Lukas 1:35

1:35 The angel replied, ¹  “The Holy Spirit will come upon you, and the power of the Most High will overshadow ²  you. Therefore the child ³  to be born ⁴  will be holy; ⁵  he will be called the Son of God.

Lukas 4:1

The Temptation of Jesus

4:1 Then ⁶  Jesus, full of the Holy Spirit, returned from the Jordan River ⁷  and was led by the Spirit ⁸  in ⁹  the wilderness, ¹⁰ 

Lukas 4:14

The Beginning of Jesus’ Ministry in Galilee

4:14 Then ¹¹  Jesus, in the power of the Spirit, ¹²  returned to Galilee, and news about him spread ¹³  throughout the surrounding countryside. ¹⁴ 

Lukas 4:18

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

because he has anointed ¹⁵  me to proclaim good news ¹⁶  to the poor. ¹⁷ 

He has sent me ¹⁸  to proclaim release ¹⁹  to the captives

and the regaining of sight ²⁰  to the blind,

to set free ²¹  those who are oppressed, ²² 

Lukas 10:21-22

10:21 On that same occasion ²³  Jesus ²⁴  rejoiced ²⁵  in the Holy Spirit and said, “I praise ²⁶  you, Father, Lord ²⁷  of heaven and earth, because ²⁸  you have hidden these things from the wise ²⁹  and intelligent, and revealed them to little children. Yes, Father, for this was your gracious will. ³⁰  10:22 All things have been given to me by my Father. ³¹  No one knows who the Son is except the Father, or who the Father is except the Son and anyone to whom the Son decides ³²  to reveal him.”

Lukas 24:49

24:49 And look, I am sending you ³³  what my Father promised. ³⁴  But stay in the city ³⁵  until you have been clothed with power ³⁶  from on high.”

[1:35]  ¹ 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]  ² sn The phrase will overshadow is a reference to God’s glorious presence at work (Exod 40:34-35; Ps 91:4).

[1:35]  ³ 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]  ⁴ 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]  ⁵ 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.

[4:1]  ⁶ tn Here δέ (de) has been translated as “then” to indicate continuity with the previous topic.

[4:1]  ⁷ tn “River” is not in the Greek text but is supplied for clarity.

[4:1]  ⁸ 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]  ⁹ 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]  ¹⁰ tn Or “desert.”

[4:14]  ¹¹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[4:14]  ¹² 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]  ¹³ tn Grk “went out.”

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

[4:18]  ¹⁵ sn The phrase he has anointed me is an allusion back to Jesus’ baptism in Luke 3:21-22.

[4:18]  ¹⁶ tn Grk “to evangelize,” “to preach the gospel.”

[4:18]  ¹⁷ 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]  ¹⁸ 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]  ¹⁹ 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]  ²⁰ 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]  ²¹ 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]  ²² 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]  ²³ tn Grk “In that same hour” (L&N 67.1).

[10:21]  ²⁴ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[10:21]  ²⁵ sn Jesus rejoiced. The account of the mission in 10:1-24 ends with several remarks about joy.

[10:21]  ²⁶ tn Or “thank.”

[10:21]  ²⁷ 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]  ²⁸ tn Or “that.”

[10:21]  ²⁹ sn See 1 Cor 1:26-31.

[10:21]  ³⁰ 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.

[10:22]  ³¹ sn This verse has been noted for its conceptual similarity to teaching in John’s Gospel (10:15; 17:2). The authority of the Son and the Father are totally intertwined.

[10:22]  ³² tn Or “wishes”; or “intends”; or “plans” (cf. BDAG 182 s.v. βούλομαι 2.b). Here it is the Son who has sovereignty.

[24:49]  ³³ tn Grk “sending on you.”

[24:49]  ³⁴ tn Grk “the promise of my Father,” with τοῦ πατρός (tou patros) translated as a subjective genitive. This is a reference to the Holy Spirit and looks back to how one could see Messiah had come with the promise of old (Luke 3:15-18). The promise is rooted in Jer 31:31 and Ezek 36:26.

[24:49]  ³⁵ sn The city refers to Jerusalem.

[24:49]  ³⁶ sn Until you have been clothed with power refers to the coming of the Holy Spirit at Pentecost. What the Spirit supplies is enablement. See Luke 12:11-12; 21:12-15. The difference the Spirit makes can be seen in Peter (compare Luke 22:54-62 with Acts 2:14-41).