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 2:26

2:26 It ⁴  had been revealed ⁵  to him by the Holy Spirit that he would not die ⁶  before ⁷  he had seen the Lord’s Christ. ⁸ 

Luke 4:34

4:34 “Ha! Leave us alone, ⁹  Jesus the Nazarene! Have you come to destroy us? I know who you are – the Holy One ¹⁰  of God.”

Luke 12:10

12:10 And everyone who speaks a word against the Son of Man will be forgiven, but the person who blasphemes against the Holy Spirit ¹¹  will not be forgiven. ¹² 

[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.

[2:26]  ⁴ tn Grk “And it.” Here καί (kai) has not been translated because of differences between Greek and English style.

[2:26]  ⁵ 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]  ⁶ tn Grk “would not see death” (an idiom for dying).

[2:26]  ⁷ tn On the grammar of this temporal clause, see BDF §§383.3; 395.

[2:26]  ⁸ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[4:34]  ⁷ tn Grk “What to us and to you?” This is an idiom meaning, “We have nothing to do with one another,” or “Why bother us!” The phrase τί ἡμῖν καὶ σοί (ti Jhmin kai soi) is Semitic in origin, though it made its way into colloquial Greek (BDAG 275 s.v. ἐγώ). The equivalent Hebrew expression in the Old Testament had two basic meanings: (1) When one person was unjustly bothering another, the injured party could say “What to me and to you?” meaning, “What have I done to you that you should do this to me?” (Judg 11:12; 2 Chr 35:21; 1 Kgs 17:18). (2) When someone was asked to get involved in a matter he felt was no business of his, he could say to the one asking him, “What to me and to you?” meaning, “That is your business, how am I involved?” (2 Kgs 3:13; Hos 14:8). Option (1) implies hostility, while option (2) merely implies disengagement. BDAG suggests the following as glosses for this expression: What have I to do with you? What have we in common? Leave me alone! Never mind! Hostility between Jesus and the demons is certainly to be understood in this context, hence the translation: “Leave me alone….” For a very similar expression, see Luke 8:28 and (in a different context) John 2:4.

[4:34]  ⁸ sn The confession of Jesus as the Holy One here is significant, coming from an unclean spirit. Jesus, as the Holy One of God, who bears God’s Spirit and is the expression of holiness, comes to deal with uncleanness and unholiness.

[12:10]  ¹⁰ sn Blasphemy against the Holy Spirit probably refers to a total rejection of the testimony that the Spirit gives to Jesus and the plan of God. This is not so much a sin of the moment as of one’s entire life, an obstinate rejection of God’s message and testimony. Cf. Matt 12:31-32 and Mark 3:28-30.

[12:10]  ¹¹ tn Grk “it will not be forgiven the person who blasphemes against the Holy Spirit.”