Luke 1:49

1:49 because he who is mighty ¹  has done great things for me, and holy is his name;

Luke 1:67

Zechariah’s Praise and Prediction

1:67 Then ²  his father Zechariah was filled with the Holy Spirit and prophesied, ³ 

Luke 1:70

1:70 as he spoke through the mouth of his holy prophets from long ago, ⁴ 

Luke 1:72

1:72 He has done this ⁵  to show mercy ⁶  to our ancestors, ⁷ 

and to remember his holy covenant ⁸  –

Luke 1:35

1:35 The angel replied, ⁹  “The Holy Spirit will come upon you, and the power of the Most High will overshadow ¹⁰  you. Therefore the child ¹¹  to be born ¹²  will be holy; ¹³  he will be called the Son of God.

Luke 2:23

2:23 (just as it is written in the law of the Lord, “Every firstborn male ¹⁴  will be set apart to the Lord” ¹⁵ ),

Luke 4:1

The Temptation of Jesus

4:1 Then ¹⁶  Jesus, full of the Holy Spirit, returned from the Jordan River ¹⁷  and was led by the Spirit ¹⁸  in ¹⁹  the wilderness, ²⁰ 

Luke 12:12

12:12 for the Holy Spirit will teach you at that moment ²¹  what you must say.” ²² 

Luke 1:15

1:15 for he will be great in the sight of ²³  the Lord. He ²⁴  must never drink wine or strong drink, and he will be filled with the Holy Spirit, even before his birth. ²⁵ 

Luke 2:26

2:26 It ²⁶  had been revealed ²⁷  to him by the Holy Spirit that he would not die ²⁸  before ²⁹  he had seen the Lord’s Christ. ³⁰ 

Luke 4:34

4:34 “Ha! Leave us alone, ³¹  Jesus the Nazarene! Have you come to destroy us? I know who you are – the Holy One ³²  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 ³³  will not be forgiven. ³⁴ 

Luke 1:41

1:41 When ³⁵  Elizabeth heard Mary’s greeting, the baby leaped ³⁶  in her ³⁷  womb, and Elizabeth was filled with the Holy Spirit. ³⁸ 

Luke 3:22

3:22 and the Holy Spirit descended on him in bodily form like a dove. ³⁹  And a voice came from heaven, “You are my one dear Son; ⁴⁰  in you I take great delight.” ⁴¹ 

Luke 9:26

9:26 For whoever is ashamed ⁴²  of me and my words, the Son of Man will be ashamed of that person ⁴³  when he comes in his glory and in the glory ⁴⁴  of the Father and of the holy angels.

Luke 11:13

11:13 If you then, although you are ⁴⁵  evil, know how to give good gifts to your children, how much more will the heavenly Father give the Holy Spirit ⁴⁶  to those who ask him!”

Luke 3:16

3:16 John answered them all, ⁴⁷  “I baptize you with water, ⁴⁸  but one more powerful than I am is coming – I am not worthy ⁴⁹  to untie the strap ⁵⁰  of his sandals. He will baptize you with the Holy Spirit and fire. ⁵¹ 

Luke 10:21

10:21 On that same occasion ⁵²  Jesus ⁵³  rejoiced ⁵⁴  in the Holy Spirit and said, “I praise ⁵⁵  you, Father, Lord ⁵⁶  of heaven and earth, because ⁵⁷  you have hidden these things from the wise ⁵⁸  and intelligent, and revealed them to little children. Yes, Father, for this was your gracious will. ⁵⁹ 

[1:49]  ¹ tn Traditionally, “the Mighty One.”

[1:67]  ² tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[1:67]  ³ tn Grk “and he prophesied, saying.” The participle λέγων (legwn) is redundant and has not been translated.

[1:70]  ³ tn Grk “from the ages,” “from eternity.”

[1:72]  ⁴ tn The words “He has done this” (referring to the raising up of the horn of salvation from David’s house) are not in the Greek text, but are supplied to allow a new sentence to be started in the translation. The Greek sentence is lengthy and complex at this point, while contemporary English uses much shorter sentences.

[1:72]  ⁵ sn Mercy refers to God’s loyal love (steadfast love) by which he completes his promises. See Luke 1:50.

[1:72]  ⁶ tn Or “our forefathers”; Grk “our fathers.” This begins with the promise to Abraham (vv. 55, 73), and thus refers to many generations of ancestors.

[1:72]  ⁷ sn The promises of God can be summarized as being found in the one promise (the oath that he swore) to Abraham (Gen 12:1-3).

[1:35]  ⁵ tn Grk “And the angel said to her.” Here καί (kai) has not been translated because of differences between Greek and English style. The pronoun αὐτῇ (auth, “to her”) has not been included in the translation since it is redundant in contemporary English.

[1:35]  ⁶ sn The phrase will overshadow is a reference to God’s glorious presence at work (Exod 40:34-35; Ps 91:4).

[1:35]  ⁷ tn Or “the one born holy will be called the Son of God.” The wording of this phrase depends on whether the adjective is a predicate adjective, as in the text, or is an adjective modifying the participle serving as the subject. The absence of an article with the adjective speaks for a predicate position. Other less appealing options supply a verb for “holy”; thus “the one who is born will be holy”; or argue that both “holy” and “Son of God” are predicates, so “The one who is born will be called holy, the Son of God.”

[1:35]  ⁸ tc A few mss (C* Θ Ë¹ 33 pc) add “by you” here. This looks like a scribal addition to bring symmetry to the first three clauses of the angel’s message (note the second person pronoun in the previous two clauses), and is too poorly supported to be seriously considered as authentic.

[1:35]  ⁹ tn Or “Therefore the holy child to be born will be called the Son of God.” There are two ways to understand the Greek phrase τὸ γεννώμενον ἅγιον (to gennwmenon {agion) here. First, τὸ γεννώμενον could be considered a substantival participle with ἅγιον as an adjective in the second predicate position, thus making a complete sentence; this interpretation is reflected in the translation above. Second, τὸ ἅγιον could be considered a substantival adjective with γεννώμενον acting as an adjectival participle, thus making the phrase the subject of the verb κληθήσεται (klhqhsetai); this interpretation is reflected in the alternative reading. Treating the participle γεννώμενον as adjectival is a bit unnatural for the very reason that it forces one to understand ἅγιον as substantival; this introduces a new idea in the text with ἅγιον when an already new topic is being introduced with γεννώμενον. Semantically this would overload the new subject introduced at this point. For this reason the first interpretation is preferred.

[2:23]  ⁶ tn Grk “every male that opens the womb” (an idiom for the firstborn male).

[2:23]  ⁷ sn An allusion to Exod 13:2, 12, 15.

[4:1]  ⁷ tn Here δέ (de) has been translated as “then” to indicate continuity with the previous topic.

[4:1]  ⁸ tn “River” is not in the Greek text but is supplied for clarity.

[4:1]  ⁹ 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]  ¹⁰ 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]  ¹¹ tn Or “desert.”

[12:12]  ⁸ tn Grk “in that very hour” (an idiom).

[12:12]  ⁹ tn Grk “what it is necessary to say.”

[1:15]  ⁹ tn Grk “before.”

[1:15]  ¹⁰ 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]  ¹¹ 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]  ¹⁰ tn Grk “And it.” Here καί (kai) has not been translated because of differences between Greek and English style.

[2:26]  ¹¹ 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]  ¹² tn Grk “would not see death” (an idiom for dying).

[2:26]  ¹³ tn On the grammar of this temporal clause, see BDF §§383.3; 395.

[2:26]  ¹⁴ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[4:34]  ¹¹ 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]  ¹² 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]  ¹² 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]  ¹³ tn Grk “it will not be forgiven the person who blasphemes against the Holy Spirit.”

[1:41]  ¹³ 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]  ¹⁴ sn When the baby leaped John gave his first testimony about Jesus, a fulfillment of 1:15.

[1:41]  ¹⁵ tn The antecedent of “her” is Elizabeth.

[1:41]  ¹⁶ sn The passage makes clear that Elizabeth spoke her commentary with prophetic enablement, filled with the Holy Spirit.

[3:22]  ¹⁴ tn This phrase is a descriptive comparison. The Spirit is not a dove, but descends like one in some type of bodily representation.

[3:22]  ¹⁵ tn Grk “my beloved Son,” or “my Son, the beloved [one].” The force of ἀγαπητός (agaphtos) is often “pertaining to one who is the only one of his or her class, but at the same time is particularly loved and cherished” (L&N 58.53; cf. also BDAG 7 s.v. 1).

[3:22]  ¹⁶ tc Instead of “You are my one dear Son; in you I take great delight,” one Greek ms and several Latin mss and church fathers (D it Ju [Cl] Meth Hil Aug) quote Ps 2:7 outright with “You are my Son; today I have fathered you.” But the weight of the ms testimony is against this reading.

[9:26]  ¹⁵ sn How one responds now to Jesus and his teaching is a reflection of how Jesus, as the Son of Man who judges, will respond then in the final judgment.

[9:26]  ¹⁶ tn This pronoun (τοῦτον, touton) is in emphatic position in its own clause in the Greek text: “of that person the Son of Man will be ashamed…”

[9:26]  ¹⁷ tn Grk “in the glory of him and of the Father and of the holy angels.” “Glory” is repeated here in the translation for clarity and smoothness because the literal phrase is unacceptably awkward in contemporary English.

[11:13]  ¹⁶ tn The participle ὑπάρχοντες (Juparconte") has been translated as a concessive participle.

[11:13]  ¹⁷ 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.

[3:16]  ¹⁷ tn Grk “answered them all, saying.” The participle λέγων (legwn) is redundant and has not been translated.

[3:16]  ¹⁸ tc A few mss (C D 892 1424 pc it ) add εἰς μετάνοιαν (ei" metanoian, “for repentance”). Although two of the mss in support are early and important, it is an obviously motivated reading to add clarification, probably representing a copyist’s attempt to harmonize Luke’s version with Matt 3:11.

[3:16]  ¹⁹ tn Grk “of whom I am not worthy.”

[3:16]  ²⁰ tn The term refers to the leather strap or thong used to bind a sandal. This is often viewed as a collective singular and translated as a plural, “the straps of his sandals,” but it may be more emphatic to retain the singular here.

[3:16]  ²¹ sn With the Holy Spirit and fire. There are differing interpretations for this phrase regarding the number of baptisms and their nature. (1) Some see one baptism here, and this can be divided further into two options. (a) The baptism of the Holy Spirit and fire could refer to the cleansing, purifying work of the Spirit in the individual believer through salvation and sanctification, or (b) it could refer to two different results of Christ’s ministry: Some accept Christ and are baptized with the Holy Spirit, but some reject him and receive judgment. (2) Other interpreters see two baptisms here: The baptism of the Holy Spirit refers to the salvation Jesus brings at his first advent, in which believers receive the Holy Spirit, and the baptism of fire refers to the judgment Jesus will bring upon the world at his second coming. One must take into account both the image of fire and whether individual or corporate baptism is in view. A decision is not easy on either issue. The image of fire is used to refer to both eternal judgment (e.g., Matt 25:41) and the power of the Lord’s presence to purge and cleanse his people (e.g., Isa 4:4-5). The pouring out of the Spirit at Pentecost, a fulfillment of this prophecy no matter which interpretation is taken, had both individual and corporate dimensions. It is possible that since Holy Spirit and fire are governed by a single preposition in Greek, the one-baptism view may be more likely, but this is not certain. Simply put, there is no consensus view in scholarship at this time on the best interpretation of this passage.

[10:21]  ¹⁸ tn Grk “In that same hour” (L&N 67.1).

[10:21]  ¹⁹ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[10:21]  ²⁰ sn Jesus rejoiced. The account of the mission in 10:1-24 ends with several remarks about joy.

[10:21]  ²¹ tn Or “thank.”

[10:21]  ²² 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]  ²³ tn Or “that.”

[10:21]  ²⁴ sn See 1 Cor 1:26-31.

[10:21]  ²⁵ 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.