2 Kings 19:20

19:20 Isaiah son of Amoz sent this message to Hezekiah: “This is what the Lord God of Israel says: ‘I have heard your prayer concerning King Sennacherib of Assyria. ¹ 

Psalms 34:5-6

34:5 Those who look to him for help are happy;

their faces are not ashamed. ² 

34:6 This oppressed man cried out and the Lord heard;

he saved him ³  from all his troubles.

Luke 1:13

1:13 But the angel said to him, “Do not be afraid, Zechariah, for your prayer has been heard, ⁴  and your wife Elizabeth will bear you a son; you ⁵  will name him John. ⁶ 

Luke 1:1

Explanatory Preface

1:1 Now ⁷  many have undertaken to compile an account ⁸  of the things ⁹  that have been fulfilled ¹⁰  among us,

Luke 5:14-15

5:14 Then ¹¹  he ordered the man ¹²  to tell no one, ¹³  but commanded him, ¹⁴  “Go ¹⁵  and show yourself to a priest, and bring the offering ¹⁶  for your cleansing, as Moses commanded, ¹⁷  as a testimony to them.” ¹⁸  5:15 But the news about him spread even more, ¹⁹  and large crowds were gathering together to hear him ²⁰  and to be healed of their illnesses.

[19:20]  ¹ tn Heb “That which you prayed to me concerning Sennacherib king of Assyria I have heard.” The verb “I have heard” does not appear in the parallel passage in Isa 37:21, where אֲשֶׁר (’asher) probably has a causal sense, “because.”

[34:5]  ² tc Heb “they look to him and are radiant and their faces are not ashamed.” The third person plural subject (“they”) is unidentified; there is no antecedent in the Hebrew text. For this reason some prefer to take the perfect verbal forms in the first line as imperatives, “look to him and be radiant” (cf. NEB, NRSV). Some medieval Hebrew mss and other ancient witnesses (Aquila, the Syriac, and Jerome) support an imperatival reading for the first verb. In the second line some (with support from the LXX and Syriac) change “their faces” to “your faces,” which allows one to retain more easily the jussive force of the verb (suggested by the preceding אַל [’al]): “do not let your faces be ashamed.” It is probable that the verbal construction in the second line is rhetorical, expressing the conviction that the action in view cannot or should not happen. See GKC 322 §109.e.

[34:6]  ³ tn The pronoun refers back to “this oppressed man,” namely, the psalmist.

[1:13]  ⁴ tn The passive means that the prayer was heard by God.

[1:13]  ⁵ 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]  ⁶ 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.

[1:1]  ⁷ tn Grk “Since” or “Because.” This begins a long sentence that extends through v. 4. Because of the length and complexity of the Greek sentence and the tendency of contemporary English style to use shorter sentences, the Greek sentence has been divided up into shorter English sentences in the translation.

[1:1]  ⁸ tn This is sometimes translated “narrative,” but the term itself can refer to an oral or written account. It is the verb “undertaken” which suggests a written account, since it literally is “to set one’s hand” to something (BDAG 386 s.v. ἐπιχειρέω). “Narrative” is too specific, denoting a particular genre of work for the accounts that existed in the earlier tradition. Not all of that material would have been narrative.

[1:1]  ⁹ tn Or “events.”

[1:1]  ¹⁰ tn Or “have been accomplished.” Given Luke’s emphasis on divine design (e.g., Luke 24:43-47) a stronger sense (“fulfilled”) is better than a mere reference to something having taken place (“accomplished”).

[5:14]  ¹¹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[5:14]  ¹² tn Grk “him”; the referent (the man) has been specified in the translation for clarity.

[5:14]  ¹³ sn The silence ordered by Jesus was probably meant to last only until the cleansing took place with the priests and sought to prevent Jesus’ healings from becoming the central focus of the people’s reaction to him. See also 4:35, 41; 8:56 for other cases where Jesus asks for silence with reference to miracles.

[5:14]  ¹⁴ tn The words “commanded him” are not in the Greek text but have been supplied for clarity. This verse moves from indirect to direct discourse. This abrupt change is very awkward, so the words have been supplied to smooth out the transition.

[5:14]  ¹⁵ tn Grk “Going, show.” The participle ἀπελθών (apelqwn) has been translated as an attendant circumstance participle. Here the syntax also changes somewhat abruptly from indirect discourse to direct discourse.

[5:14]  ¹⁶ tn The words “the offering” are not in the Greek text, but are implied. Direct objects were frequently omitted in Greek when clear from the context.

[5:14]  ¹⁷ sn On the phrase as Moses commanded see Lev 14:1-32.

[5:14]  ¹⁸ tn Or “as an indictment against them”; or “as proof to the people.” This phrase could be taken as referring to a positive witness to the priests, a negative testimony against them, or as a testimony to the community that the man had indeed been cured. In any case, the testimony shows that Jesus is healing and ministering to those in need.

[5:15]  ¹⁹ sn That is, in spite of Jesus’ instructions to the man to tell no one about the healing (v. 14).

[5:15]  ²⁰ tn The word “him” is not in the Greek text, but is implied. Direct objects were frequently omitted in Greek when clear from the context.