Discovery BoxLuke 1:46-80
Context1:47 and my spirit has begun to rejoice 5 in God my Savior,
1:48 because he has looked upon the humble state of his servant. 6
For 7 from now on 8 all generations will call me blessed, 9
1:49 because he who is mighty 10 has done great things for me, and holy is his name;
1:50 from 11 generation to generation he is merciful 12 to those who fear 13 him.
1:51 He has demonstrated power 14 with his arm; he has scattered those whose pride wells up from the sheer arrogance 15 of their hearts.
1:52 He has brought down the mighty 16 from their thrones, and has lifted up those of lowly position; 17
1:53 he has filled the hungry with good things, 18 and has sent the rich away empty. 19
1:54 He has helped his servant Israel, remembering 20 his mercy, 21
1:55 as he promised 22 to our ancestors, 23 to Abraham and to his descendants 24 forever.”
1:56 So 25 Mary stayed with Elizabeth 26 about three months 27 and then returned to her home.
1:57 Now the time came 28 for Elizabeth to have her baby, 29 and she gave birth to a son. 1:58 Her 30 neighbors and relatives heard that the Lord had shown 31 great mercy to her, and they rejoiced 32 with her.
1:59 On 33 the eighth day 34 they came to circumcise the child, and they wanted to name 35 him Zechariah after his father. 1:60 But 36 his mother replied, 37 “No! He must be named 38 John.” 39 1:61 They 40 said to her, “But 41 none of your relatives bears this name.” 42 1:62 So 43 they made signs to the baby’s 44 father, 45 inquiring what he wanted to name his son. 46 1:63 He 47 asked for a writing tablet 48 and wrote, 49 “His name is John.” And they were all amazed. 50 1:64 Immediately 51 Zechariah’s 52 mouth was opened and his tongue 53 released, 54 and he spoke, blessing God. 1:65 All 55 their neighbors were filled with fear, and throughout the entire hill country of Judea all these things were talked about. 1:66 All 56 who heard these things 57 kept them in their hearts, 58 saying, “What then will this child be?” 59 For the Lord’s hand 60 was indeed with him.
1:67 Then 61 his father Zechariah was filled with the Holy Spirit and prophesied, 62
1:68 “Blessed 63 be the Lord God of Israel,
because he has come to help 64 and has redeemed 65 his people.
1:69 For 66 he has raised up 67 a horn of salvation 68 for us in the house of his servant David, 69
1:70 as he spoke through the mouth of his holy prophets from long ago, 70
1:71 that we should be saved 71 from our enemies, 72
and from the hand of all who hate us.
1:72 He has done this 73 to show mercy 74 to our ancestors, 75
and to remember his holy covenant 76 –
1:73 the oath 77 that he swore to our ancestor 78 Abraham.
This oath grants 79
1:74 that we, being rescued from the hand of our 80 enemies,
may serve him without fear, 81
1:75 in holiness and righteousness 82 before him for as long as we live. 83
1:76 And you, child, 84 will be called the prophet 85 of the Most High. 86
For you will go before 87 the Lord to prepare his ways, 88
1:77 to give his people knowledge of salvation 89 through the forgiveness 90 of their sins.
1:78 Because of 91 our God’s tender mercy 92
the dawn 93 will break 94 upon us from on high
1:79 to give light to those who sit in darkness and in the shadow of death, 95
to guide our feet into the way 96 of peace.”
1:80 And the child kept growing 97 and becoming strong 98 in spirit, and he was in the wilderness 99 until the day he was revealed 100 to Israel.
[1:46] 1 tc A few witnesses, especially Latin
[1:46] 2 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] 3 tn Or “lifts up the Lord in praise.”
[1:46] 4 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] 5 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] 6 tn See the note on the word “servant” in v. 38.
[1:48] 8 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] 9 sn Mary is seen here as an example of an object of God’s grace (blessed) for all generations.
[1:49] 10 tn Traditionally, “the Mighty One.”
[1:50] 11 tn Grk “and from.” Here καί (kai) has been translated by a semicolon to improve the English style.
[1:50] 12 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] 13 tn That is, “who revere.” This refers to those who show God a reverential respect for his sovereignty.
[1:51] 14 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] 15 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] 17 tn Or “those of humble position”
[1:53] 18 sn Good things refers not merely to material blessings, but blessings that come from knowing God.
[1:53] 19 sn Another fundamental contrast of Luke’s is between the hungry and the rich (Luke 6:20-26).
[1:54] 20 tn Or “because he remembered mercy,” understanding the infinitive as causal.
[1:54] 21 tn Or “his [God’s] loyal love.”
[1:55] 22 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] 24 tn Grk “his seed” (an idiom for offspring or descendants).
[1:56] 25 tn Grk “And.” Here (kai) has been translated as “so” to indicate the conclusion of the topic.
[1:56] 26 tn Grk “her”; the referent (Elizabeth) has been specified in the translation for clarity.
[1:56] 27 sn As is typical with Luke the timing is approximate (about three months), not specific.
[1:57] 28 tn Grk “the time was fulfilled.”
[1:57] 29 tn The words “her baby” are not in the Greek text, but have been supplied for clarity.
[1:58] 30 tn Grk “And her.” Here καί (kai) has not been translated because of differences between Greek and English style.
[1:58] 31 tn Grk “had magnified his mercy with her.”
[1:58] 32 tn The verb συνέχαιρον (sunecairon) is an imperfect and could be translated as an ingressive force, “they began to rejoice.”
[1:59] 33 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] 34 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] 35 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] 36 tn Grk “And,” but with clearly contrastive emphasis in context.
[1:60] 37 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] 38 tn This future passive indicative verb has imperatival force and thus has been translated “he must be named.”
[1:60] 39 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] 40 tn Grk “And they.” Here καί (kai) has not been translated because of differences between Greek and English style.
[1:61] 41 tn The word “but” is not in the Greek text but has been supplied in the translation for clarity.
[1:61] 42 tn Grk “There is no one from your relatives who is called by this name.”
[1:62] 43 tn Here καί (kai) has been translated as “so” to indicate the consequential nature of the action described.
[1:62] 44 tn Grk “his”; the referent (the baby) has been specified in the translation for clarity.
[1:62] 45 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] 46 tn Grk “what he might wish to call him.”
[1:63] 47 tn Grk “And he.” Here καί (kai) has not been translated because of differences between Greek and English style.
[1:63] 48 sn The writing tablet requested by Zechariah would have been a wax tablet.
[1:63] 49 tn Grk “and wrote, saying.” The participle λέγων (legwn) is redundant is English and has not been translated.
[1:63] 50 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] 51 tn Grk “And immediately.” Here καί (kai) has not been translated because of differences between Greek and English style.
[1:64] 52 tn Grk “his”; the referent (Zechariah) has been specified in the translation for clarity.
[1:64] 53 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] 54 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] 55 tn Grk “And all.” Here καί (kai) has not been translated because of differences between Greek and English style.
[1:66] 56 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] 57 tn Grk “heard them”; the referent (these things, from the previous verse) has been specified in the translation for clarity.
[1:66] 58 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] 59 tn Or “what manner of child will this one be?”
[1:66] 60 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] 61 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[1:67] 62 tn Grk “and he prophesied, saying.” The participle λέγων (legwn) is redundant and has not been translated.
[1:68] 63 sn The traditional name of this psalm, the “Benedictus,” comes from the Latin wording of the start of the hymn (“Blessed be…”).
[1:68] 64 sn The verb come to help can refer to a visit, but can also connote concern or assistance (L&N 85.11).
[1:68] 65 tn Or “has delivered”; Grk “has accomplished redemption.”
[1:69] 66 tn Grk “and,” but specifying the reason for the praise in the psalm.
[1:69] 67 sn The phrase raised up means for God to bring someone significant onto the scene of history.
[1:69] 68 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] 69 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] 70 tn Grk “from the ages,” “from eternity.”
[1:71] 71 tn Grk “from long ago, salvation.”
[1:71] 72 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] 73 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] 74 sn Mercy refers to God’s loyal love (steadfast love) by which he completes his promises. See Luke 1:50.
[1:72] 75 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] 76 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] 77 tn This is linked back grammatically by apposition to “covenant” in v. 72, specifying which covenant is meant.
[1:73] 78 tn Or “forefather”; Grk “father.”
[1:73] 79 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] 80 tc Many important early
[1:74] 81 tn This phrase in Greek is actually thrown forward to the front of the verse to give it emphasis.
[1:75] 82 sn The phrases that we…might serve him…in holiness and righteousness from Luke 1:74-75 well summarize a basic goal for a believer in the eyes of Luke. Salvation frees us up to serve God without fear through a life full of ethical integrity.
[1:75] 83 tn Grk “all our days.”
[1:76] 84 sn Now Zechariah describes his son John (you, child) through v. 77.
[1:76] 85 tn Or “a prophet”; but since Greek nouns can be definite without the article, and since in context this is a reference to the eschatological forerunner of the Messiah (cf. John 1:17), the concept is better conveyed to the English reader by the use of the definite article “the.”
[1:76] 86 sn In other words, John is a prophet of God; see 1:32 and 7:22-23, 28.
[1:76] 87 tc Most
[1:76] 88 tn This term is often translated in the singular, looking specifically to the forerunner role, but the plural suggests the many elements in that salvation.
[1:77] 89 sn John’s role, to give his people knowledge of salvation, is similar to that of Jesus (Luke 3:1-14; 5:31-32).
[1:77] 90 sn Forgiveness is another major Lukan theme (Luke 4:18; 24:47; Acts 10:37).
[1:78] 91 tn For reasons of style, a new sentence has been started in the translation at this point. God’s mercy is ultimately seen in the deliverance John points to, so v. 78a is placed with the reference to Jesus as the light of dawning day.
[1:78] 92 sn God’s loyal love (steadfast love) is again the topic, reflected in the phrase tender mercy; see Luke 1:72.
[1:78] 93 sn The Greek term translated dawn (ἀνατολή, anatolh) can be a reference to the morning star or to the sun. The Messiah is pictured as a saving light that shows the way. The Greek term was also used to translate the Hebrew word for “branch” or “sprout,” so some see a double entendre here with messianic overtones (see Isa 11:1-10; Jer 23:5; 33:15; Zech 3:8; 6:12).
[1:78] 94 tn Grk “shall visit us.”
[1:79] 95 sn On the phrases who sit in darkness…and…death see Isa 9:1-2; 42:7; 49:9-10.
[1:80] 97 tn This verb is imperfect.
