Luk 1:1-38 (NETBible) - Passage View (Printer Friendly)

¹tn Grk “Since” or “Because.” This begins a long sentence that extends through v. 4. Because of the length and complexity of the Greek sentence and the tendency of contemporary English style to use shorter sentences, the Greek sentence has been divided up into shorter English sentences in the translation.

²tn This is sometimes translated “narrative,” but the term itself can refer to an oral or written account. It is the verb “undertaken” which suggests a written account, since it literally is “to set one’s hand” to something (BDAG 386 s.v. ἐπιχειρέω). “Narrative” is too specific, denoting a particular genre of work for the accounts that existed in the earlier tradition. Not all of that material would have been narrative.

³tn Or “events.”

⁴tn Or “have been accomplished.” Given Luke’s emphasis on divine design (e.g., Luke 24:43-47) a stronger sense (“fulfilled”) is better than a mere reference to something having taken place (“accomplished”).

⁵tn Grk “even as”; this compares the recorded tradition of 1:1 with the original eyewitness tradition of 1:2.

⁶tn Or “delivered.”

⁷sn The phrase eyewitnesses and servants of the word refers to a single group of people who faithfully passed on the accounts about Jesus. The language about delivery (passed on) points to accounts faithfully passed on to the early church.

⁸tn Grk “like the accounts those who from the beginning were eyewitnesses and servants of the word passed on to us.” The location of “in the beginning” in the Greek shows that the tradition is rooted in those who were with Jesus from the start.

⁹tn The conjunction “so” is supplied here to bring out the force of the latter part of this Greek sentence, which the translation divides up because of English style. Luke, in compiling his account, is joining a tradition with good precedent.

¹⁰sn When Luke says it seemed good to me as well he is not being critical of the earlier accounts, but sees himself stepping into a tradition of reporting about Jesus to which he will add uniquely a second volume on the early church when he writes the Book of Acts.

¹¹tn Grk “having followed”; the participle παρηκολουθηκότι (parhkolouqhkoti) has been translated causally.

¹²sn An orderly account does not necessarily mean that all events are recorded in the exact chronological sequence in which they occurred, but that the account produced is an orderly one. This could include, for example, thematic or topical order rather than strict chronological order.

¹³tn Or “know the truth about”; or “know the certainty of.” The issue of the context is psychological confidence; Luke’s work is trying to encourage Theophilus. So in English this is better translated as “know for certain” than “know certainty” or “know the truth,” which sounds too cognitive. “Certain” assumes the truth of the report. On this term, see Acts 2:36; 21:34; 22:30; and 25:26. The meaning “have assurance concerning” is also possible here.

¹⁴tn Or “you heard about.” This term can refer merely to a report of information (Acts 21:24) or to instruction (Acts 18:25). The scope of Luke’s Gospel as a whole, which calls for perseverance in the faith and which assumes much knowledge of the OT, suggests Theophilus had received some instruction and was probably a believer.

¹⁵tn Grk “It happened that in the days.” 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.

¹⁶sn Herod was Herod the Great, who ruled Palestine from 37 b.c. until he died in 4 b.c. He was known for his extensive building projects (including the temple in Jerusalem) and for his cruelty.

¹⁷tn Grk “of”; but the meaning of the preposition ἐκ (ek) is more accurately expressed in contemporary English by the relative clause “who belonged to.”

¹⁸sn There were twenty-four divisions of priesthood and the priestly division of Abijah was eighth on the list according to 1 Chr 24:10.

¹⁹tn Grk “and her name was Elizabeth.”

²⁰tn Grk “a wife of the daughters of Aaron.”

²¹tn Grk “And they.” 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.

²²tn Grk “walking in” (an idiom for one’s lifestyle).

²³tn The predicate adjective has the effect of an adverb here (BDF §243).

²⁴sn Elizabeth was barren. Both Zechariah and Elizabeth are regarded by Luke as righteous in the sight of God, following all the commandments and ordinances of the Lord blamelessly (v. 6). With this language, reminiscent of various passages in the OT, Luke is probably drawing implicit comparisons to the age and barrenness of such famous OT personalities as Abraham and Sarah (see, e.g., Gen 18:9-15), the mother of Samson (Judg 13:2-5), and Hannah, the mother of Samuel (1 Sam 1:1-20). And, as it was in the case of these OT saints, so it is with Elizabeth: After much anguish and seeking the Lord, she too is going to have a son in her barrenness. In that day it was a great reproach to be childless, for children were a sign of God’s blessing (cf. Gen 1:28; Lev 20:20-21; Pss 127 and 128; Jer 22:30). As the dawn of salvation draws near, however, God will change this elderly couple’s grief into great joy and grant them the one desire time had rendered impossible.

²⁵tn Grk “were both advanced in days” (an idiom for old age).

²⁶tn Grk “Now 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.

²⁷tn Grk “he”; the referent (Zechariah) has been specified in the translation for clarity.

²⁸tn Grk “serving as priest in the order of his division before God.”

²⁹tn Grk “according to the custom of the priesthood it fell to him by lot.” The order of the clauses has been rearranged in the translation to make it clear that the prepositional phrase κατὰ τὸ ἔθος τῆς ἱερατείας (kata to eqo" th" Jierateia", “according to the custom of the priesthood”) modifies the phrase “it fell to him by lot” rather than the preceding clause.

³⁰tn This is an aorist participle and is temporally related to the offering of incense, not to when the lot fell.

³¹tn Or “temple.” Such sacrifices, which included the burning of incense, would have occurred in the holy place according to the Mishnah (m. Tamid 1.2; 3.1; 5-7). A priest would have given this sacrifice, which was offered for the nation, once in one’s career. It would be offered either at 9 a.m. or 3 p.m., since it was made twice a day.

³²tn Grk “And,” but “now” better represents the somewhat parenthetical nature of this statement in the flow of the narrative.

³³tn Grk “all the multitude.” While “assembly” is sometimes used here to translate πλῆθος (plhqo"), that term usually implies in English a specific or particular group of people. However, this was simply a large group gathered outside, which was not unusual, especially for the afternoon offering.

³⁴tn The “hour of the incense offering” is another way to refer to the time of sacrifice.

³⁵tn Grk “And an angel.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, δέ (de) has not been translated here.

³⁶tn Or “the angel of the Lord.” Linguistically, “angel of the Lord” is the same in both testaments (and thus, he is either “an angel of the Lord” or “the angel of the Lord” in both testaments). For arguments and implications, see ExSyn 252; M. J. Davidson, “Angels,” DJG, 9; W. G. MacDonald argues for “an angel” in both testaments: “Christology and ‘The Angel of the Lord’,” Current Issues in Biblical and Patristic Interpretation, 324-35.

³⁷sn This term is often used to describe a supernatural appearance (24:34; Acts 2:3; 7:2, 30, 35; 9:17; 13:31; 16:9; 26:16).

³⁸tn The words “the angel” are not in the Greek text, but are implied. Direct objects were frequently omitted in Greek when clear from the context.

³⁹tn Or “and he was afraid”; Grk “fear fell upon him.” Fear is common when supernatural agents appear (1:29-30, 65; 2:9; 5:8-10; 9:34; 24:38; Exod 15:16; Judg 6:22-23; 13:6, 22; 2 Sam 6:9).

⁴⁰tn The passive means that the prayer was heard by God.

⁴¹tn Grk “a son, and you”; καί (kai) has not been translated. Instead a semicolon is used in the translation for stylistic reasons.

⁴²tn Grk “you will call his name John.” The future tense here functions like a command (see ExSyn 569-70). This same construction occurs in v. 31.

⁴³tn Grk “This will be joy and gladness.”

⁴⁴tn Or “because of.”

⁴⁵tn “At his birth” is more precise as the grammatical subject (1:58), though “at his coming” is a possible force, since it is his mission, as the following verses note, that will really bring joy.

⁴⁶tn Grk “before.”

⁴⁷tn 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.

⁴⁸tn 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.

⁴⁹tn Grk “And he.” Here καί (kai) has not been translated because of differences between Greek and English style.

⁵⁰sn The word translated will turn is a good summary term for repentance and denotes John’s call to a change of direction (Luke 3:1-14).

⁵¹tn Grk “sons”; but clearly this is a generic reference to people of both genders.

⁵²tn Grk “before him”; the referent (the Lord) has been specified in the translation for clarity.

⁵³sn These two lines cover all relationships: Turn the hearts of the fathers back to their children points to horizontal relationships, while (turn) the disobedient to the wisdom of the just shows what God gives from above in a vertical manner.

⁵⁴tn Grk “And Zechariah.” Here καί (kai) has not been translated because of differences between Greek and English style.

⁵⁵tn Grk “How will I know this?”

⁵⁶tn Grk “is advanced in days” (an idiom for old age).

⁵⁷tn Grk “And the.” Here καί (kai) has not been translated because of differences between Greek and English style.

⁵⁸tn Grk “the one who is standing before God.”

⁵⁹tn Grk “to announce these things of good news to you.”

⁶⁰tn Grk “behold.”

⁶¹sn The predicted fulfillment in the expression my words, which will be fulfilled in their time takes place in Luke 1:63-66.

⁶²sn Silent, unable to speak. Actually Zechariah was deaf and mute as 1:61-63 indicates, since others had to use gestures to communicate with him.

⁶³tn Grk “And.” Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

⁶⁴tn The imperfect verb ἐθαύμαζον (eqaumazon) has been translated as an ingressive imperfect.

⁶⁵tn Or “temple.” See the note on the phrase “the holy place” in v. 9.

⁶⁶tn Grk “And when.” Here καί (kai) has not been translated because of differences between Greek and English style.

⁶⁷tn Grk “and they.” Here καί (kai) has not been translated because of differences between Greek and English style.

⁶⁸tn That is, “he had had a supernatural encounter in the holy place,” since the angel came to Zechariah by the altar. This was not just a “mental experience.”

⁶⁹tn Or “temple.” See the note on the phrase “the holy place” in v. 9.

⁷⁰tn Grk “and,” but the force is causal or explanatory in context.

⁷¹tn Grk “dumb,” but this could be understood to mean “stupid” in contemporary English, whereas the point is that he was speechless.

⁷²tn Grk “And it happened that as the days of his service were ended.” 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.

⁷³tn Grk “After these days.” The phrase refers to a general, unspecified period of time that passes before fulfillment comes.

⁷⁴tn Or “Elizabeth conceived.”

⁷⁵sn The text does not state why Elizabeth withdrew into seclusion, nor is the reason entirely clear.

⁷⁶tn Grk “she kept herself in seclusion, saying.” The participle λέγουσα (legousa) has been translated as a finite verb due to requirements of contemporary English style.

⁷⁷tn Grk “Thus.”

⁷⁸tn Grk “in the days.”

⁷⁹tn Grk “has looked on me” (an idiom for taking favorable notice of someone).

⁸⁰sn Barrenness was often seen as a reproach or disgrace (Lev 20:20-21; Jer 22:30), but now at her late age (the exact age is never given in Luke’s account), God had miraculously removed it (see also Luke 1:7).

⁸¹tn Grk “among men”; but the context clearly indicates a generic use of ἄνθρωπος (anqrwpo") here.

⁸²tn Grk “in the sixth month.” The phrase “of Elizabeth’s pregnancy” was supplied in the translation to clarify the exact time meant by this reference. That Elizabeth’s pregnancy is meant is clear from vv. 24-25.

⁸³sn Gabriel is the same angel mentioned previously in v. 19. He is traditionally identified as an angel who brings revelation (see Dan 8:15-16; 9:21). Gabriel and Michael are the only two good angels named in the Bible.

⁸⁴tn Or “from.” The account suggests God’s planned direction in these events, so “by” is better than “from,” as six months into Elizabeth’s pregnancy, God acts again.

⁸⁵sn Nazareth was a town in the region of Galilee, located north of Samaria and Judea. Galilee extended from about 45 to 85 miles north of Jerusalem and was about 30 miles in width. Nazareth was a very small village and was located about 15 miles west of the southern edge of the Sea of Galilee.

⁸⁶tn Or “promised in marriage.”

⁸⁷tn Grk “Joseph, of the house of David.”

⁸⁸tn Grk “And coming to her.” Here καί (kai) has not been translated because of differences between Greek and English style.

⁸⁹tn Grk “And coming to her, he said”; the referent (the angel) has been specified in the translation for clarity.

⁹⁰tn Grk “coming to her, he said.” The participle εἰσελθών (eiselqwn) has been translated as a finite verb due to requirements of contemporary English style.

⁹¹tn The address, “favored one” (a perfect participle, Grk “Oh one who is favored”) points to Mary as the recipient of God’s grace, not a bestower of it. She is a model saint in this passage, one who willingly receives God’s benefits. The Vulgate rendering “full of grace” suggests something more of Mary as a bestower of grace, but does not make sense here contextually.

⁹²tc Most mss (A C D Θ Ë¹³ 33 Ï latt sy) read here εὐλογημένη σὺ ἐν γυναιξίν (euloghmenh su en gunaixin, “blessed are you among women”) which also appears in 1:42 (where it is textually certain). This has the earmarks of a scribal addition for balance; the shorter reading, attested by the most important witnesses and several others (א B L W Ψ Ë¹ 565 579 700 1241 pc co), is thus preferred.

⁹³tc Most mss (A C Θ 0130 Ë¹³ Ï lat sy) have ἰδοῦσα (idousa, “when [she] saw [the angel]”) here as well, making Mary’s concern the appearance of the angel. This construction is harder than the shorter reading since it adds a transitive verb without an explicit object. However, the shorter reading has significant support (א B D L W Ψ Ë¹ 565 579 1241 sa) and on balance should probably be considered authentic.

⁹⁴sn On the phrase greatly troubled see 1:12. Mary’s reaction was like Zechariah’s response.

⁹⁵tn Grk “to wonder what kind of greeting this might be.” Luke often uses the optative this way to reveal a figure’s thinking (3:15; 8:9; 18:36; 22:23).

⁹⁶tn Here καί (kai) has been translated as “so” to indicate that Gabriel’s statement is a response to Mary’s perplexity over the greeting.

⁹⁷sn Do not be afraid. See 1:13 for a similar statement to Zechariah.

⁹⁸tn Or “grace.”

⁹⁹tn Grk “And behold.”

¹⁰⁰tn Grk “you will conceive in your womb.”

¹⁰¹tn Or “and bear.”

¹⁰²tn Grk “you will call his name.”

¹⁰³tn See v. 13 for a similar construction.

¹⁰⁴tn Grk “this one.”

¹⁰⁵sn Compare the description of Jesus as great here with 1:15, “great before the Lord.” Jesus is greater than John, since he is Messiah compared to a prophet. Great is stated absolutely without qualification to make the point.

¹⁰⁶sn The expression Most High is a way to refer to God without naming him. Such avoiding of direct reference to God was common in 1st century Judaism out of reverence for the divine name.

¹⁰⁷tn Or “ancestor.”

¹⁰⁸tn Grk “And he.” Here καί (kai) has not been translated because of differences between Greek and English style. A new sentence is begun here in the translation because of the length of the sentence in Greek.

¹⁰⁹tn Or “over Israel.”

¹¹⁰tn Grk “And Mary.” Here καί (kai) has not been translated because of differences between Greek and English style.

¹¹¹tn Grk “have not known.” The expression in the Greek text is a euphemism for sexual relations. Mary seems to have sensed that the declaration had an element of immediacy to it that excluded Joseph. Many modern translations render this phrase “since I am a virgin,” but the Greek word for virgin is not used in the text, and the euphemistic expression is really more explicit, referring specifically to sexual relations.

¹¹²tn 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.

¹¹³sn The phrase will overshadow is a reference to God’s glorious presence at work (Exod 40:34-35; Ps 91:4).

¹¹⁴tn 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.”

¹¹⁵tc 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.

¹¹⁶tn 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.

¹¹⁷tn Grk “behold.”

¹¹⁸tn Some translations render the word συγγενίς (sungeni") as “cousin” (so Phillips) but the term is not necessarily this specific.

¹¹⁹tn Or “has conceived.”

¹²⁰tn Grk “and this is the sixth month for her who was called barren.” Yet another note on Elizabeth’s loss of reproach also becomes a sign of the truth of the angel’s declaration.

¹²¹tn In Greek, the phrase πᾶν ῥῆμα (pan rJhma, “nothing”) has an emphatic position, giving it emphasis as the lesson in the entire discussion. The remark is a call for faith.

¹²²tn Here καί (kai) has been translated as “so” to indicate the transition to a new topic.

¹²³tn Grk “behold.”

¹²⁴tn Traditionally, “handmaid”; Grk “slave woman.” Though δούλη (doulh) is normally translated “woman servant,” the word does not bear the connotation of a free woman serving another. BDAG notes that “‘servant’ for ‘slave’ is largely confined to Biblical transl. and early American times… in normal usage at the present time the two words are carefully distinguished” (BDAG 260 s.v. δοῦλος). The most accurate translation is “bondservant,” sometimes found in the ASV for δοῦλος (doulos), in that it often indicates one who sells himself or herself into slavery to another. But as this is archaic, few today understand its force.

¹²⁵tn Grk “let this be to me.”

¹²⁶sn The remark according to your word is a sign of Mary’s total submission to God’s will, a response that makes her exemplary.

¹²⁷tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

Luke 1:1-38