Lukas 1:67

Zechariah’s Praise and Prediction

1:67 Then ¹  his father Zechariah was filled with the Holy Spirit and prophesied, ² 

Lukas 5:20

5:20 When ³  Jesus ⁴  saw their ⁵  faith he said, “Friend, ⁶  your sins are forgiven.” ⁷ 

Lukas 7:47

7:47 Therefore I tell you, her sins, which were many, are forgiven, thus she loved much; ⁸  but the one who is forgiven little loves little.”

Lukas 17:9

17:9 He won’t thank the slave because he did what he was told, ⁹  will he? ¹⁰ 

Lukas 19:45

Cleansing the Temple

19:45 Then ¹¹  Jesus ¹²  entered the temple courts ¹³  and began to drive out those who were selling things there, ¹⁴ 

Lukas 23:9

23:9 So ¹⁵  Herod ¹⁶  questioned him at considerable length; Jesus ¹⁷  gave him no answer.

[1:67]  ¹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[1:67]  ² tn Grk “and he prophesied, saying.” The participle λέγων (legwn) is redundant and has not been translated.

[1:67]  sn Prophesied. The reference to prophecy reflects that Zechariah is enabled by the Spirit to speak God’s will. He does so in this case through a praise psalm, which calls for praise and then gives the reason why God should be praised.

[5:20]  ³ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[5:20]  ⁴ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[5:20]  ⁵ sn The plural pronoun their makes it clear that Jesus was responding to the faith of the entire group, not just the paralyzed man.

[5:20]  ⁶ tn Grk “Man,” but the term used in this way was not derogatory in Jewish culture. Used in address (as here) it means “friend” (see BDAG 82 s.v. ἄνθρωπος 8).

[5:20]  ⁷ tn Grk “Man, your sins are forgiven you.” Luke stresses the forgiveness of sins (cf. 1:77; 3:3; 24:47). In 5:20 he uses both the perfect ἀφέωνται and the personal pronoun σοι which together combine to heighten the subjective aspect of the experience of forgiveness. The σοι has been omitted in translation in light of normal English style.

[5:20]  sn The passive voice here is a divine passive (ExSyn 437). It is clear that God does the forgiving.

[7:47]  ⁸ 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.

[17:9]  ⁹ tn Grk “did what was commanded.”

[17:9]  ¹⁰ tn The Greek construction anticipates a negative reply which is indicated in the translation by the ‘tag’ at the end, “will he?” Thanks are not required.

[19:45]  ¹¹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[19:45]  ¹² tn Grk “he.”

[19:45]  ¹³ tn Grk “the temple” (also in v. 47).

[19:45]  sn The merchants (those who were selling things there) would have been located in the Court of the Gentiles.

[19:45]  ¹⁴ sn Matthew (21:12-27), Mark (11:15-19) and Luke (here, 19:45-46) record this incident of the temple cleansing at the end of Jesus’ ministry. John (2:13-16) records a cleansing of the temple at the beginning of Jesus’ ministry. See the note on the word temple courts in John 2:14 for a discussion of the relationship of these accounts to one another.

[23:9]  ¹⁵ tn Here δέ (de) has been translated as “so” to indicate the implied result of the previous statements in the narrative about Herod’s desire to see Jesus.

[23:9]  ¹⁶ tn Grk “he”; the referent (Herod) has been specified in the translation for clarity.

[23:9]  ¹⁷ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.