”
[7:47] sn She loved much. Jesus’ point is that the person who realizes how great a gift forgiveness is (because they have a deep sense of sin) has a great love for the one who forgives, that is, God. The woman’s acts of reverence to Jesus honored him as the one who brought God’s message of grace.
[15:10] 21 sn The whole of heaven is said to rejoice. Joy in the presence of God’s angels is a way of referring to God’s joy as well without having to name him explicitly. Contemporary Judaism tended to refer to God indirectly where possible out of reverence or respect for the divine name.
[18:13] 22 tn Grk “standing”; the Greek participle has been translated as a finite verb.
[18:13] 23 tn Grk “even lift up his eyes” (an idiom).
[18:13] 24 tn The prayer is a humble call for forgiveness. The term for mercy (ἱλάσκομαι, Jilaskomai) is associated with the concept of a request for atonement (BDAG 473-74 s.v. 1; Ps 51:1, 3; 25:11; 34:6, 18).
[18:13] 25 tn Grk “the sinner.” The tax collector views himself not just as any sinner but as the worst of all sinners. See ExSyn 222-23.
[18:14] 26 sn The prayer that was heard and honored was the one given with humility; in a surprising reversal it was the tax collector who went down to his home justified.
[18:14] 27 tn Grk “the other”; the referent (the Pharisee, v. 10) has been specified in the translation for clarity.
[18:14] 28 sn Everyone who exalts himself. See Luke 14:11. Jesus often called for humility and condemned those who sought honor.
[19:7] 29 tn Grk “they”; the referent is unspecified but is probably the crowd in general, who would have no great love for a man like Zacchaeus who had enriched himself many times over at their expense.
[19:7] 30 tn This term is used only twice in the NT, both times in Luke (here and 15:2) and has negative connotations both times (BDAG 227 s.v. διαγογγύζω). The participle λέγοντες (legonte") is redundant in contemporary English and has not been translated.
[19:7] 31 sn Being the guest of a man who is a sinner was a common complaint about Jesus: Luke 5:31-32; 7:37-50; 15:1-2.
[19:8] 32 sn Zacchaeus was a penitent man who resolved on the spot to act differently in the face of Jesus’ acceptance of him. In resolving to give half his possessions to the poor, Zacchaeus was not defending himself against the crowd’s charges and claiming to be righteous. Rather as a result of this meeting with Jesus, he was a changed individual. So Jesus could speak of salvation coming that day (v. 9) and of the lost being saved (v. 10).
[19:8] 33 tn This is a first class condition in the Greek text. It virtually confesses fraud.
[19:9] 34 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative
[19:9] 35 sn This is one of the few uses of the specific term salvation in Luke (1:69, 71, 77), though the concept runs throughout the Gospel.
[19:9] 36 sn The household is not a reference to the building, but to the people who lived within it (L&N 10.8).
[19:9] 37 sn Zacchaeus was personally affirmed by Jesus as a descendant (son) of Abraham and a member of God’s family.
[23:43] 39 tn Grk “Truly (ἀμήν, amhn), I say to you.”
[23:43] 40 sn Jesus gives more than the criminal asked for, because the blessing will come today, not in the future. He will be among the righteous. See the note on today in 2:11.
[23:43] 41 sn In the NT, paradise is mentioned three times. Here it refers to the abode of the righteous dead. In Rev 2:7 it refers to the restoration of Edenic paradise predicted in Isa 51:3 and Ezek 36:35. In 2 Cor 12:4 it probably refers to the “third heaven” (2 Cor 12:2) as the place where God dwells.
[6:37] 42 tn Or “drive away”; Grk “cast out.”
[13:39] 43 sn This one refers here to Jesus.
[13:39] 44 tn Or “is freed.” The translation of δικαιωθῆναι (dikaiwqhnai) and δικαιοῦται (dikaioutai) in Acts 13:38-39 is difficult. BDAG 249 s.v. δικαιόω 3 categorizes δικαιωθῆναι in 13:38 (Greek text) under the meaning “make free/pure” but categorizes δικαιοῦται in Acts 13:39 as “be found in the right, be free of charges” (BDAG 249 s.v. δικαιόω 2.b.β). In the interest of consistency both verbs are rendered as “justified” in this translation.
[13:39] 45 tn Or “could not free.”
[13:39] 46 tn Grk “from everything from which you could not be justified by the law of Moses.” The passive construction has been converted to an active one in the translation, with “by the law of Moses” becoming the subject of the final clause. The words “from everything from which the law of Moses could not justify you” are part of v. 38 in the Greek text, but due to English style and word order must be placed in v. 39 in the translation.
