Luke 1:80

1:80 And the child kept growing ¹  and becoming strong ²  in spirit, and he was in the wilderness ³  until the day he was revealed ⁴  to Israel.

Luke 2:27

2:27 So ⁵  Simeon, ⁶  directed by the Spirit, ⁷  came into the temple courts, ⁸  and when the parents brought in the child Jesus to do for him what was customary according to the law, ⁹ 

Luke 4:36

4:36 They ¹⁰  were all amazed and began to say ¹¹  to one another, “What’s happening here? ¹²  For with authority and power ¹³  he commands the unclean spirits, and they come out!”

Luke 7:21

7:21 At that very time ¹⁴  Jesus ¹⁵  cured many people of diseases, sicknesses, ¹⁶  and evil spirits, and granted ¹⁷  sight to many who were blind.

Luke 8:2

8:2 and also some women ¹⁸  who had been healed of evil spirits and disabilities: ¹⁹  Mary ²⁰  (called Magdalene), from whom seven demons had gone out,

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 ²¹  will not be forgiven. ²² 

Luke 23:46

23:46 Then Jesus, calling out with a loud voice, said, “Father, into your hands I commit my spirit!” ²³  And after he said this he breathed his last.

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¹ tn This verb is imperfect.

² tn This verb is also imperfect.

³ tn Or “desert.”

⁴ tn Grk “until the day of his revealing.”

⁵ tn Here καί (kai) has been translated as “so” to indicate the consequential nature of the action.

⁶ tn Grk “he”; the referent (Simeon) has been specified in the translation for clarity.

⁷ 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.

⁸ tn Grk “the temple.”

sn The temple courts is a reference to the larger temple area, not the holy place. Simeon was either in the court of the Gentiles or the court of women, since Mary was present.

⁹ tn Grk “to do for him according to the custom of the law.” See Luke 2:22-24.

¹⁰ tn Grk “And they.” Here καί (kai) has not been translated because of differences between Greek and English style.

¹¹ tn This imperfect verb has been translated as an ingressive imperfect.

¹² tn Grk “What is this word?” The Greek term λόγος (logos) has a wide range of meaning. Here it seems to mean, “What is this matter?” More idiomatically it would be, “What’s going on here?!”

¹³ sn The phrase with authority and power is in an emphatic position in the Greek text. Once again the authority of Jesus is the point, but now it is not just his teaching that is emphasized, but his ministry. Jesus combined word and deed into a powerful testimony in Capernaum.

¹⁴ tn Grk “In that hour.”

¹⁵ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

¹⁶ tn Grk “and sicknesses,” but καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.

¹⁷ tn Or “and bestowed (sight) on.”

¹⁸ sn There is an important respect shown to women in this text, as their contributions were often ignored in ancient society.

¹⁹ tn Or “illnesses.” The term ἀσθένεια (asqeneia) refers to the state of being ill and thus incapacitated in some way – “illness, disability, weakness.” (L&N 23.143).

²⁰ sn This Mary is not the woman mentioned in the previous passage (as some church fathers claimed), because she is introduced as a new figure here. In addition, she is further specified by Luke with the notation called Magdalene, which seems to distinguish her from the woman at Simon the Pharisee’s house.

²¹ 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.

²² tn Grk “it will not be forgiven the person who blasphemes against the Holy Spirit.”

²³ sn A quotation from Ps 31:5. It is a psalm of trust. The righteous, innocent sufferer trusts in God. Luke does not have the cry of pain from Ps 22:1 (cf. Matt 27:46; Mark 15:34), but notes Jesus’ trust instead.