Discovery BoxLuke 1:1-74
Context1:1 Now 1 many have undertaken to compile an account 2 of the things 3 that have been fulfilled 4 among us, 1:2 like the accounts 5 passed on 6 to us by those who were eyewitnesses and servants of the word 7 from the beginning. 8 1:3 So 9 it seemed good to me as well, 10 because I have followed 11 all things carefully from the beginning, to write an orderly account 12 for you, most excellent Theophilus, 1:4 so that you may know for certain 13 the things you were taught. 14
1:5 During the reign 15 of Herod 16 king of Judea, there lived a priest named Zechariah who belonged to 17 the priestly division of Abijah, 18 and he had a wife named Elizabeth, 19 who was a descendant of Aaron. 20 1:6 They 21 were both righteous in the sight of God, following 22 all the commandments and ordinances of the Lord blamelessly. 23 1:7 But they did not have a child, because Elizabeth was barren, 24 and they were both very old. 25
1:8 Now 26 while Zechariah 27 was serving as priest before God when his division was on duty, 28 1:9 he was chosen by lot, according to the custom of the priesthood, 29 to enter 30 the holy place 31 of the Lord and burn incense. 1:10 Now 32 the whole crowd 33 of people were praying outside at the hour of the incense offering. 34 1:11 An 35 angel of the Lord, 36 standing on the right side of the altar of incense, appeared 37 to him. 1:12 And Zechariah, visibly shaken when he saw the angel, 38 was seized with fear. 39 1:13 But the angel said to him, “Do not be afraid, Zechariah, for your prayer has been heard, 40 and your wife Elizabeth will bear you a son; you 41 will name him John. 42 1:14 Joy and gladness will come 43 to you, and many will rejoice at 44 his birth, 45 1:15 for he will be great in the sight of 46 the Lord. He 47 must never drink wine or strong drink, and he will be filled with the Holy Spirit, even before his birth. 48 1:16 He 49 will turn 50 many of the people 51 of Israel to the Lord their God. 1:17 And he will go as forerunner before the Lord 52 in the spirit and power of Elijah, to turn the hearts of the fathers back to their children and the disobedient to the wisdom of the just, 53 to make ready for the Lord a people prepared for him.”
1:18 Zechariah 54 said to the angel, “How can I be sure of this? 55 For I am an old man, and my wife is old as well.” 56 1:19 The 57 angel answered him, “I am Gabriel, who stands 58 in the presence of God, and I was sent to speak to you and to bring 59 you this good news. 1:20 And now, 60 because you did not believe my words, which will be fulfilled in their time, 61 you will be silent, unable to speak, 62 until the day these things take place.”
1:21 Now 63 the people were waiting for Zechariah, and they began to wonder 64 why he was delayed in the holy place. 65 1:22 When 66 he came out, he was not able to speak to them. They 67 realized that he had seen a vision 68 in the holy place, 69 because 70 he was making signs to them and remained unable to speak. 71 1:23 When his time of service was over, 72 he went to his home.
1:24 After some time 73 his wife Elizabeth became pregnant, 74 and for five months she kept herself in seclusion. 75 She said, 76 1:25 “This is what 77 the Lord has done for me at the time 78 when he has been gracious to me, 79 to take away my disgrace 80 among people.” 81
1:26 In the sixth month of Elizabeth’s pregnancy, 82 the angel Gabriel 83 was sent by 84 God to a town of Galilee called Nazareth, 85 1:27 to a virgin engaged 86 to a man whose name was Joseph, a descendant of David, 87 and the virgin’s name was Mary. 1:28 The 88 angel 89 came 90 to her and said, “Greetings, favored one, 91 the Lord is with you!” 92 1:29 But 93 she was greatly troubled 94 by his words and began to wonder about the meaning of this greeting. 95 1:30 So 96 the angel said to her, “Do not be afraid, 97 Mary, for you have found favor 98 with God! 1:31 Listen: 99 You will become pregnant 100 and give birth to 101 a son, and you will name him 102 Jesus. 103 1:32 He 104 will be great, 105 and will be called the Son of the Most High, 106 and the Lord God will give him the throne of his father 107 David. 1:33 He 108 will reign over the house of Jacob 109 forever, and his kingdom will never end.” 1:34 Mary 110 said to the angel, “How will this be, since I have not had sexual relations with 111 a man?” 1:35 The angel replied, 112 “The Holy Spirit will come upon you, and the power of the Most High will overshadow 113 you. Therefore the child 114 to be born 115 will be holy; 116 he will be called the Son of God.
1:36 “And look, 117 your relative 118 Elizabeth has also become pregnant with 119 a son in her old age – although she was called barren, she is now in her sixth month! 120 1:37 For nothing 121 will be impossible with God.” 1:38 So 122 Mary said, “Yes, 123 I am a servant 124 of the Lord; let this happen to me 125 according to your word.” 126 Then 127 the angel departed from her.
1:39 In those days 128 Mary got up and went hurriedly into the hill country, to a town of Judah, 129 1:40 and entered Zechariah’s house and greeted Elizabeth. 1:41 When 130 Elizabeth heard Mary’s greeting, the baby leaped 131 in her 132 womb, and Elizabeth was filled with the Holy Spirit. 133 1:42 She 134 exclaimed with a loud voice, 135 “Blessed are you among women, 136 and blessed is the child 137 in your womb! 1:43 And who am I 138 that the mother of my Lord should come and visit me? 1:44 For the instant 139 the sound of your greeting reached my ears, 140 the baby in my womb leaped for joy. 141 1:45 And blessed 142 is she who believed that 143 what was spoken to her by 144 the Lord would be fulfilled.” 145
“My soul exalts 148 the Lord, 149
1:47 and my spirit has begun to rejoice 150 in God my Savior,
1:48 because he has looked upon the humble state of his servant. 151
For 152 from now on 153 all generations will call me blessed, 154
1:49 because he who is mighty 155 has done great things for me, and holy is his name;
1:50 from 156 generation to generation he is merciful 157 to those who fear 158 him.
1:51 He has demonstrated power 159 with his arm; he has scattered those whose pride wells up from the sheer arrogance 160 of their hearts.
1:52 He has brought down the mighty 161 from their thrones, and has lifted up those of lowly position; 162
1:53 he has filled the hungry with good things, 163 and has sent the rich away empty. 164
1:54 He has helped his servant Israel, remembering 165 his mercy, 166
1:55 as he promised 167 to our ancestors, 168 to Abraham and to his descendants 169 forever.”
1:56 So 170 Mary stayed with Elizabeth 171 about three months 172 and then returned to her home.
1:57 Now the time came 173 for Elizabeth to have her baby, 174 and she gave birth to a son. 1:58 Her 175 neighbors and relatives heard that the Lord had shown 176 great mercy to her, and they rejoiced 177 with her.
1:59 On 178 the eighth day 179 they came to circumcise the child, and they wanted to name 180 him Zechariah after his father. 1:60 But 181 his mother replied, 182 “No! He must be named 183 John.” 184 1:61 They 185 said to her, “But 186 none of your relatives bears this name.” 187 1:62 So 188 they made signs to the baby’s 189 father, 190 inquiring what he wanted to name his son. 191 1:63 He 192 asked for a writing tablet 193 and wrote, 194 “His name is John.” And they were all amazed. 195 1:64 Immediately 196 Zechariah’s 197 mouth was opened and his tongue 198 released, 199 and he spoke, blessing God. 1:65 All 200 their neighbors were filled with fear, and throughout the entire hill country of Judea all these things were talked about. 1:66 All 201 who heard these things 202 kept them in their hearts, 203 saying, “What then will this child be?” 204 For the Lord’s hand 205 was indeed with him.
1:67 Then 206 his father Zechariah was filled with the Holy Spirit and prophesied, 207
1:68 “Blessed 208 be the Lord God of Israel,
because he has come to help 209 and has redeemed 210 his people.
1:69 For 211 he has raised up 212 a horn of salvation 213 for us in the house of his servant David, 214
1:70 as he spoke through the mouth of his holy prophets from long ago, 215
1:71 that we should be saved 216 from our enemies, 217
and from the hand of all who hate us.
1:72 He has done this 218 to show mercy 219 to our ancestors, 220
and to remember his holy covenant 221 –
1:73 the oath 222 that he swore to our ancestor 223 Abraham.
This oath grants 224
1:74 that we, being rescued from the hand of our 225 enemies,
may serve him without fear, 226
[1:1] 1 tn 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.
[1:1] 2 tn 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.
[1:1] 4 tn 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”).
[1:2] 5 tn Grk “even as”; this compares the recorded tradition of 1:1 with the original eyewitness tradition of 1:2.
[1:2] 7 sn 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.
[1:2] 8 tn 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.
[1:3] 9 tn 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.
[1:3] 10 sn 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.
[1:3] 11 tn Grk “having followed”; the participle παρηκολουθηκότι (parhkolouqhkoti) has been translated causally.
[1:3] 12 sn 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.
[1:4] 13 tn 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.
[1:4] 14 tn 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.
[1:5] 15 tn 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.
[1:5] 16 sn Herod was Herod the Great, who ruled Palestine from 37
[1:5] 17 tn Grk “of”; but the meaning of the preposition ἐκ (ek) is more accurately expressed in contemporary English by the relative clause “who belonged to.”
[1:5] 18 sn There were twenty-four divisions of priesthood and the priestly division of Abijah was eighth on the list according to 1 Chr 24:10.
[1:5] 19 tn Grk “and her name was Elizabeth.”
[1:5] 20 tn Grk “a wife of the daughters of Aaron.”
[1:6] 21 tn 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.
[1:6] 22 tn Grk “walking in” (an idiom for one’s lifestyle).
[1:6] 23 tn The predicate adjective has the effect of an adverb here (BDF §243).
[1:7] 24 sn 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.
[1:7] 25 tn Grk “were both advanced in days” (an idiom for old age).
[1:8] 26 tn 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.
[1:8] 27 tn Grk “he”; the referent (Zechariah) has been specified in the translation for clarity.
[1:8] 28 tn Grk “serving as priest in the order of his division before God.”
[1:9] 29 tn 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.
[1:9] 30 tn This is an aorist participle and is temporally related to the offering of incense, not to when the lot fell.
[1:9] 31 tn 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.
[1:10] 32 tn Grk “And,” but “now” better represents the somewhat parenthetical nature of this statement in the flow of the narrative.
[1:10] 33 tn 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.
[1:10] 34 tn The “hour of the incense offering” is another way to refer to the time of sacrifice.
[1:11] 35 tn 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.
[1:11] 36 tn 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.
[1:11] 37 sn 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).
[1:12] 38 tn 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.
[1:12] 39 tn 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).
[1:13] 40 tn The passive means that the prayer was heard by God.
[1:13] 41 tn Grk “a son, and you”; καί (kai) has not been translated. Instead a semicolon is used in the translation for stylistic reasons.
[1:13] 42 tn 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.
[1:14] 43 tn Grk “This will be joy and gladness.”
[1:14] 45 tn “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.
[1:15] 47 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] 48 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.
[1:16] 49 tn Grk “And he.” Here καί (kai) has not been translated because of differences between Greek and English style.
[1:16] 50 sn 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).
[1:16] 51 tn Grk “sons”; but clearly this is a generic reference to people of both genders.
[1:17] 52 tn Grk “before him”; the referent (the Lord) has been specified in the translation for clarity.
[1:17] 53 sn 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.
[1:18] 54 tn Grk “And Zechariah.” Here καί (kai) has not been translated because of differences between Greek and English style.
[1:18] 55 tn Grk “How will I know this?”
[1:18] 56 tn Grk “is advanced in days” (an idiom for old age).
[1:19] 57 tn Grk “And the.” Here καί (kai) has not been translated because of differences between Greek and English style.
[1:19] 58 tn Grk “the one who is standing before God.”
[1:19] 59 tn Grk “to announce these things of good news to you.”
[1:20] 61 sn The predicted fulfillment in the expression my words, which will be fulfilled in their time takes place in Luke 1:63-66.
[1:20] 62 sn 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.
[1:21] 63 tn Grk “And.” Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
[1:21] 64 tn The imperfect verb ἐθαύμαζον (eqaumazon) has been translated as an ingressive imperfect.
[1:21] 65 tn Or “temple.” See the note on the phrase “the holy place” in v. 9.
[1:22] 66 tn Grk “And when.” Here καί (kai) has not been translated because of differences between Greek and English style.
[1:22] 67 tn Grk “and they.” Here καί (kai) has not been translated because of differences between Greek and English style.
[1:22] 68 tn 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.”
[1:22] 69 tn Or “temple.” See the note on the phrase “the holy place” in v. 9.
[1:22] 70 tn Grk “and,” but the force is causal or explanatory in context.
[1:22] 71 tn Grk “dumb,” but this could be understood to mean “stupid” in contemporary English, whereas the point is that he was speechless.
[1:23] 72 tn 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.
[1:24] 73 tn Grk “After these days.” The phrase refers to a general, unspecified period of time that passes before fulfillment comes.
[1:24] 74 tn Or “Elizabeth conceived.”
[1:24] 75 sn The text does not state why Elizabeth withdrew into seclusion, nor is the reason entirely clear.
[1:24] 76 tn 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.
[1:25] 78 tn Grk “in the days.”
[1:25] 79 tn Grk “has looked on me” (an idiom for taking favorable notice of someone).
[1:25] 80 sn 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).
[1:25] 81 tn Grk “among men”; but the context clearly indicates a generic use of ἄνθρωπος (anqrwpo") here.
[1:26] 82 tn 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.
[1:26] 83 sn 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.
[1:26] 84 tn 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.
[1:26] 85 sn 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.
[1:27] 86 tn Or “promised in marriage.”
[1:27] 87 tn Grk “Joseph, of the house of David.”
[1:28] 88 tn Grk “And coming to her.” Here καί (kai) has not been translated because of differences between Greek and English style.
[1:28] 89 tn Grk “And coming to her, he said”; the referent (the angel) has been specified in the translation for clarity.
[1:28] 90 tn Grk “coming to her, he said.” The participle εἰσελθών (eiselqwn) has been translated as a finite verb due to requirements of contemporary English style.
[1:28] 91 tn 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.
[1:28] 92 tc Most
[1:29] 93 tc Most
[1:29] 94 sn On the phrase greatly troubled see 1:12. Mary’s reaction was like Zechariah’s response.
[1:29] 95 tn 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).
[1:30] 96 tn Here καί (kai) has been translated as “so” to indicate that Gabriel’s statement is a response to Mary’s perplexity over the greeting.
[1:30] 97 sn Do not be afraid. See 1:13 for a similar statement to Zechariah.
[1:31] 99 tn Grk “And behold.”
[1:31] 100 tn Grk “you will conceive in your womb.”
[1:31] 102 tn Grk “you will call his name.”
[1:31] 103 tn See v. 13 for a similar construction.
[1:32] 105 sn 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.
[1:32] 106 sn 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.
[1:33] 108 tn 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.
[1:33] 109 tn Or “over Israel.”
[1:34] 110 tn Grk “And Mary.” Here καί (kai) has not been translated because of differences between Greek and English style.
[1:34] 111 tn 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.
[1:35] 112 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] 113 sn The phrase will overshadow is a reference to God’s glorious presence at work (Exod 40:34-35; Ps 91:4).
[1:35] 114 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] 115 tc A few
[1:35] 116 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.
[1:36] 118 tn Some translations render the word συγγενίς (sungeni") as “cousin” (so Phillips) but the term is not necessarily this specific.
[1:36] 119 tn Or “has conceived.”
[1:36] 120 tn 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.
[1:37] 121 tn 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.
[1:38] 122 tn Here καί (kai) has been translated as “so” to indicate the transition to a new topic.
[1:38] 124 tn 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.
[1:38] 125 tn Grk “let this be to me.”
[1:38] 126 sn The remark according to your word is a sign of Mary’s total submission to God’s will, a response that makes her exemplary.
[1:38] 127 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[1:39] 128 sn The expression In those days is another general time reference, though the sense of the context is that the visit came shortly after Mary miraculously conceived and shortly after the announcement about Jesus.
[1:39] 129 sn The author does not say exactly where Elizabeth stayed. The location is given generally as a town of Judah. Judah is about a three day trip south of Nazareth.
[1:41] 130 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] 131 sn When the baby leaped John gave his first testimony about Jesus, a fulfillment of 1:15.
[1:41] 132 tn The antecedent of “her” is Elizabeth.
[1:41] 133 sn The passage makes clear that Elizabeth spoke her commentary with prophetic enablement, filled with the Holy Spirit.
[1:42] 134 tn Grk “and she.” Because of the length and complexity of the Greek sentence, a new sentence was begun here in the translation. Here καί (kai) has not been translated because of differences between Greek and English style.
[1:42] 135 tn Grk “and she exclaimed with a great cry and said.” The verb εἶπεν (eipen, “said”) has not been included in the translation since it is redundant in contemporary English.
[1:42] 136 sn The commendation Blessed are you among women means that Mary has a unique privilege to be the mother of the promised one of God.
[1:42] 137 tn Grk “fruit,” which is figurative here for the child she would give birth to.
[1:43] 138 tn Grk “From where this to me?” The translation suggests the note of humility and surprise that Elizabeth feels in being a part of these events. The ἵνα (Jina) clause which follows explains what “this” is. A literal translation would read “From where this to me, that is, that the mother of my Lord comes to visit me?”
[1:44] 139 tn Grk “for behold.”
[1:44] 140 tn Grk “when the sound of your greeting [reached] my ears.”
[1:44] 141 sn On the statement the baby in my womb leaped for joy see both 1:14 and 1:47. This notes a fulfillment of God’s promised word.
[1:45] 142 sn Again the note of being blessed makes the key point of the passage about believing God.
[1:45] 143 tn This ὅτι (Joti) clause, technically indirect discourse after πιστεύω (pisteuw), explains the content of the faith, a belief in God’s promise coming to pass.
[1:45] 144 tn That is, “what was said to her (by the angel) at the Lord’s command” (BDAG 756 s.v. παρά A.2).
[1:45] 145 tn Grk “that there would be a fulfillment of what was said to her from the Lord.”
[1:46] 146 tc A few witnesses, especially Latin
[1:46] 147 sn The following passage has been typeset as poetry because many scholars regard this passage as poetic or hymnic. These terms are used broadly to refer to the genre of writing, not to the content. There are two broad criteria for determining if a passage is poetic or hymnic: “(a) stylistic: a certain rhythmical lilt when the passages are read aloud, the presence of parallelismus membrorum (i.e., an arrangement into couplets), the semblance of some metre, and the presence of rhetorical devices such as alliteration, chiasmus, and antithesis; and (b) linguistic: an unusual vocabulary, particularly the presence of theological terms, which is different from the surrounding context” (P. T. O’Brien, Philippians [NIGTC], 188-89). Classifying a passage as hymnic or poetic is important because understanding this genre can provide keys to interpretation. However, not all scholars agree that the above criteria are present in this passage, so the decision to typeset it as poetry should be viewed as a tentative decision about its genre.
[1:46] 148 tn Or “lifts up the Lord in praise.”
[1:46] 149 sn This psalm (vv. 46-55) is one of the few praise psalms in the NT. Mary praises God and then tells why both in terms of his care for her (vv. 46-49) and for others, including Israel (vv. 50-55). Its traditional name, the “Magnificat,” comes from the Latin for the phrase My soul magnifies the Lord at the hymn’s start.
[1:47] 150 tn Or “rejoices.” The translation renders this aorist, which stands in contrast to the previous line’s present tense, as ingressive, which highlights Mary’s joyous reaction to the announcement. A comprehensive aorist is also possible here.
[1:48] 151 tn See the note on the word “servant” in v. 38.
[1:48] 152 tn Grk “for behold.”
[1:48] 153 sn From now on is a favorite phrase of Luke’s, showing how God’s acts change things from this point on (5:10; 12:52; 22:18, 69; Acts 18:6).
[1:48] 154 sn Mary is seen here as an example of an object of God’s grace (blessed) for all generations.
[1:49] 155 tn Traditionally, “the Mighty One.”
[1:50] 156 tn Grk “and from.” Here καί (kai) has been translated by a semicolon to improve the English style.
[1:50] 157 sn God’s mercy refers to his “loyal love” or “steadfast love,” expressed in faithful actions, as the rest of the psalm illustrates.
[1:50] 158 tn That is, “who revere.” This refers to those who show God a reverential respect for his sovereignty.
[1:51] 159 tn Or “shown strength,” “performed powerful deeds.” The verbs here switch to aorist tense through 1:55. This is how God will act in general for his people as they look to his ultimate deliverance.
[1:51] 160 tn Grk “in the imaginations of their hearts.” The psalm rebukes the arrogance of the proud, who think that power is their sovereign right. Here διανοίᾳ (dianoia) can be understood as a dative of sphere or reference/respect.
[1:52] 162 tn Or “those of humble position”
[1:53] 163 sn Good things refers not merely to material blessings, but blessings that come from knowing God.
[1:53] 164 sn Another fundamental contrast of Luke’s is between the hungry and the rich (Luke 6:20-26).
[1:54] 165 tn Or “because he remembered mercy,” understanding the infinitive as causal.
[1:54] 166 tn Or “his [God’s] loyal love.”
[1:55] 167 tn Grk “as he spoke.” Since this is a reference to the covenant to Abraham, ἐλάλησεν (elalhsen) can be translated in context “as he promised.” God keeps his word.
[1:55] 169 tn Grk “his seed” (an idiom for offspring or descendants).
[1:56] 170 tn Grk “And.” Here (kai) has been translated as “so” to indicate the conclusion of the topic.
[1:56] 171 tn Grk “her”; the referent (Elizabeth) has been specified in the translation for clarity.
[1:56] 172 sn As is typical with Luke the timing is approximate (about three months), not specific.
[1:57] 173 tn Grk “the time was fulfilled.”
[1:57] 174 tn The words “her baby” are not in the Greek text, but have been supplied for clarity.
[1:58] 175 tn Grk “And her.” Here καί (kai) has not been translated because of differences between Greek and English style.
[1:58] 176 tn Grk “had magnified his mercy with her.”
[1:58] 177 tn The verb συνέχαιρον (sunecairon) is an imperfect and could be translated as an ingressive force, “they began to rejoice.”
[1:59] 178 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. Here καί (kai) has not been translated because of differences between Greek and English style.
[1:59] 179 sn They were following OT law (Lev 12:3) which prescribed that a male child was to be circumcised on the eighth day.
[1:59] 180 tn This could be understood as a conative imperfect, expressing an unrealized desire (“they were trying to name him”). It has been given more of a voluntative nuance in the translation.
[1:60] 181 tn Grk “And,” but with clearly contrastive emphasis in context.
[1:60] 182 tn Grk “his mother answering, said.” The combination of participle and finite verb is redundant in English and has been simplified to “replied” in the translation.
[1:60] 183 tn This future passive indicative verb has imperatival force and thus has been translated “he must be named.”
[1:60] 184 sn “No! He must be named John.” By insisting on the name specified by the angel, Elizabeth (v. 60) and Zechariah (v. 63) have learned to obey God (see Luke 1:13).
[1:61] 185 tn Grk “And they.” Here καί (kai) has not been translated because of differences between Greek and English style.
[1:61] 186 tn The word “but” is not in the Greek text but has been supplied in the translation for clarity.
[1:61] 187 tn Grk “There is no one from your relatives who is called by this name.”
[1:62] 188 tn Here καί (kai) has been translated as “so” to indicate the consequential nature of the action described.
[1:62] 189 tn Grk “his”; the referent (the baby) has been specified in the translation for clarity.
[1:62] 190 sn The crowd was sure there had been a mistake, so they appealed to the child’s father. But custom was not to be followed here, since God had spoken. The fact they needed to signal him (made signs) shows that he was deaf as well as unable to speak.
[1:62] 191 tn Grk “what he might wish to call him.”
[1:63] 192 tn Grk “And he.” Here καί (kai) has not been translated because of differences between Greek and English style.
[1:63] 193 sn The writing tablet requested by Zechariah would have been a wax tablet.
[1:63] 194 tn Grk “and wrote, saying.” The participle λέγων (legwn) is redundant is English and has not been translated.
[1:63] 195 sn The response, they were all amazed, expresses a mixture of surprise and reflection in this setting where they were so certain of what the child’s name would be.
[1:64] 196 tn Grk “And immediately.” Here καί (kai) has not been translated because of differences between Greek and English style.
[1:64] 197 tn Grk “his”; the referent (Zechariah) has been specified in the translation for clarity.
[1:64] 198 sn The mention of both mouth and tongue here is a figure called zeugma and emphasizes that the end of the temporary judgment came instantly and fully upon Zechariah’s expression of faith in naming the child. He had learned to trust and obey God during his short period of silence. He had learned from his trial.
[1:64] 199 tn “Released” is implied; in the Greek text both στόμα (stoma) and γλῶσσα (glwssa) are subjects of ἀνεῴχθη (anewcqh), but this would be somewhat redundant in English.
[1:65] 200 tn Grk “And all.” Here καί (kai) has not been translated because of differences between Greek and English style.
[1:66] 201 tn Here καί (kai) has not been translated because of differences between Greek and English style. A new sentence was begun at this point in the translation because of the length and complexity of the Greek sentence.
[1:66] 202 tn Grk “heard them”; the referent (these things, from the previous verse) has been specified in the translation for clarity.
[1:66] 203 tn Grk “heart.” The term “heart” (καρδία, kardia) could also be translated as “mind,” or “thoughts,” and the entire phrase be rendered as “kept them in mind,” “thought about,” or the like. But the immediate context is clearly emotive, suggesting that much more is at work than merely the mental processes of thinking or reasoning about “these things.” There is a sense of joy and excitement (see the following question, “What then will this child be?”) and even fear. Further, the use of καρδία in 1:66 suggests connections with the same term in 2:19 where deep emotion is being expressed as well. Therefore, recognizing both the dramatic nature of the immediate context and the literary connections to 2:19, the translation renders the term in 1:66 as “hearts” to capture both the cognitive and emotive aspects of the people’s response.
[1:66] 204 tn Or “what manner of child will this one be?”
[1:66] 205 sn The reference to the Lord’s hand indicates that the presence, direction, and favor of God was with him (Acts 7:9b).
[1:67] 206 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[1:67] 207 tn Grk “and he prophesied, saying.” The participle λέγων (legwn) is redundant and has not been translated.
[1:68] 208 sn The traditional name of this psalm, the “Benedictus,” comes from the Latin wording of the start of the hymn (“Blessed be…”).
[1:68] 209 sn The verb come to help can refer to a visit, but can also connote concern or assistance (L&N 85.11).
[1:68] 210 tn Or “has delivered”; Grk “has accomplished redemption.”
[1:69] 211 tn Grk “and,” but specifying the reason for the praise in the psalm.
[1:69] 212 sn The phrase raised up means for God to bring someone significant onto the scene of history.
[1:69] 213 sn The horn of salvation is a figure that refers to the power of Messiah and his ability to protect, as the horn refers to what an animal uses to attack and defend (Ps 75:4-5, 10; 148:14; 2 Sam 22:3). Thus the meaning of the figure is “a powerful savior.”
[1:69] 214 sn In the house of his servant David is a reference to Messiah’s Davidic descent. Zechariah is more interested in Jesus than his own son John at this point.
[1:70] 215 tn Grk “from the ages,” “from eternity.”
[1:71] 216 tn Grk “from long ago, salvation.”
[1:71] 217 sn The theme of being saved from our enemies is like the release Jesus preached in Luke 4:18-19. Luke’s narrative shows that one of the enemies in view is Satan and his cohorts, with the grip they have on humanity.
[1:72] 218 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] 219 sn Mercy refers to God’s loyal love (steadfast love) by which he completes his promises. See Luke 1:50.
[1:72] 220 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] 221 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).
[1:73] 222 tn This is linked back grammatically by apposition to “covenant” in v. 72, specifying which covenant is meant.
[1:73] 223 tn Or “forefather”; Grk “father.”
[1:73] 224 tn Again for reasons of English style, the infinitival clause “to grant us” has been translated “This oath grants” and made the beginning of a new sentence in the translation.
[1:74] 225 tc Many important early
[1:74] 226 tn This phrase in Greek is actually thrown forward to the front of the verse to give it emphasis.
