Luke 1:15

1:15 for he will be great in the sight of ¹  the Lord. He ²  must never drink wine or strong drink, and he will be filled with the Holy Spirit, even before his birth. ³ 

Luke 1:41

1:41 When ⁴  Elizabeth heard Mary’s greeting, the baby leaped ⁵  in her ⁶  womb, and Elizabeth was filled with the Holy Spirit. ⁷ 

Luke 1:67

Zechariah’s Praise and Prediction

1:67 Then ⁸  his father Zechariah was filled with the Holy Spirit and prophesied, ⁹ 

Luke 2:25-27

The Prophecy of Simeon

2:25 Now ¹⁰  there was a man in Jerusalem ¹¹  named Simeon who was righteous ¹²  and devout, looking for the restoration ¹³  of Israel, and the Holy Spirit ¹⁴  was upon him. 2:26 It ¹⁵  had been revealed ¹⁶  to him by the Holy Spirit that he would not die ¹⁷  before ¹⁸  he had seen the Lord’s Christ. ¹⁹  2:27 So ²⁰  Simeon, ²¹  directed by the Spirit, ²²  came into the temple courts, ²³  and when the parents brought in the child Jesus to do for him what was customary according to the law, ²⁴ 

Luke 4:1

The Temptation of Jesus

4:1 Then ²⁵  Jesus, full of the Holy Spirit, returned from the Jordan River ²⁶  and was led by the Spirit ²⁷  in ²⁸  the wilderness, ²⁹ 

Luke 4:14

The Beginning of Jesus’ Ministry in Galilee

4:14 Then ³⁰  Jesus, in the power of the Spirit, ³¹  returned to Galilee, and news about him spread ³²  throughout the surrounding countryside. ³³ 

Luke 4:18

4:18 “The Spirit of the Lord is upon me,

because he has anointed ³⁴  me to proclaim good news ³⁵  to the poor. ³⁶ 

He has sent me ³⁷  to proclaim release ³⁸  to the captives

and the regaining of sight ³⁹  to the blind,

to set free ⁴⁰  those who are oppressed, ⁴¹ 

Luke 10:21

10:21 On that same occasion ⁴²  Jesus ⁴³  rejoiced ⁴⁴  in the Holy Spirit and said, “I praise ⁴⁵  you, Father, Lord ⁴⁶  of heaven and earth, because ⁴⁷  you have hidden these things from the wise ⁴⁸  and intelligent, and revealed them to little children. Yes, Father, for this was your gracious will. ⁴⁹ 

[1:15]  ¹ tn Grk “before.”

[1:15]  ² tn Grk “and he”; because of the length and complexity of the Greek sentence, the conjunction καί (kai) has not been translated here. Instead a new English sentence is begun in the translation.

[1:15]  ³ tn Grk “even from his mother’s womb.” While this idiom may be understood to refer to the point of birth (“even from his birth”), Luke 1:41 suggests that here it should be understood to refer to a time before birth.

[1:41]  ⁴ tn Grk “And it happened that.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated. Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here either.

[1:41]  ⁵ sn When the baby leaped John gave his first testimony about Jesus, a fulfillment of 1:15.

[1:41]  ⁶ tn The antecedent of “her” is Elizabeth.

[1:41]  ⁷ sn The passage makes clear that Elizabeth spoke her commentary with prophetic enablement, filled with the Holy Spirit.

[1:67]  ⁸ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[1:67]  ⁹ tn Grk “and he prophesied, saying.” The participle λέγων (legwn) is redundant and has not been translated.

[2:25]  ¹⁰ tn Grk “And behold.” Here καί (kai) has been translated as “now” to indicate the transition to a new topic. The Greek word ἰδού (idou) at the beginning of this statement has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).

[2:25]  ¹¹ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[2:25]  ¹² tn Grk “This man was righteous.” The Greek text begins a new sentence here, but this was changed to a relative clause in the translation to avoid redundancy.

[2:25]  ¹³ tn Or “deliverance,” “consolation.”

[2:25]  ¹⁴ sn Once again, by mentioning the Holy Spirit, Luke stresses the prophetic enablement of a speaker. The Spirit has fallen on both men (Zechariah, 1:67) and women (Elizabeth, 1:41) in Luke 1–2 as they share the will of the Lord.

[2:26]  ¹⁵ tn Grk “And it.” Here καί (kai) has not been translated because of differences between Greek and English style.

[2:26]  ¹⁶ tn The use of the passive suggests a revelation by God, and in the OT the corresponding Hebrew term represented here by κεχρηματισμένον (kecrhmatismenon) indicated some form of direct revelation from God (Jer 25:30; 33:2; Job 40:8).

[2:26]  ¹⁷ tn Grk “would not see death” (an idiom for dying).

[2:26]  ¹⁸ tn On the grammar of this temporal clause, see BDF §§383.3; 395.

[2:26]  ¹⁹ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[2:27]  ²⁰ tn Here καί (kai) has been translated as “so” to indicate the consequential nature of the action.

[2:27]  ²¹ tn Grk “he”; the referent (Simeon) has been specified in the translation for clarity.

[2:27]  ²² tn Grk “So in the Spirit” or “So by the Spirit,” but since it refers to the Spirit’s direction the expanded translation “directed by the Spirit” is used here.

[2:27]  ²³ tn Grk “the temple.”

[2:27]  ²⁴ tn Grk “to do for him according to the custom of the law.” See Luke 2:22-24.

[4:1]  ²⁵ tn Here δέ (de) has been translated as “then” to indicate continuity with the previous topic.

[4:1]  ²⁶ tn “River” is not in the Greek text but is supplied for clarity.

[4:1]  ²⁷ sn The double mention of the Spirit in this verse makes it clear that the temptation was neither the fault of Jesus nor an accident.

[4:1]  ²⁸ tc Most mss (A Θ Ξ Ψ 0102 Ë^1,13 33 Ï lat) read εἰς τὴν ἔρημον (ei" thn erhmon, “into the wilderness”), apparently motivated by the parallel in Matt 4:1. However, the reading behind the translation (ἐν τῇ ἐρήμῳ, en th ejrhmw) is found in overall better witnesses (Ì^4vid,7,75vid א B D L W 579 892 1241 pc it).

[4:1]  ²⁹ tn Or “desert.”

[4:14]  ³⁰ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[4:14]  ³¹ sn Once again Jesus is directed by the Spirit. Luke makes a point about Jesus’ association with the Spirit early in his ministry (3:22, 4:1 [2x]; 4:18).

[4:14]  ³² tn Grk “went out.”

[4:14]  ³³ tn Grk “all the surrounding region.”

[4:18]  ³⁴ sn The phrase he has anointed me is an allusion back to Jesus’ baptism in Luke 3:21-22.

[4:18]  ³⁵ tn Grk “to evangelize,” “to preach the gospel.”

[4:18]  ³⁶ sn The poor is a key term in Luke. It refers to the pious poor and indicates Jesus’ desire to reach out to those the world tends to forget or mistreat. It is like 1:52 in force and also will be echoed in 6:20 (also 1 Pet 2:11-25). Jesus is commissioned to do this.

[4:18]  ³⁷ tc The majority of mss, especially the later Byzantines, include the phrase “to heal the brokenhearted” at this point (A Θ Ψ 0102 ˹ Ï). The phrase is lacking in several weighty mss (א B D L W Ξ Ë¹³ 33 579 700 892* pc lat sy^s co), including representatives from both the Alexandrian and Western texttypes. From the standpoint of external evidence, the omission of the phrase is more likely original. When internal evidence is considered, the shorter reading becomes almost certain. Scribes would be much more prone to add the phrase here to align the text with Isa 61:1, the source of the quotation, than to remove it from the original.

[4:18]  ³⁸ sn The release in view here is comprehensive, both at a physical level and a spiritual one, as the entire ministry of Jesus makes clear (Luke 1:77-79; 7:47; 24:47; Acts 2:38; 5:31; 10:43).

[4:18]  ³⁹ sn Again, as with the previous phrase, regaining of sight may well mean more than simply miraculously restoring physical sight, which itself pictures a deeper reality (Luke 1:77-79; 18:35-43).

[4:18]  ⁴⁰ sn The essence of Jesus’ messianic work is expressed in the phrase to set free. This line from Isa 58 says that Jesus will do what the nation had failed to do. It makes the proclamation messianic, not merely prophetic, because Jesus doesn’t just proclaim the message – he brings the deliverance. The word translated set free is the same Greek word (ἄφεσις, afesi") translated release earlier in the verse.

[4:18]  ⁴¹ sn Again, as with the previous phrases, oppressed may well mean more than simply political or economic oppression, but a deeper reality of oppression by sin (Luke 1:77-79; 18:35-43).

[10:21]  ⁴² tn Grk “In that same hour” (L&N 67.1).

[10:21]  ⁴³ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[10:21]  ⁴⁴ sn Jesus rejoiced. The account of the mission in 10:1-24 ends with several remarks about joy.

[10:21]  ⁴⁵ tn Or “thank.”

[10:21]  ⁴⁶ sn The title Lord is an important name for God, showing his sovereignty, but it is interesting that it comes next to a reference to the Father, a term indicative of God’s care. The two concepts are often related in the NT; see Eph 1:3-6.

[10:21]  ⁴⁷ tn Or “that.”

[10:21]  ⁴⁸ sn See 1 Cor 1:26-31.

[10:21]  ⁴⁹ tn Grk “for (to do) thus was well pleasing before you,” BDAG 325 s.v. ἔμπροσθεν 1.δ; speaking of something taking place “before” God is a reverential way of avoiding direct connection of the action to him.