Lukas 7:47

7:47 Therefore I tell you, her sins, which were many, are forgiven, thus she loved much; ¹  but the one who is forgiven little loves little.”

Lukas 13:5

13:5 No, I tell you! But unless you repent ²  you will all perish as well!” ³ 

Lukas 13:2

13:2 He ⁴  answered them, “Do you think these Galileans were worse sinners ⁵  than all the other Galileans, because they suffered these things?

Lukas 1:13-19

1:13 But the angel said to him, “Do not be afraid, Zechariah, for your prayer has been heard, ⁶  and your wife Elizabeth will bear you a son; you ⁷  will name him John. ⁸  1:14 Joy and gladness will come ⁹  to you, and many will rejoice at ¹⁰  his birth, ¹¹  1:15 for he will be great in the sight of ¹²  the Lord. He ¹³  must never drink wine or strong drink, and he will be filled with the Holy Spirit, even before his birth. ¹⁴  1:16 He ¹⁵  will turn ¹⁶  many of the people ¹⁷  of Israel to the Lord their God. 1:17 And he will go as forerunner before the Lord ¹⁸  in the spirit and power of Elijah, to turn the hearts of the fathers back to their children and the disobedient to the wisdom of the just, ¹⁹  to make ready for the Lord a people prepared for him.”

1:18 Zechariah ²⁰  said to the angel, “How can I be sure of this? ²¹  For I am an old man, and my wife is old as well.” ²²  1:19 The ²³  angel answered him, “I am Gabriel, who stands ²⁴  in the presence of God, and I was sent to speak to you and to bring ²⁵  you this good news.

Matius 18:14

18:14 In the same way, your Father in heaven is not willing that one of these little ones be lost.

Kisah Para Rasul 11:18

11:18 When they heard this, ²⁶  they ceased their objections ²⁷  and praised ²⁸  God, saying, “So then, God has granted the repentance ²⁹  that leads to life even to the Gentiles.” ³⁰ 

Kisah Para Rasul 11:2

11:2 So when Peter went up to Jerusalem, ³¹  the circumcised believers ³²  took issue with ³³  him,

Kolose 1:10

1:10 so that you may live ³⁴  worthily of the Lord and please him in all respects ³⁵  – bearing fruit in every good deed, growing in the knowledge of God,

Filemon 1:15

1:15 For perhaps it was for this reason that he was separated from you for a little while, so that you would have him back eternally, ³⁶ 

[7:47]  ¹ 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.

[13:5]  ² sn Jesus’ point repeats v. 3. The circumstances make no difference. All must deal with the reality of what death means.

[13:5]  ³ tn Grk “similarly.”

[13:2]  ⁴ tn Grk “And he.” Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

[13:2]  ⁵ sn Jesus did not want his hearers to think that tragedy was necessarily a judgment on these people because they were worse sinners.

[1:13]  ⁶ tn The passive means that the prayer was heard by God.

[1:13]  sn Your prayer has been heard. Zechariah’s prayer while offering the sacrifice would have been for the nation, but the answer to the prayer also gave them a long hoped-for child, a hope they had abandoned because of their old age.

[1:13]  ⁷ tn Grk “a son, and you”; καί (kai) has not been translated. Instead a semicolon is used in the translation for stylistic reasons.

[1:13]  ⁸ tn Grk “you will call his name John.” The future tense here functions like a command (see ExSyn 569-70). This same construction occurs in v. 31.

[1:13]  sn “Do not be afraid…you must call his name John.” This is a standard birth announcement (see Gen 16:11; Isa 7:14; Matt 1:21; Luke 1:31).

[1:14]  ⁹ tn Grk “This will be joy and gladness.”

[1:14]  ¹⁰ tn Or “because of.”

[1:14]  ¹¹ tn “At his birth” is more precise as the grammatical subject (1:58), though “at his coming” is a possible force, since it is his mission, as the following verses note, that will really bring joy.

[1:15]  ¹² tn Grk “before.”

[1:15]  ¹³ tn Grk “and he”; because of the length and complexity of the Greek sentence, the conjunction καί (kai) has not been translated here. Instead a new English sentence is begun in the translation.

[1:15]  ¹⁴ tn Grk “even from his mother’s womb.” While this idiom may be understood to refer to the point of birth (“even from his birth”), Luke 1:41 suggests that here it should be understood to refer to a time before birth.

[1:15]  sn He will be filled with the Holy Spirit, even before his birth. This is the language of the birth of a prophet (Judg 13:5, 7; Isa 49:1; Jer 1:5; Sir 49:7); see 1:41 for the first fulfillment.

[1:16]  ¹⁵ tn Grk “And he.” Here καί (kai) has not been translated because of differences between Greek and English style.

[1:16]  ¹⁶ sn The word translated will turn is a good summary term for repentance and denotes John’s call to a change of direction (Luke 3:1-14).

[1:16]  ¹⁷ tn Grk “sons”; but clearly this is a generic reference to people of both genders.

[1:17]  ¹⁸ tn Grk “before him”; the referent (the Lord) has been specified in the translation for clarity.

[1:17]  ¹⁹ sn These two lines cover all relationships: Turn the hearts of the fathers back to their children points to horizontal relationships, while (turn) the disobedient to the wisdom of the just shows what God gives from above in a vertical manner.

[1:18]  ²⁰ tn Grk “And Zechariah.” Here καί (kai) has not been translated because of differences between Greek and English style.

[1:18]  ²¹ tn Grk “How will I know this?”

[1:18]  ²² tn Grk “is advanced in days” (an idiom for old age).

[1:19]  ²³ tn Grk “And the.” Here καί (kai) has not been translated because of differences between Greek and English style.

[1:19]  ²⁴ tn Grk “the one who is standing before God.”

[1:19]  ²⁵ tn Grk “to announce these things of good news to you.”

[11:18]  ²⁶ tn Grk “these things.”

[11:18]  ²⁷ tn Or “became silent,” but this would create an apparent contradiction with the subsequent action of praising God. The point, in context, is that they ceased objecting to what Peter had done.

[11:18]  ²⁸ tn Or “glorified.”

[11:18]  ²⁹ sn Here the summary phrase for responding to the gospel is the repentance that leads to life. Note how the presence of life is tied to the presence of the Spirit (cf. John 4:7-42; 7:37-39).

[11:18]  ³⁰ sn In the Greek text the phrase even to the Gentiles is in an emphatic position.

[11:2]  ³¹ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[11:2]  ³² tn Or “the Jewish Christians”; Grk “those of the circumcision.” Within the larger group of Christians were some whose loyalties ran along ethnic-religious lines.

[11:2]  ³³ tn Or “believers disputed with,” “believers criticized” (BDAG 231 s.v. διακρίνω 5.b).

[1:10]  ³⁴ tn The infinitive περιπατῆσαι (peripathsai, “to walk, to live, to live one’s life”) is best taken as an infinitive of purpose related to “praying” (προσευχόμενοι, proseucomenoi) and “asking” (αἰτούμενοι, aitoumenoi) in v. 9 and is thus translated as “that you may live.”

[1:10]  ³⁵ tn BDAG 129 s.v. ἀρεσκεία states that ἀρεσκείαν (areskeian) refers to a “desire to please εἰς πᾶσαν ἀ. to please (the Lord) in all respects Col 1:10.”

[1:15]  ³⁶ sn So that you would have him back eternally. The notion here is not that Onesimus was to be the slave of Philemon eternally, but that their new relationship as brothers in Christ would transcend the societal structures of this age. The occasion of Onesimus’ flight to Rome would ultimately be a catalyst in the formation of a new and stronger bond between these two men.