Luke 13:34

13:34 O Jerusalem, Jerusalem, ¹  you who kill the prophets and stone those who are sent to you! ²  How often I have longed ³  to gather your children together as a hen gathers her chicks under her wings, but ⁴  you would have none of it! ⁵ 

Isaiah 5:4

5:4 What more can I do for my vineyard

beyond what I have already done?

When I waited for it to produce edible grapes,

why did it produce sour ones instead?

Hosea 11:8

The Divine Dilemma: Judgment or Mercy?

11:8 How can I give you up, ⁶  O Ephraim?

How can I surrender you, O Israel?

How can I treat you like Admah?

How can I make you like Zeboiim?

I have had a change of heart! ⁷ 

All my tender compassions are aroused! ⁸ 

Matthew 10:5-6

10:5 Jesus sent out these twelve, instructing them as follows: ⁹  “Do not go to Gentile regions ¹⁰  and do not enter any Samaritan town. ¹¹  10:6 Go ¹²  instead to the lost sheep of the house of Israel.

Acts 3:25-26

3:25 You are the sons of the prophets and of the covenant that God made with your ancestors, ¹³  saying to Abraham, ‘And in your descendants ¹⁴  all the nations ¹⁵  of the earth will be blessed.’ ¹⁶  3:26 God raised up ¹⁷  his servant and sent him first to you, to bless you by turning ¹⁸  each one of you from your iniquities.” ¹⁹ 

Acts 13:46

13:46 Both Paul and Barnabas replied courageously, ²⁰  “It was necessary to speak the word of God ²¹  to you first. Since you reject it and do not consider yourselves worthy ²²  of eternal life, we ²³  are turning to the Gentiles. ²⁴ 

Romans 5:20

5:20 Now the law came in ²⁵  so that the transgression ²⁶  may increase, but where sin increased, grace multiplied all the more,

Romans 11:26-27

11:26 And so ²⁷  all Israel will be saved, as it is written:

“The Deliverer will come out of Zion;

he will remove ungodliness from Jacob.

11:27 And this is my covenant with them, ²⁸ 

when I take away their sins.” ²⁹ 

Ephesians 1:6

1:6 to the praise of the glory of his grace ³⁰  that he has freely bestowed on us in his dearly loved Son. ³¹ 

[13:34]  ¹ sn The double use of the city’s name betrays intense emotion.

[13:34]  ² 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]  ³ 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]  ⁴ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[13:34]  ⁵ tn Grk “you were not willing.”

[11:8]  ⁶ tn The imperfect verbs in 11:8 function as imperfects of capability. See IBHS 564 §34.1a.

[11:8]  ⁷ tn The phrase נֶהְפַּךְ עָלַי לִבִּי (nehpakh ’alay libbi) is an idiom that can be taken in two ways: (1) emotional sense: to describe a tumult of emotions, not just a clash of ideas, that are afflicting a person (Lam 1:20; HALOT 253 s.v. הפך 1.c) and (2) volitional sense: to describe a decisive change of policy, that is, a reversal of sentiment from amity to hatred (Exod 14:5; Ps 105:25; BDB 245 s.v. הָפַךְ 1; HALOT 253 s.v. 3). The English versions alternate between these two: (1) emotional discomfort and tension over the prospect of destroying Israel: “mine heart is turned within me” (KJV), “my heart recoils within me” (RSV, NRSV), “My heart is turned over within Me” (NASB), “My heart is torn within me” (NLT); and (2) volitional reversal of previous decision to totally destroy Israel: “I have had a change of heart” (NJPS), “my heart is changed within me” (NIV), and “my heart will not let me do it!” (TEV). Both BDB 245 s.v. 1.b and HALOT 253 s.v. 3 suggest that the idiom describes a decisive change of heart (reversal of decision to totally destroy Israel once and for all) rather than emotional turbulence of God shifting back and forth between whether to destroy or spare Israel. This volitional nuance is supported by the modal function of the 1st person common singular imperfects in 11:8 (“I will not carry out my fierce anger…I will not destroy Ephraim…I will not come in wrath”) and by the prophetic announcement of future restoration in 11:10-11. Clearly, a dramatic reversal both in tone and in divine intention occurs between 11:5-11.

[11:8]  ⁸ tn The Niphal of כָּמַר (kamar) means “to grow warm, tender” (BDB 485 s.v. כָּמַר), as its use in a simile with the oven demonstrates (Lam 5:10). It is used several times to describe the arousal of the most tender affection (Gen 43:30; 1 Kgs 3:26; Hos 11:8; BDB 485 s.v. 1; HALOT 482 s.v. כמר 1). Cf. NRSV “my compassion grows warm and tender.”

[10:5]  ⁹ tn Grk “instructing them, saying.”

[10:5]  ¹⁰ tn Grk “on the road of the Gentiles.” That is, a path that leads to Gentile regions.

[10:5]  ¹¹ tn Grk “town [or city] of the Samaritans.”

[10:6]  ¹² tn Grk “But go.” The Greek μᾶλλον (mallon, “rather, instead”) conveys the adversative nuance here so that δέ (de) has not been translated.

[3:25]  ¹³ tn Or “forefathers”; Grk “fathers.”

[3:25]  ¹⁴ tn Or “in your offspring”; Grk “in your seed.”

[3:25]  ¹⁵ tn Or “families.” The Greek word πατριά (patria) can indicate persons of succeeding generations who are related by birth (“lineage,” “family”) but it can also indicate a relatively large unit of people who make up a sociopolitical group and who share a presumed biological descent. In many contexts πατριά is very similar to ἔθνος (eqnos) and λαός (laos). In light of the context of the OT quotation, it is better to translate πατριά as “nations” here.

[3:25]  ¹⁶ sn A quotation from Gen 22:18.

[3:26]  ¹⁷ tn Grk “God raising up his servant, sent him.” The participle ἀναστήσας (anasthsa") has been translated as a finite verb due to requirements of contemporary English style. Some translations (e.g., NIV, NRSV) render this participle as temporal (“when God raised up his servant”).

[3:26]  ¹⁸ sn The picture of turning is again seen as the appropriate response to the message. See v. 19 above. In v. 19 it was “turning to,” here it is “turning away from.” The direction of the two metaphors is important.

[3:26]  ¹⁹ tn For the translation of plural πονηρία (ponhria) as “iniquities,” see G. Harder, TDNT 6:565. The plural is important, since for Luke turning to Jesus means turning away from sins, not just the sin of rejecting Jesus.

[13:46]  ²⁰ tn Grk “Both Paul and Barnabas spoke out courageously and said.” The redundancy is removed in the translation and the verb “replied” is used in keeping with the logical sequence of events. The theme of boldness reappears: Acts 4:24-30; 9:27-28.

[13:46]  ²¹ tn Grk “It was necessary that the word of God be spoken.” For smoothness and simplicity of English style, the passive construction has been converted to active voice in the translation.

[13:46]  ²² tn Or “and consider yourselves unworthy.”

[13:46]  ²³ tn Grk “behold, we.” In this context ἰδού (idou) is not easily translated into English.

[13:46]  ²⁴ sn This turning to the Gentiles would be a shocking rebuke to 1st century Jews who thought they alone were the recipients of the promise.

[5:20]  ²⁵ tn Grk “slipped in.”

[5:20]  ²⁶ tn Or “trespass.”

[11:26]  ²⁷ tn It is not clear whether the phrase καὶ οὕτως (kai Joutws, “and so”) is to be understood in a modal sense (“and in this way”) or in a temporal sense (“and in the end”). Neither interpretation is conclusive from a grammatical standpoint, and in fact the two may not be mutually exclusive. Some, like H. Hübner, who argue strongly against the temporal reading, nevertheless continue to give the phrase a temporal significance, saying that God will save all Israel in the end (Gottes Ich und Israel [FRLANT], 118).

[11:27]  ²⁸ sn A quotation from Isa 59:20-21.

[11:27]  ²⁹ sn A quotation from Isa 27:9; Jer 31:33-34.

[1:6]  ³⁰ tn Or “to the praise of his glorious grace.” Many translations translate δόξης τῆς χάριτος αὐτοῦ (doxh" th" carito" autou, literally “of the glory of his grace”) with τῆς χάριτος as an attributed genitive (cf., e.g., NIV, NRSV, ESV). The translation above has retained a literal rendering in order to make clear the relationship of this phrase to the other two similar phrases in v. 12 and 14, which affect the way one divides the material in the passage.

[1:6]  ³¹ tn Grk “the beloved.” The term ἠγαπημένῳ (hgaphmenw) means “beloved,” but often bears connotations of “only beloved” in an exclusive sense. “His dearly loved Son” picks up this connotation.