Lukas 1:17

1:17 And he will go as forerunner before the Lord ¹  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, ²  to make ready for the Lord a people prepared for him.”

Lukas 1:22

1:22 When ³  he came out, he was not able to speak to them. They ⁴  realized that he had seen a vision ⁵  in the holy place, ⁶  because ⁷  he was making signs to them and remained unable to speak. ⁸ 

Lukas 2:34

2:34 Then ⁹  Simeon blessed them and said to his mother Mary, “Listen carefully: ¹⁰  This child ¹¹  is destined to be the cause of the falling and rising ¹²  of many in Israel and to be a sign that will be rejected. ¹³ 

Lukas 12:33

12:33 Sell your possessions ¹⁴  and give to the poor. ¹⁵  Provide yourselves purses that do not wear out – a treasure in heaven ¹⁶  that never decreases, ¹⁷  where no thief approaches and no moth ¹⁸  destroys.

Lukas 13:34

13:34 O Jerusalem, Jerusalem, ¹⁹  you who kill the prophets and stone those who are sent to you! ²⁰  How often I have longed ²¹  to gather your children together as a hen gathers her chicks under her wings, but ²²  you would have none of it! ²³ 

Lukas 19:30

19:30 telling them, ²⁴  “Go to the village ahead of you. ²⁵  When ²⁶  you enter it, you will find a colt tied there that has never been ridden. ²⁷  Untie it and bring it here.

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

² 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.

³ tn Grk “And when.” Here καί (kai) has not been translated because of differences between Greek and English style.

⁴ tn Grk “and they.” Here καί (kai) has not been translated because of differences between Greek and English style.

⁵ tn That is, “he had had a supernatural encounter in the holy place,” since the angel came to Zechariah by the altar. This was not just a “mental experience.”

⁶ tn Or “temple.” See the note on the phrase “the holy place” in v. 9.

⁷ tn Grk “and,” but the force is causal or explanatory in context.

⁸ tn Grk “dumb,” but this could be understood to mean “stupid” in contemporary English, whereas the point is that he was speechless.

⁹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

¹⁰ tn Grk “behold.”

¹¹ tn Grk “this one”; the referent (the child) is supplied in the translation for clarity.

¹² sn The phrase the falling and rising of many emphasizes that Jesus will bring division in the nation, as some will be judged (falling) and others blessed (rising) because of how they respond to him. The language is like Isa 8:14-15 and conceptually like Isa 28:13-16. Here is the first hint that Jesus’ coming will be accompanied with some difficulties.

¹³ tn Grk “and for a sign of contradiction.”

¹⁴ sn The call to sell your possessions is a call to a lack of attachment to the earth and a generosity as a result.

¹⁵ tn Grk “give alms,” but this term is not in common use today.

¹⁶ tn Grk “in the heavens.”

¹⁷ tn Or “an unfailing treasure in heaven,” or “an inexhaustible treasure in heaven.”

¹⁸ tn The term σής (shs) refers to moths in general. It is specifically the larvae of moths that destroy clothing by eating holes in it (L&N 4.49; BDAG 922 s.v.). See Jas 5:2, which mentions “moth-eaten” clothing.

¹⁹ sn The double use of the city’s name betrays intense emotion.

²⁰ tn Although the opening address (“Jerusalem, Jerusalem”) is direct (second person), the remainder of this sentence in the Greek text is third person (“who kills the prophets and stones those sent to her”). The following sentences then revert to second person (“your… you”), so to keep all this consistent in English, the third person pronouns in the present verse were translated as second person (“you who kill… sent to you”).

²¹ sn How often I have longed to gather your children. Jesus, like a lamenting prophet, speaks for God here, who longed to care tenderly for Israel and protect her.

²² tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

²³ tn Grk “you were not willing.”

²⁴ tn Grk “saying.”

²⁵ tn Grk “the village lying before [you]” (BDAG 530 s.v. κατέναντι 2.a).

²⁶ tn Grk “in which entering.” This is a continuation of the previous sentence in Greek, but because of the length and complexity of the construction a new sentence was started here in the translation.

²⁷ tn Grk “a colt tied there on which no one of men has ever sat.”