KJV: And he shall go before him in the spirit and power of Elias, to turn the hearts of the fathers to the children, and the disobedient to the wisdom of the just; to make ready a people prepared for the Lord.
YLT: and he shall go before Him, in the spirit and power of Elijah, to turn hearts of fathers unto children, and disobedient ones to the wisdom of righteous ones, to make ready for the Lord, a people prepared.'
Darby: And he shall go before him in the spirit and power of Elias, to turn hearts of fathers to children, and disobedient ones to the thoughts of just men, to make ready for the Lord a prepared people.
ASV: And he shall go before his face in the spirit and power of Elijah, to turn the hearts of the fathers to the children, and the disobedient to walk in the wisdom of the just; to make ready for the Lord a people prepared for him .
| προελεύσεται | will go forth |
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Parse: Verb, Future Indicative Middle, 3rd Person Singular Root: προέρχομαι Sense: to go forward, go on. |
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| ἐνώπιον | before |
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Parse: Preposition Root: ἐνώπιον Sense: in the presence of, before. |
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| πνεύματι | [the] spirit |
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Parse: Noun, Dative Neuter Singular Root: πνεῦμα Sense: a movement of air (a gentle blast. |
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| δυνάμει | power |
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Parse: Noun, Dative Feminine Singular Root: δύναμις Sense: strength power, ability. |
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| Ἠλίου | of Elijah |
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Parse: Noun, Genitive Masculine Singular Root: Ἠλίας Sense: a prophet born at Thisbe, the unflinching champion of the theocracy in the reigns of the idolatrous kings Ahab and Ahaziah. |
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| ἐπιστρέψαι | to turn |
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Parse: Verb, Aorist Infinitive Active Root: ἐπιστρέφω Sense: transitively. |
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| καρδίας | [the] hearts |
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Parse: Noun, Accusative Feminine Plural Root: καρδία Sense: the heart. |
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| πατέρων | of [the] fathers |
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Parse: Noun, Genitive Masculine Plural Root: προπάτωρ Sense: generator or male ancestor. |
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| τέκνα | [the] children |
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Parse: Noun, Accusative Neuter Plural Root: τέκνον Sense: offspring, children. |
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| ἀπειθεῖς | [the] disobedient |
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Parse: Adjective, Accusative Masculine Plural Root: ἀπειθής Sense: impersuasible, not compliant, disobedient, contumacious. |
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| φρονήσει | [the] wisdom |
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Parse: Noun, Dative Feminine Singular Root: φρόνησις Sense: understanding. |
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| δικαίων | of [the] righteous |
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Parse: Adjective, Genitive Masculine Plural Root: δίκαιος Sense: righteous, observing divine laws. |
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| ἑτοιμάσαι | to make ready |
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Parse: Verb, Aorist Infinitive Active Root: ἑτοιμάζω Sense: to make ready, prepare. |
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| Κυρίῳ | for [the] Lord |
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Parse: Noun, Dative Masculine Singular Root: κύριος Sense: he to whom a person or thing belongs, about which he has power of deciding; master, lord. |
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| λαὸν | a people |
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Parse: Noun, Accusative Masculine Singular Root: λαός Sense: a people, people group, tribe, nation, all those who are of the same stock and language. |
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| κατεσκευασμένον | prepared |
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Parse: Verb, Perfect Participle Middle or Passive, Accusative Masculine Singular Root: κατασκευάζω Sense: to furnish, equip, prepare, make ready. |
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Greek Commentary for Luke 1:17
Not in the ancient Greek, but common in the papyri as in lxx and N.T. It is a vernacular Koiné word, adverb used as preposition from adjective ενωπιος enōpios and that from ο εν ωπι ων ho en ōpi ōn (the one who is in sight). Autou here seems to be “the Lord their God” in Luke 1:16 since the Messiah has not yet been mentioned, though he was to be actually the Forerunner of the Messiah. [source]
See Isaiah 40:1-11; Malachi 3:1-5. John will deny that he is actually Elijah in person, as they expected (John 1:21), but Jesus will call him Elijah in spirit (Mark 9:12; Matthew 17:12).Hearts of fathers (καρδιας πατερων kardias paterōn). Paternal love had died out. This is one of the first results of conversion, the revival of love in the home.Wisdom Not σοπια sophia but a word for practical intelligence.Prepared (κατεσκευασμενον kateskeuasmenon). Perfect passive participle, state of readiness for Christ. This John did. This is a marvellous forecast of the character and career of John the Baptist, one that should have caught the faith of Zacharias. [source]
Paternal love had died out. This is one of the first results of conversion, the revival of love in the home. [source]
Not σοπια sophia but a word for practical intelligence.Prepared (κατεσκευασμενον kateskeuasmenon). Perfect passive participle, state of readiness for Christ. This John did. This is a marvellous forecast of the character and career of John the Baptist, one that should have caught the faith of Zacharias. [source]
Perfect passive participle, state of readiness for Christ. This John did. This is a marvellous forecast of the character and career of John the Baptist, one that should have caught the faith of Zacharias. [source]
Wyc.,prudence. This is a lower word than σοφία ,wisdom (see on James 3:13). It is an attribute or result of wisdom, and not necessarily in a good sense, though mostly so in the New Testament. Compare, however, the use of the kindred word φρόνιμος in Romans 11:25; Romans 12:16: wise in your own conceits; and the adverb φρονίμως ,wisely, of the unjust steward, Luke 16:8. It ispractical intelligence, which may or may not be applied to good ends. Appropriate here as a practical term corresponding to disobedient. [source]
Adjusted, disposed, placed in the right moral state. [source]
Reverse Greek Commentary Search for Luke 1:17
See on Luke 1:17. [source]
Associative instrumental case.Take counsel (βουλευσεται bouleusetai). Future middle indicative of old and common verb βουλευω bouleuō from βουλη boulē will, counsel. The middle means to take counsel with oneself, to deliberate, to ponder.With ten thousand Literally, in ten thousand. See this so-called instrumental use of εν en in Judges 1:14. Equipped in or with ten thousand. See note on Luke 1:17. Note μετα εικοσι χιλιαδων meta eikosi chiliadōn just below (midst of twenty thousand).To meet (υπαντησαι hupantēsai). Common verb (like απανταω apantaō) from ανταω antaō (αντα anta end, face to face, from which αντι anti) with preposition υπο hupo (or απο apo), to go to meet. Here it has a military meaning. [source]
Literally, in ten thousand. See this so-called instrumental use of εν en in Judges 1:14. Equipped in or with ten thousand. See note on Luke 1:17. Note μετα εικοσι χιλιαδων meta eikosi chiliadōn just below (midst of twenty thousand).To meet (υπαντησαι hupantēsai). Common verb (like απανταω apantaō) from ανταω antaō (αντα anta end, face to face, from which αντι anti) with preposition υπο hupo (or απο apo), to go to meet. Here it has a military meaning. [source]
See on the kindred noun φρόνησις wisdom Luke 1:17. Mostly in the New Testament of practical wisdom, prudence; thus distinguished from σοφία which is mental excellence in its highest and fullest sense; and from σύνεσις intelligencewhich is combinative wisdom; wisdom in its critical applications. See Colossians 1:9, and compare Ephesians 1:8. [source]
Only here and Ephesians 2:10. The studied difference in the use of this term instead of καταρτίζω tofit (Romans 9:22), cannot be overlooked. The verb is not equivalent to foreordained ( προορίζω ). Fitted, by the adjustment of parts, emphasizes the concurrence of all the elements of the case to the final result. Prepared is more general. In the former case the result is indicated; in the latter, the previousness. Note before prepared, while before is wanting in Romans 9:22. In this passage the direct agency of God is distinctly stated; in the other the agency is left indefinite. Here a single act is indicated; there a process. The simple verb ἑτοιμάζω often indicates, as Meyer remarks, to constitute qualitatively; i.e., to arrange with reference to the reciprocal quality of the thing prepared, and that for which it is prepared. See Luke 1:17; John 14:2; 1 Corinthians 2:9; 2 Timothy 2:21. “Ah, truly,” says Reuss, “if the last word of the christian revelation is contained in the image of the potter and the clay, it is a bitter derision of all the deep needs and legitimate desires of a soul aspiring toward its God. This would be at once a satire of reason upon herself and the suicide of revelation. But it is neither the last word nor the only word; nor has it any immediate observable bearing on the concrete development of our lives. It is not the only word, because, in nine-tenths of Scripture, it is as wholly excluded from the sphere of revelation as though it had been never revealed at all; and it is not the last word, because, throughout the whole of Scripture, and nowhere more than in the writings of the very apostle who has faced this problem with the most heroic inflexibility, we see bright glimpses of something beyond. How little we were intended to draw logical conclusions from the metaphor, is shown by the fact that we are living souls, not dead clay; and St. Paul elsewhere recognized a power, both within and without our beings, by which, as by an omnipotent alchemy, mean vessels can become precious, and vessels of earthenware be transmuted into vessels of gold” (Farrar). See note at end of ch. 11. [source]
See on wisdom, Luke 1:17; see on wisely, Luke 16:8. The warning against the sacrificial feasts and the allusion in 1 Corinthians 10:3suggest the eucharistic feast. An act of worship is sacramental, as bringing the worshipper into communion with the unseen. Hence he who practices idolatry is in communion with demons (1 Corinthians 10:20), as he who truly partakes of the Eucharist is in communion with Christ. But the two things are incompatible (1 Corinthians 10:21). In citing the Eucharist he appeals to them as intelligent (wise) men, concerning a familiar practice. [source]
For wisdom, see on Romans 11:33. For prudence, on Luke 1:17. The latter is an attribute or result of wisdom, concerned with its practical applications. Both words refer here to men, not to God: the wisdom and prudence with which He abundantly endows His followers. Compare Colossians 1:9. All wisdom is, properly, every kind of wisdom. [source]
Rev., better, applies spiritual to both - spiritual wisdom and understanding. The kindred adjectives σοφός wiseand συνετός prudentoccur together, Matthew 11:25; Luke 10:21. For σοφία wisdomsee on Romans 11:33, and on wise, James 3:13. For σύνεσις understandingsee on Mark 12:33, and see on prudent, Matthew 11:25. The distinction is between general and special. Understanding is the critical apprehension of particulars growing out of wisdom, which apprehension is practically applied by φρόνησις prudencesee on Luke 1:17; see on Ephesians 1:8. Spiritual is emphatic, as contrasted with the vain philosophy of false teachers. [source]
Ἁγιάζειν tosanctify had a peculiar significance to Jews. It meant to set them apart as holy. Hence, the Israelites were called ἅγιοι , as separated from other nations and consecrated to God. Our writer extends the application of the word to Christians. For Christ's work he claims the same efficacy which the Jew claimed for the special call of God to Israel, and for the operation of the Jewish sacrificial system. The office of his atoning work is to sanctify; to make for himself a holy nation ( ἔθνος ἅγιον ), a people “prepared for the Lord” (Luke 1:17); a true Israel of God. Ὁ λαός thepeople, or λαός mypeople, occurs constantly in O.T. as a designation of Israel, and also in N.T. See, in this epistle, Hebrews 5:3; Hebrews 7:5, Hebrews 7:11, Hebrews 7:27; Hebrews 9:7, Hebrews 9:19. The N.T. extends the title to all who, under the new dispensation, occupy the position of Israel. See 1 Peter 2:10; Matthew 1:21; Luke 2:10; Hebrews 4:9; Hebrews 8:10; Hebrews 10:30; Hebrews 11:25. [source]