Lukas 9:5

9:5 Wherever ¹  they do not receive you, ²  as you leave that town, ³  shake the dust off ⁴  your feet as a testimony against them.”

Lukas 11:13

11:13 If you then, although you are ⁵  evil, know how to give good gifts to your children, how much more will the heavenly Father give the Holy Spirit ⁶  to those who ask him!”

Lukas 13:34

13:34 O Jerusalem, Jerusalem, ⁷  you who kill the prophets and stone those who are sent to you! ⁸  How often I have longed ⁹  to gather your children together as a hen gathers her chicks under her wings, but ¹⁰  you would have none of it! ¹¹ 

Lukas 19:44

19:44 They will demolish you ¹²  – you and your children within your walls ¹³  – and they will not leave within you one stone ¹⁴  on top of another, ¹⁵  because you did not recognize the time of your visitation from God.” ¹⁶ 

[9:5]  ¹ tn Grk “And wherever.” Here καί (kai) has not been translated because of differences between Greek and English style.

[9:5]  ² tn Grk “all those who do not receive you.”

[9:5]  ³ tn Or “city.”

[9:5]  ⁴ sn To shake the dust off represented shaking off the uncleanness from one’s feet; see Luke 10:11; Acts 13:51; 18:6. It was a sign of rejection.

[11:13]  ⁵ tn The participle ὑπάρχοντες (Juparconte") has been translated as a concessive participle.

[11:13]  ⁶ sn The provision of the Holy Spirit is probably a reference to the wisdom and guidance supplied in response to repeated requests. Some apply it to the general provision of the Spirit, but this would seem to look only at one request in a context that speaks of repeated asking. The teaching as a whole stresses not that God gives everything his children want, but that God gives the good that they need. The parallel account in Matthew (7:11) refers to good things where Luke mentions the Holy Spirit.

[13:34]  ⁷ sn The double use of the city’s name betrays intense emotion.

[13:34]  ⁸ 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”).

[13:34]  ⁹ 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.

[13:34]  ¹⁰ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[13:34]  ¹¹ tn Grk “you were not willing.”

[19:44]  ¹² tn Grk “They will raze you to the ground.”

[19:44]  sn The singular pronoun you refers to the city of Jerusalem personified.

[19:44]  ¹³ tn Grk “your children within you.” The phrase “[your] walls” has been supplied in the translation to clarify that the city of Jerusalem, metaphorically pictured as an individual, is spoken of here.

[19:44]  ¹⁴ sn (Not) one stone on top of another is an idiom for total destruction.

[19:44]  ¹⁵ tn Grk “leave stone on stone.”

[19:44]  ¹⁶ tn Grk “the time of your visitation.” To clarify what this refers to, the words “from God” are supplied at the end of the verse, although they do not occur in the Greek text.

[19:44]  sn You did not recognize the time of your visitation refers to the time God came to visit them. They had missed the Messiah; see Luke 1:68-79.