Exegesis:
en autē tē hōra ‘at that very hour,’ ‘at that moment,’ cf. on v. 7.
ēgalliasato [en] tō pneumati tō hagiō ‘he rejoiced in the Holy Spirit,’ instrumental dative. For agalliaō (here in middle form) cf. on 1.47.
exomologoumai soi ‘I praise you,’ or, ‘I thank you,’ preferably the former.
pater, kurie tou ouranou kai tēs gēs ‘father, lord of heaven and earth,’ i.e. lord of all creation.
hoti apekrupsas tauta apo sophōn kai sunetōn ‘that you have hidden these things from the wise and understanding.’ tauta in the present context probably refers to the experiences of the messengers, i.e. their power over the demons and their authority over the power of the enemy.
apokruptō ‘to hide.’
sophos ‘wise,’ ‘learned.’
sunetos ‘intelligent.’ As compared with sophos, sunetos refers more to intellectual capacities and sophos to knowledge and insight from learning and experience. In the present context sophos and sunetos refer to the spiritual and intellectual leaders of the Jewish people.
kai apekalupsas auta nēpiois ‘and that you have revealed it to the simple,’ still dependent upon hoti. For apokaluptō cf. on 2.35. Here it has a religious connotation since God is subject.
nēpios lit. ‘(young) child.’ Here it contrasts with sophos and sunetos and this suggests the meaning “simple” (The Four Gospels – a New Translation, New English Bible), or, ‘innocent.’
nai, ho patēr ‘indeed, father.’ nai resumes exomologoumai. ho patēr is nominative with the force of a vocative.
hoti houtōs eudokia egeneto emprosthen sou lit. ‘that thus it was well-pleasing in your sight,’ probably best understood as equivalent to hoti houtōs eudokēsas ‘that you have chosen this way.’ For eudokia cf. on 2.14.
Translation:
In the Holy Spirit, or, ‘through/because-of/under the influence of/in the power of the Holy Spirit’ (Kele, Tae,’ Bible de Jérusalem, Sinhala); or one may take the Spirit as agent, cf. e.g. ‘the Holy Spirit filled him with happiness’ (Kituba).
I thank thee (see on 2.38), preferably, ‘I praise thee’ (see on 2.13).
Father, or, where this form of address is obligatorily possessed, ‘my Father.’ Although in languages that differentiate according to rank one usually addresses one’s father in ordinary speech forms yet in this case (similarly in 22.42; 23.34, 46) linguistic usage may require an honorific word for ‘father,’ and polite speech forms for the words addressed to him, because here the reference is to God, the heavenly Father. Cf. on 2.49.
Lord of heaven and earth is appositional, for which cf. on 1.13. Lord of may be rendered, ‘Lord who possesses,’ ‘the One who rules,’ cf. e.g. ‘authority-exercising person’ (Ekari), or, expressing a personal relationship, ‘lord (lit. revered-one) of all-who-live-in’ (Balinese); cf. also on 6.5. Heaven and earth (also in 16.17; 21.32), or, ‘sky/firmament and earth/land/world,’ or whatever pair of terms the receptor language normally uses to refer to the upper and lower strata of the universe.
That, introducing the reason for Jesus’ praise or thanksgiving, ‘for the fact that,’ ‘because.’
Hidden … from. The function of the preposition may have to be circumscribed, cf. e.g. ‘so that the wise … cannot see (or, know) it.’
For wise see on the related noun “wisdom” in 2.40; for understanding see on 2.47.
To reveal, or here, ‘to show.’
Yea. If no particle with resuming function is available, it may be preferable to repeat ‘I praise/thank you (Father).’
Such was thy gracious will, or, ‘it pleased you’ (Western Highland Purepecha; similarly Sranan Tongo, lit. ‘so it came sweet to you’), ‘it has been your good pleasure to do so,’ ‘you have been so kind to choose this way, or, to decide to do this.’
Quoted with permission from Reiling, J. and Swellengrebel, J.L. A Handbook on the Gospel of Luke. (UBS Handbook Series). New York: UBS, 1971. For this and other handbooks for translators see here . Make sure to also consult the Handbook on the Gospel of Mark for parallel or similar verses.