Discovery BoxLuke 1:5--2:52
Context1:5 During the reign 1 of Herod 2 king of Judea, there lived a priest named Zechariah who belonged to 3 the priestly division of Abijah, 4 and he had a wife named Elizabeth, 5 who was a descendant of Aaron. 6 1:6 They 7 were both righteous in the sight of God, following 8 all the commandments and ordinances of the Lord blamelessly. 9 1:7 But they did not have a child, because Elizabeth was barren, 10 and they were both very old. 11
1:8 Now 12 while Zechariah 13 was serving as priest before God when his division was on duty, 14 1:9 he was chosen by lot, according to the custom of the priesthood, 15 to enter 16 the holy place 17 of the Lord and burn incense. 1:10 Now 18 the whole crowd 19 of people were praying outside at the hour of the incense offering. 20 1:11 An 21 angel of the Lord, 22 standing on the right side of the altar of incense, appeared 23 to him. 1:12 And Zechariah, visibly shaken when he saw the angel, 24 was seized with fear. 25 1:13 But the angel said to him, “Do not be afraid, Zechariah, for your prayer has been heard, 26 and your wife Elizabeth will bear you a son; you 27 will name him John. 28 1:14 Joy and gladness will come 29 to you, and many will rejoice at 30 his birth, 31 1:15 for he will be great in the sight of 32 the Lord. He 33 must never drink wine or strong drink, and he will be filled with the Holy Spirit, even before his birth. 34 1:16 He 35 will turn 36 many of the people 37 of Israel to the Lord their God. 1:17 And he will go as forerunner before the Lord 38 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, 39 to make ready for the Lord a people prepared for him.”
1:18 Zechariah 40 said to the angel, “How can I be sure of this? 41 For I am an old man, and my wife is old as well.” 42 1:19 The 43 angel answered him, “I am Gabriel, who stands 44 in the presence of God, and I was sent to speak to you and to bring 45 you this good news. 1:20 And now, 46 because you did not believe my words, which will be fulfilled in their time, 47 you will be silent, unable to speak, 48 until the day these things take place.”
1:21 Now 49 the people were waiting for Zechariah, and they began to wonder 50 why he was delayed in the holy place. 51 1:22 When 52 he came out, he was not able to speak to them. They 53 realized that he had seen a vision 54 in the holy place, 55 because 56 he was making signs to them and remained unable to speak. 57 1:23 When his time of service was over, 58 he went to his home.
1:24 After some time 59 his wife Elizabeth became pregnant, 60 and for five months she kept herself in seclusion. 61 She said, 62 1:25 “This is what 63 the Lord has done for me at the time 64 when he has been gracious to me, 65 to take away my disgrace 66 among people.” 67
1:26 In the sixth month of Elizabeth’s pregnancy, 68 the angel Gabriel 69 was sent by 70 God to a town of Galilee called Nazareth, 71 1:27 to a virgin engaged 72 to a man whose name was Joseph, a descendant of David, 73 and the virgin’s name was Mary. 1:28 The 74 angel 75 came 76 to her and said, “Greetings, favored one, 77 the Lord is with you!” 78 1:29 But 79 she was greatly troubled 80 by his words and began to wonder about the meaning of this greeting. 81 1:30 So 82 the angel said to her, “Do not be afraid, 83 Mary, for you have found favor 84 with God! 1:31 Listen: 85 You will become pregnant 86 and give birth to 87 a son, and you will name him 88 Jesus. 89 1:32 He 90 will be great, 91 and will be called the Son of the Most High, 92 and the Lord God will give him the throne of his father 93 David. 1:33 He 94 will reign over the house of Jacob 95 forever, and his kingdom will never end.” 1:34 Mary 96 said to the angel, “How will this be, since I have not had sexual relations with 97 a man?” 1:35 The angel replied, 98 “The Holy Spirit will come upon you, and the power of the Most High will overshadow 99 you. Therefore the child 100 to be born 101 will be holy; 102 he will be called the Son of God.
1:36 “And look, 103 your relative 104 Elizabeth has also become pregnant with 105 a son in her old age – although she was called barren, she is now in her sixth month! 106 1:37 For nothing 107 will be impossible with God.” 1:38 So 108 Mary said, “Yes, 109 I am a servant 110 of the Lord; let this happen to me 111 according to your word.” 112 Then 113 the angel departed from her.
1:39 In those days 114 Mary got up and went hurriedly into the hill country, to a town of Judah, 115 1:40 and entered Zechariah’s house and greeted Elizabeth. 1:41 When 116 Elizabeth heard Mary’s greeting, the baby leaped 117 in her 118 womb, and Elizabeth was filled with the Holy Spirit. 119 1:42 She 120 exclaimed with a loud voice, 121 “Blessed are you among women, 122 and blessed is the child 123 in your womb! 1:43 And who am I 124 that the mother of my Lord should come and visit me? 1:44 For the instant 125 the sound of your greeting reached my ears, 126 the baby in my womb leaped for joy. 127 1:45 And blessed 128 is she who believed that 129 what was spoken to her by 130 the Lord would be fulfilled.” 131
“My soul exalts 134 the Lord, 135
1:47 and my spirit has begun to rejoice 136 in God my Savior,
1:48 because he has looked upon the humble state of his servant. 137
For 138 from now on 139 all generations will call me blessed, 140
1:49 because he who is mighty 141 has done great things for me, and holy is his name;
1:50 from 142 generation to generation he is merciful 143 to those who fear 144 him.
1:51 He has demonstrated power 145 with his arm; he has scattered those whose pride wells up from the sheer arrogance 146 of their hearts.
1:52 He has brought down the mighty 147 from their thrones, and has lifted up those of lowly position; 148
1:53 he has filled the hungry with good things, 149 and has sent the rich away empty. 150
1:54 He has helped his servant Israel, remembering 151 his mercy, 152
1:55 as he promised 153 to our ancestors, 154 to Abraham and to his descendants 155 forever.”
1:56 So 156 Mary stayed with Elizabeth 157 about three months 158 and then returned to her home.
1:57 Now the time came 159 for Elizabeth to have her baby, 160 and she gave birth to a son. 1:58 Her 161 neighbors and relatives heard that the Lord had shown 162 great mercy to her, and they rejoiced 163 with her.
1:59 On 164 the eighth day 165 they came to circumcise the child, and they wanted to name 166 him Zechariah after his father. 1:60 But 167 his mother replied, 168 “No! He must be named 169 John.” 170 1:61 They 171 said to her, “But 172 none of your relatives bears this name.” 173 1:62 So 174 they made signs to the baby’s 175 father, 176 inquiring what he wanted to name his son. 177 1:63 He 178 asked for a writing tablet 179 and wrote, 180 “His name is John.” And they were all amazed. 181 1:64 Immediately 182 Zechariah’s 183 mouth was opened and his tongue 184 released, 185 and he spoke, blessing God. 1:65 All 186 their neighbors were filled with fear, and throughout the entire hill country of Judea all these things were talked about. 1:66 All 187 who heard these things 188 kept them in their hearts, 189 saying, “What then will this child be?” 190 For the Lord’s hand 191 was indeed with him.
1:67 Then 192 his father Zechariah was filled with the Holy Spirit and prophesied, 193
1:68 “Blessed 194 be the Lord God of Israel,
because he has come to help 195 and has redeemed 196 his people.
1:69 For 197 he has raised up 198 a horn of salvation 199 for us in the house of his servant David, 200
1:70 as he spoke through the mouth of his holy prophets from long ago, 201
1:71 that we should be saved 202 from our enemies, 203
and from the hand of all who hate us.
1:72 He has done this 204 to show mercy 205 to our ancestors, 206
and to remember his holy covenant 207 –
1:73 the oath 208 that he swore to our ancestor 209 Abraham.
This oath grants 210
1:74 that we, being rescued from the hand of our 211 enemies,
may serve him without fear, 212
1:75 in holiness and righteousness 213 before him for as long as we live. 214
1:76 And you, child, 215 will be called the prophet 216 of the Most High. 217
For you will go before 218 the Lord to prepare his ways, 219
1:77 to give his people knowledge of salvation 220 through the forgiveness 221 of their sins.
1:78 Because of 222 our God’s tender mercy 223
the dawn 224 will break 225 upon us from on high
1:79 to give light to those who sit in darkness and in the shadow of death, 226
to guide our feet into the way 227 of peace.”
1:80 And the child kept growing 228 and becoming strong 229 in spirit, and he was in the wilderness 230 until the day he was revealed 231 to Israel.
2:1 Now 232 in those days a decree 233 went out from Caesar 234 Augustus 235 to register 236 all the empire 237 for taxes. 2:2 This was the first registration, taken when Quirinius was governor 238 of Syria. 2:3 Everyone 239 went to his own town 240 to be registered. 2:4 So 241 Joseph also went up from the town of Nazareth 242 in Galilee to Judea, to the city 243 of David called Bethlehem, 244 because he was of the house 245 and family line 246 of David. 2:5 He went 247 to be registered with Mary, who was promised in marriage to him, 248 and who was expecting a child. 2:6 While 249 they were there, the time came for her to deliver her child. 250 2:7 And she gave birth to her firstborn son and wrapped him in strips of cloth 251 and laid him in a manger, 252 because there was no place for them in the inn. 253
2:8 Now 254 there were shepherds 255 nearby 256 living out in the field, keeping guard 257 over their flock at night. 2:9 An 258 angel of the Lord 259 appeared to 260 them, and the glory of the Lord shone around them, and they were absolutely terrified. 261 2:10 But the angel said to them, “Do not be afraid! Listen carefully, 262 for I proclaim to you good news 263 that brings great joy to all the people: 2:11 Today 264 your Savior is born in the city 265 of David. 266 He is Christ 267 the Lord. 2:12 This 268 will be a sign 269 for you: You will find a baby wrapped in strips of cloth and lying in a manger.” 270 2:13 Suddenly 271 a vast, heavenly army 272 appeared with the angel, praising God and saying,
2:14 “Glory 273 to God in the highest,
and on earth peace among people 274 with whom he is pleased!” 275
2:15 When 276 the angels left them and went back to heaven, the shepherds said to one another, “Let us go over to Bethlehem 277 and see this thing that has taken place, that the Lord 278 has made known to us.” 2:16 So they hurried off and located Mary and Joseph, and found the baby lying in a manger. 279 2:17 When 280 they saw him, 281 they related what they had been told 282 about this child, 2:18 and all who heard it were astonished 283 at what the shepherds said. 2:19 But Mary treasured up all these words, pondering in her heart what they might mean. 284 2:20 So 285 the shepherds returned, glorifying and praising 286 God for all they had heard and seen; everything was just as they had been told. 287
2:21 At 288 the end of eight days, when he was circumcised, he was named Jesus, the name given by the angel 289 before he was conceived in the womb.
2:22 Now 290 when the time came for their 291 purification according to the law of Moses, Joseph and Mary 292 brought Jesus 293 up to Jerusalem 294 to present him to the Lord 2:23 (just as it is written in the law of the Lord, “Every firstborn male 295 will be set apart to the Lord” 296 ), 2:24 and to offer a sacrifice according to what is specified in the law of the Lord, a pair of doves 297 or two young pigeons. 298
2:25 Now 299 there was a man in Jerusalem 300 named Simeon who was righteous 301 and devout, looking for the restoration 302 of Israel, and the Holy Spirit 303 was upon him. 2:26 It 304 had been revealed 305 to him by the Holy Spirit that he would not die 306 before 307 he had seen the Lord’s Christ. 308 2:27 So 309 Simeon, 310 directed by the Spirit, 311 came into the temple courts, 312 and when the parents brought in the child Jesus to do for him what was customary according to the law, 313 2:28 Simeon 314 took him in his arms and blessed God, saying, 315
2:29 “Now, according to your word, 316 Sovereign Lord, 317 permit 318 your servant 319 to depart 320 in peace.
2:30 For my eyes have seen your salvation 321
2:31 that you have prepared in the presence of all peoples: 322
for revelation to the Gentiles,
and for glory 324 to your people Israel.”
2:33 So 325 the child’s 326 father 327 and mother were amazed 328 at what was said about him. 2:34 Then 329 Simeon blessed them and said to his mother Mary, “Listen carefully: 330 This child 331 is destined to be the cause of the falling and rising 332 of many in Israel and to be a sign that will be rejected. 333 2:35 Indeed, as a result of him the thoughts 334 of many hearts will be revealed 335 – and a sword 336 will pierce your own soul as well!” 337
2:36 There was also a prophetess, Anna the daughter of Phanuel, of the tribe of Asher. She was very old, 338 having been married to her husband for seven years until his death. 2:37 She had lived as a widow since then for eighty-four years. 339 She never left the temple, worshiping with fasting and prayer night and day. 340 2:38 At that moment, 341 she came up to them 342 and began to give thanks to God and to speak 343 about the child 344 to all who were waiting for the redemption of Jerusalem. 345
2:39 So 346 when Joseph and Mary 347 had performed 348 everything according to the law of the Lord, 349 they returned to Galilee, to their own town 350 of Nazareth. 351 2:40 And the child grew and became strong, 352 filled with wisdom, 353 and the favor 354 of God 355 was upon him.
2:41 Now 356 Jesus’ 357 parents went to Jerusalem 358 every 359 year for the feast of the Passover. 360 2:42 When 361 he was twelve years old, 362 they went up 363 according to custom. 2:43 But 364 when the feast was over, 365 as they were returning home, 366 the boy Jesus stayed behind in Jerusalem. His 367 parents 368 did not know it, 2:44 but (because they assumed that he was in their group of travelers) 369 they went a day’s journey. Then 370 they began to look for him among their relatives and acquaintances. 371 2:45 When 372 they did not find him, they returned to Jerusalem 373 to look for him. 2:46 After 374 three days 375 they found him in the temple courts, 376 sitting among the teachers, 377 listening to them and asking them questions. 2:47 And all who heard Jesus 378 were astonished 379 at his understanding and his answers. 2:48 When 380 his parents 381 saw him, they were overwhelmed. His 382 mother said to him, “Child, 383 why have you treated 384 us like this? Look, your father and I have been looking for you anxiously.” 385 2:49 But 386 he replied, 387 “Why were you looking for me? 388 Didn’t you know that I must be in my Father’s house?” 389 2:50 Yet 390 his parents 391 did not understand 392 the remark 393 he made 394 to them. 2:51 Then 395 he went down with them and came to Nazareth, 396 and was obedient 397 to them. But 398 his mother kept all these things 399 in her heart. 400
2:52 And Jesus increased 401 in wisdom and in stature, and in favor with God and with people.
[1:5] 1 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] 2 sn Herod was Herod the Great, who ruled Palestine from 37
[1:5] 3 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] 4 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] 5 tn Grk “and her name was Elizabeth.”
[1:5] 6 tn Grk “a wife of the daughters of Aaron.”
[1:6] 7 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] 8 tn Grk “walking in” (an idiom for one’s lifestyle).
[1:6] 9 tn The predicate adjective has the effect of an adverb here (BDF §243).
[1:7] 13 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] 14 tn Grk “were both advanced in days” (an idiom for old age).
[1:8] 19 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] 20 tn Grk “he”; the referent (Zechariah) has been specified in the translation for clarity.
[1:8] 21 tn Grk “serving as priest in the order of his division before God.”
[1:9] 25 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] 26 tn This is an aorist participle and is temporally related to the offering of incense, not to when the lot fell.
[1:9] 27 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] 31 tn Grk “And,” but “now” better represents the somewhat parenthetical nature of this statement in the flow of the narrative.
[1:10] 32 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] 33 tn The “hour of the incense offering” is another way to refer to the time of sacrifice.
[1:11] 37 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] 38 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] 39 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] 43 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] 44 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] 49 tn The passive means that the prayer was heard by God.
[1:13] 50 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] 51 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] 55 tn Grk “This will be joy and gladness.”
[1:14] 57 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] 62 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] 63 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] 67 tn Grk “And he.” Here καί (kai) has not been translated because of differences between Greek and English style.
[1:16] 68 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] 69 tn Grk “sons”; but clearly this is a generic reference to people of both genders.
[1:17] 73 tn Grk “before him”; the referent (the Lord) has been specified in the translation for clarity.
[1:17] 74 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] 79 tn Grk “And Zechariah.” Here καί (kai) has not been translated because of differences between Greek and English style.
[1:18] 80 tn Grk “How will I know this?”
[1:18] 81 tn Grk “is advanced in days” (an idiom for old age).
[1:19] 85 tn Grk “And the.” Here καί (kai) has not been translated because of differences between Greek and English style.
[1:19] 86 tn Grk “the one who is standing before God.”
[1:19] 87 tn Grk “to announce these things of good news to you.”
[1:20] 92 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] 93 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] 97 tn Grk “And.” Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
[1:21] 98 tn The imperfect verb ἐθαύμαζον (eqaumazon) has been translated as an ingressive imperfect.
[1:21] 99 tn Or “temple.” See the note on the phrase “the holy place” in v. 9.
[1:22] 103 tn Grk “And when.” Here καί (kai) has not been translated because of differences between Greek and English style.
[1:22] 104 tn Grk “and they.” Here καί (kai) has not been translated because of differences between Greek and English style.
[1:22] 105 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] 106 tn Or “temple.” See the note on the phrase “the holy place” in v. 9.
[1:22] 107 tn Grk “and,” but the force is causal or explanatory in context.
[1:22] 108 tn Grk “dumb,” but this could be understood to mean “stupid” in contemporary English, whereas the point is that he was speechless.
[1:23] 109 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] 115 tn Grk “After these days.” The phrase refers to a general, unspecified period of time that passes before fulfillment comes.
[1:24] 116 tn Or “Elizabeth conceived.”
[1:24] 117 sn The text does not state why Elizabeth withdrew into seclusion, nor is the reason entirely clear.
[1:24] 118 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] 122 tn Grk “in the days.”
[1:25] 123 tn Grk “has looked on me” (an idiom for taking favorable notice of someone).
[1:25] 124 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] 125 tn Grk “among men”; but the context clearly indicates a generic use of ἄνθρωπος (anqrwpo") here.
[1:26] 127 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] 128 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] 129 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] 130 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] 133 tn Or “promised in marriage.”
[1:27] 134 tn Grk “Joseph, of the house of David.”
[1:28] 139 tn Grk “And coming to her.” Here καί (kai) has not been translated because of differences between Greek and English style.
[1:28] 140 tn Grk “And coming to her, he said”; the referent (the angel) has been specified in the translation for clarity.
[1:28] 141 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] 142 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] 143 tc Most
[1:29] 145 tc Most
[1:29] 146 sn On the phrase greatly troubled see 1:12. Mary’s reaction was like Zechariah’s response.
[1:29] 147 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] 151 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] 152 sn Do not be afraid. See 1:13 for a similar statement to Zechariah.
[1:31] 157 tn Grk “And behold.”
[1:31] 158 tn Grk “you will conceive in your womb.”
[1:31] 160 tn Grk “you will call his name.”
[1:31] 161 tn See v. 13 for a similar construction.
[1:32] 164 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] 165 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] 169 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] 170 tn Or “over Israel.”
[1:34] 175 tn Grk “And Mary.” Here καί (kai) has not been translated because of differences between Greek and English style.
[1:34] 176 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] 181 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] 182 sn The phrase will overshadow is a reference to God’s glorious presence at work (Exod 40:34-35; Ps 91:4).
[1:35] 183 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] 184 tc A few
[1:35] 185 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] 188 tn Some translations render the word συγγενίς (sungeni") as “cousin” (so Phillips) but the term is not necessarily this specific.
[1:36] 189 tn Or “has conceived.”
[1:36] 190 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] 193 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] 199 tn Here καί (kai) has been translated as “so” to indicate the transition to a new topic.
[1:38] 201 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] 202 tn Grk “let this be to me.”
[1:38] 203 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] 204 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[1:39] 205 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] 206 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] 211 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] 212 sn When the baby leaped John gave his first testimony about Jesus, a fulfillment of 1:15.
[1:41] 213 tn The antecedent of “her” is Elizabeth.
[1:41] 214 sn The passage makes clear that Elizabeth spoke her commentary with prophetic enablement, filled with the Holy Spirit.
[1:42] 217 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] 218 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] 219 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] 220 tn Grk “fruit,” which is figurative here for the child she would give birth to.
[1:43] 223 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] 229 tn Grk “for behold.”
[1:44] 230 tn Grk “when the sound of your greeting [reached] my ears.”
[1:44] 231 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] 235 sn Again the note of being blessed makes the key point of the passage about believing God.
[1:45] 236 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] 237 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] 238 tn Grk “that there would be a fulfillment of what was said to her from the Lord.”
[1:46] 241 tc A few witnesses, especially Latin
[1:46] 242 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] 243 tn Or “lifts up the Lord in praise.”
[1:46] 244 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] 247 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] 253 tn See the note on the word “servant” in v. 38.
[1:48] 254 tn Grk “for behold.”
[1:48] 255 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] 256 sn Mary is seen here as an example of an object of God’s grace (blessed) for all generations.
[1:49] 259 tn Traditionally, “the Mighty One.”
[1:50] 265 tn Grk “and from.” Here καί (kai) has been translated by a semicolon to improve the English style.
[1:50] 266 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] 267 tn That is, “who revere.” This refers to those who show God a reverential respect for his sovereignty.
[1:51] 271 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] 272 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] 278 tn Or “those of humble position”
[1:53] 283 sn Good things refers not merely to material blessings, but blessings that come from knowing God.
[1:53] 284 sn Another fundamental contrast of Luke’s is between the hungry and the rich (Luke 6:20-26).
[1:54] 289 tn Or “because he remembered mercy,” understanding the infinitive as causal.
[1:54] 290 tn Or “his [God’s] loyal love.”
[1:55] 295 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] 297 tn Grk “his seed” (an idiom for offspring or descendants).
[1:56] 301 tn Grk “And.” Here (kai) has been translated as “so” to indicate the conclusion of the topic.
[1:56] 302 tn Grk “her”; the referent (Elizabeth) has been specified in the translation for clarity.
[1:56] 303 sn As is typical with Luke the timing is approximate (about three months), not specific.
[1:57] 307 tn Grk “the time was fulfilled.”
[1:57] 308 tn The words “her baby” are not in the Greek text, but have been supplied for clarity.
[1:58] 313 tn Grk “And her.” Here καί (kai) has not been translated because of differences between Greek and English style.
[1:58] 314 tn Grk “had magnified his mercy with her.”
[1:58] 315 tn The verb συνέχαιρον (sunecairon) is an imperfect and could be translated as an ingressive force, “they began to rejoice.”
[1:59] 319 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] 320 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] 321 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] 325 tn Grk “And,” but with clearly contrastive emphasis in context.
[1:60] 326 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] 327 tn This future passive indicative verb has imperatival force and thus has been translated “he must be named.”
[1:60] 328 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] 331 tn Grk “And they.” Here καί (kai) has not been translated because of differences between Greek and English style.
[1:61] 332 tn The word “but” is not in the Greek text but has been supplied in the translation for clarity.
[1:61] 333 tn Grk “There is no one from your relatives who is called by this name.”
[1:62] 337 tn Here καί (kai) has been translated as “so” to indicate the consequential nature of the action described.
[1:62] 338 tn Grk “his”; the referent (the baby) has been specified in the translation for clarity.
[1:62] 339 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] 340 tn Grk “what he might wish to call him.”
[1:63] 343 tn Grk “And he.” Here καί (kai) has not been translated because of differences between Greek and English style.
[1:63] 344 sn The writing tablet requested by Zechariah would have been a wax tablet.
[1:63] 345 tn Grk “and wrote, saying.” The participle λέγων (legwn) is redundant is English and has not been translated.
[1:63] 346 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] 349 tn Grk “And immediately.” Here καί (kai) has not been translated because of differences between Greek and English style.
[1:64] 350 tn Grk “his”; the referent (Zechariah) has been specified in the translation for clarity.
[1:64] 351 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] 352 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] 355 tn Grk “And all.” Here καί (kai) has not been translated because of differences between Greek and English style.
[1:66] 361 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] 362 tn Grk “heard them”; the referent (these things, from the previous verse) has been specified in the translation for clarity.
[1:66] 363 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] 364 tn Or “what manner of child will this one be?”
[1:66] 365 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] 367 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[1:67] 368 tn Grk “and he prophesied, saying.” The participle λέγων (legwn) is redundant and has not been translated.
[1:68] 373 sn The traditional name of this psalm, the “Benedictus,” comes from the Latin wording of the start of the hymn (“Blessed be…”).
[1:68] 374 sn The verb come to help can refer to a visit, but can also connote concern or assistance (L&N 85.11).
[1:68] 375 tn Or “has delivered”; Grk “has accomplished redemption.”
[1:69] 379 tn Grk “and,” but specifying the reason for the praise in the psalm.
[1:69] 380 sn The phrase raised up means for God to bring someone significant onto the scene of history.
[1:69] 381 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] 382 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] 385 tn Grk “from the ages,” “from eternity.”
[1:71] 391 tn Grk “from long ago, salvation.”
[1:71] 392 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] 397 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] 398 sn Mercy refers to God’s loyal love (steadfast love) by which he completes his promises. See Luke 1:50.
[1:72] 399 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] 400 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] 403 tn This is linked back grammatically by apposition to “covenant” in v. 72, specifying which covenant is meant.
[1:73] 404 tn Or “forefather”; Grk “father.”
[1:73] 405 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] 409 tc Many important early
[1:74] 410 tn This phrase in Greek is actually thrown forward to the front of the verse to give it emphasis.
[1:75] 415 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] 416 tn Grk “all our days.”
[1:76] 421 sn Now Zechariah describes his son John (you, child) through v. 77.
[1:76] 422 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] 423 sn In other words, John is a prophet of God; see 1:32 and 7:22-23, 28.
[1:76] 424 tc Most
[1:76] 425 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] 427 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] 428 sn Forgiveness is another major Lukan theme (Luke 4:18; 24:47; Acts 10:37).
[1:78] 433 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] 434 sn God’s loyal love (steadfast love) is again the topic, reflected in the phrase tender mercy; see Luke 1:72.
[1:78] 435 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] 436 tn Grk “shall visit us.”
[1:79] 439 sn On the phrases who sit in darkness…and…death see Isa 9:1-2; 42:7; 49:9-10.
[1:80] 445 tn This verb is imperfect.
[1:80] 446 tn This verb is also imperfect.
[1:80] 448 tn Grk “until the day of his revealing.”
[2:1] 451 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.
[2:1] 452 sn This decree was a formal decree from the Roman Senate.
[2:1] 453 tn Or “from the emperor” (“Caesar” is a title for the Roman emperor).
[2:1] 454 sn Caesar Augustus refers to Octavian, who was Caesar from 27
[2:1] 455 tn Grk “that all the empire should be registered for taxes.” The passive infinitive ἀπογράφεσθαι (apografesqai) has been rendered as an active in the translation to improve the English style. The verb is regarded as a technical term for official registration in tax lists (BDAG 108 s.v. ἀπογράφω a).
[2:1] 456 tn Grk “the whole (inhabited) world,” but this was a way to refer to the Roman empire (L&N 1.83).
[2:2] 457 tn Or “was a minister of Syria.” This term could simply refer to an administrative role Quirinius held as opposed to being governor (Josephus, Ant. 18.4.2 [18.88]). See also Luke 2:1.
[2:3] 463 tn Grk “And everyone.” Here καί (kai) has not been translated because of differences between Greek and English style.
[2:3] 464 tn Or “hometown” (so CEV).
[2:4] 469 tn Here καί (kai) has been translated as “so” to indicate the consequential nature of the action.
[2:4] 470 sn On Nazareth see Luke 1:26.
[2:4] 471 tn Or “town.” The translation “city” is used here because of its collocation with “of David,” suggesting its importance, though not its size.
[2:4] 472 sn The journey from Nazareth to the city of David called Bethlehem was a journey of about 90 mi (150 km). Bethlehem was a small village located about 7 miles south-southwest of Jerusalem.
[2:4] 473 sn Luke’s use of the term “house” probably alludes to the original promise made to David outlined in the Nathan oracle of 2 Sam 7:12-16, especially in light of earlier connections between Jesus and David made in Luke 1:32. Further, the mention of Bethlehem reminds one of the promise of Mic 5:2, namely, that a great king would emerge from Bethlehem to rule over God’s people.
[2:4] 474 tn Or “family,” “lineage.”
[2:5] 475 tn The words “He went” are not in the Greek text, but have been supplied to begin a new sentence in the translation. The Greek sentence is longer and more complex than normal contemporary English usage.
[2:5] 476 tn Traditionally, “Mary, his betrothed.” Although often rendered in contemporary English as “Mary, who was engaged to him,” this may give the modern reader a wrong impression, since Jewish marriages in this period were typically arranged marriages. The term ἐμνηστευμένῃ (emnhsteumenh) may suggest that the marriage is not yet consummated, not necessarily that they are not currently married. Some
[2:6] 481 tn Grk “And it happened that while.” 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.
[2:6] 482 tn The words “her child” are not in the Greek text, but have been supplied to clarify what was being delivered. The wording here is like Luke 1:57. Grk “the days for her to give birth were fulfilled.”
[2:7] 487 sn The strips of cloth (traditionally, “swaddling cloths”) were strips of linen that would be wrapped around the arms and legs of an infant to keep the limbs protected.
[2:7] 488 tn Or “a feeding trough.”
[2:7] 489 tn The Greek word κατάλυμα is flexible, and usage in the LXX and NT refers to a variety of places for lodging (see BDAG 521 s.v.). Most likely Joseph and Mary sought lodging in the public accommodations in the city of Bethlehem (see J. Nolland, Luke [WBC], 1:105), which would have been crude shelters for people and animals. However, it has been suggested by various scholars that Joseph and Mary were staying with relatives in Bethlehem (e.g., C. S. Keener, The IVP Bible Background Commentary: New Testament, 194; B. Witherington, “Birth of Jesus,” DJG, 69-70); if that were so the term would refer to the guest room in the relatives’ house, which would have been filled beyond capacity with all the other relatives who had to journey to Bethlehem for the census.
[2:8] 493 tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
[2:8] 494 sn Some argue that shepherds were among the culturally despised, but the evidence for this view of shepherds is late, coming from 5th century Jewish materials. December 25 as the celebrated date of Jesus’ birth arose around the time of Constantine (ca.
[2:8] 495 tn Grk “in that region.”
[2:8] 496 tn Grk “living in the field (see BDAG 15 s.v. ἀγραυλέω) and guarding their flock.”
[2:9] 499 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[2:9] 500 tn Or “the angel of the Lord.” See the note on the word “Lord” in 1:11.
[2:9] 501 tn Or “stood in front of.”
[2:9] 502 tn Grk “they feared a great fear” (a Semitic idiom which intensifies the main idea, in this case their fear).
[2:10] 506 tn Grk “I evangelize to you great joy.”
[2:11] 511 sn The Greek word for today (σήμερον, shmeron) occurs eleven times in the Gospel of Luke (2:11; 4:21; 5:26; 12:28; 13:32-33; 19:5, 9; 22:34, 61; 23:43) and nine times in Acts. Its use, especially in passages such as 2:11, 4:21, 5:26; 19:5, 9, signifies the dawning of the era of messianic salvation and the fulfillment of the plan of God. Not only does it underscore the idea of present fulfillment in Jesus’ ministry, but it also indicates salvific fulfillment present in the church (cf. Acts 1:6; 3:18; D. L. Bock, Luke [BECNT], 1:412; I. H. Marshall, Luke, [NIGTC], 873).
[2:11] 512 tn Or “town.” See the note on “city” in v. 4.
[2:11] 513 tn This is another indication of a royal, messianic connection.
[2:11] 514 tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
[2:12] 517 tn Grk “And this.” Here καί (kai) has not been translated because of differences between Greek and English style.
[2:12] 518 sn The sign functions for the shepherds like Elizabeth’s conception served for Mary in 1:36.
[2:12] 519 tn Or “a feeding trough,” see Luke 2:7.
[2:13] 523 tn Grk “And suddenly.” Here καί (kai) has not been translated because of differences between Greek and English style.
[2:13] 524 tn Grk “a multitude of the armies of heaven.”
[2:14] 529 sn Glory here refers to giving honor to God.
[2:14] 530 tn This is a generic use of ἄνθρωπος (anqrwpo") referring to both males and females.
[2:14] 531 tc Most witnesses (א2 B2 L Θ Ξ Ψ Ë1,13 Ï sy bo) have ἐν ἀνθρώποις εὐδοκία (en anqrwpoi" eudokia, “good will among people”) instead of ἐν ἀνθρώποις εὐδοκίας (en anqrwpoi" eudokia", “among people with whom he is pleased”), a reading attested by א* A B* D W pc (sa). Most of the Itala witnesses and some other versional witnesses reflect a Greek text which has the genitive εὐδοκίας but drops the preposition ἐν. Not only is the genitive reading better attested, but it is more difficult than the nominative. “The meaning seems to be, not that divine peace can be bestowed only where human good will is already present, but that at the birth of the Saviour God’s peace rests on those whom he has chosen in accord with his good pleasure” (TCGNT 111).
[2:15] 535 tn Grk “And it happened that when.” 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.
[2:15] 536 map For location see Map5 B1; Map7 E2; Map8 E2; Map10 B4.
[2:15] 537 sn Note how although angels delivered the message, it was the Lord whose message is made known, coming through them.
[2:16] 541 tn Or “a feeding trough.”
[2:17] 547 tn Grk “And when.” Here καί (kai) has not been translated because of differences between Greek and English style.
[2:17] 548 tn The word “him” is not in the Greek text, but is implied. Direct objects were frequently omitted in Greek when clear from the context.
[2:17] 549 tn Grk “the word which had been spoken to them.”
[2:18] 553 tn Grk “marveled.” It is a hard word to translate with one term in this context. There is a mixture of amazement and pondering at work in considering the surprising events here. See Luke 1:21, 63; 2:33.
[2:19] 559 tn The term συμβάλλουσα (sumballousa) suggests more than remembering. She is trying to put things together here (Josephus, Ant. 2.5.3 [2.72]). The words “what they might mean” have been supplied in the translation to make this clear. Direct objects were frequently omitted in Greek when clear from the context.
[2:20] 565 tn Here καί (kai) has been translated as “so” to indicate the conclusion of the topic.
[2:20] 566 sn The mention of glorifying and praising God is the second note of praise in this section; see Luke 2:13-14.
[2:20] 567 tn Grk “just as [it] had been spoken to them.” This has been simplified in the English translation by making the prepositional phrase (“to them”) the subject of the passive verb.
[2:21] 571 tn Grk “And when eight days were completed.” Here καί (kai) has not been translated because of differences between Greek and English style.
[2:21] 572 sn Jesus’ parents obeyed the angel as Zechariah and Elizabeth had (1:57-66). These events are taking place very much under God’s direction.
[2:22] 577 tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
[2:22] 578 tc The translation follows most
[2:22] 579 tn Grk “they”; the referents (Joseph and Mary) have been specified in the translation for clarity.
[2:22] 580 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
[2:22] 581 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[2:23] 583 tn Grk “every male that opens the womb” (an idiom for the firstborn male).
[2:23] 584 sn An allusion to Exod 13:2, 12, 15.
[2:24] 589 sn The offering of a pair of doves or two young pigeons, instead of a lamb, speaks of the humble roots of Jesus’ family – they apparently could not afford the expense of a lamb.
[2:24] 590 sn A quotation from Lev 12:8; 5:11 (LXX).
[2:25] 595 tn Grk “And behold.” Here καί (kai) has been translated as “now” to indicate the transition to a new topic. The Greek word ἰδού (idou) at the beginning of this statement has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).
[2:25] 596 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[2:25] 597 tn Grk “This man was righteous.” The Greek text begins a new sentence here, but this was changed to a relative clause in the translation to avoid redundancy.
[2:25] 598 tn Or “deliverance,” “consolation.”
[2:25] 599 sn Once again, by mentioning the Holy Spirit, Luke stresses the prophetic enablement of a speaker. The Spirit has fallen on both men (Zechariah, 1:67) and women (Elizabeth, 1:41) in Luke 1–2 as they share the will of the Lord.
[2:26] 601 tn Grk “And it.” Here καί (kai) has not been translated because of differences between Greek and English style.
[2:26] 602 tn The use of the passive suggests a revelation by God, and in the OT the corresponding Hebrew term represented here by κεχρηματισμένον (kecrhmatismenon) indicated some form of direct revelation from God (Jer 25:30; 33:2; Job 40:8).
[2:26] 603 tn Grk “would not see death” (an idiom for dying).
[2:26] 604 tn On the grammar of this temporal clause, see BDF §§383.3; 395.
[2:26] 605 tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
[2:27] 607 tn Here καί (kai) has been translated as “so” to indicate the consequential nature of the action.
[2:27] 608 tn Grk “he”; the referent (Simeon) has been specified in the translation for clarity.
[2:27] 609 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.
[2:27] 610 tn Grk “the temple.”
[2:27] 611 tn Grk “to do for him according to the custom of the law.” See Luke 2:22-24.
[2:28] 613 tn Grk “he”; the referent (Simeon) has been specified in the translation for clarity.
[2:28] 614 tn Grk “and said.” The finite verb in Greek has been replaced with a participle in English to improve the smoothness of the translation.
[2:29] 619 sn The phrase according to your word again emphasizes that God will perform his promise.
[2:29] 620 tn The Greek word translated here by “Sovereign Lord” is δεσπότης (despoth").
[2:29] 621 sn This short prophetic declaration is sometimes called the Nunc dimittis, which comes from the opening phrase of the saying in Latin, “now dismiss,” a fairly literal translation of the Greek verb ἀπολύεις (apolueis, “now release”) in this verse.
[2:29] 622 tn Here the Greek word δοῦλος (doulos, “slave”) has been translated “servant” since it acts almost as an honorific term for one specially chosen and appointed to carry out the Lord’s tasks.
[2:29] 623 tn Grk “now release your servant.”
[2:30] 625 sn To see Jesus, the Messiah, is to see God’s salvation.
[2:31] 631 sn Is the phrase all peoples a reference to Israel alone, or to both Israel and the Gentiles? The following verse makes it clear that all peoples includes Gentiles, another key Lukan emphasis (Luke 24:47; Acts 10:34-43).
[2:32] 637 tn The syntax of this verse is disputed. Most read “light” and “glory” in parallelism, so Jesus is a light for revelation to the Gentiles and is glory to the people for Israel. Others see “light” (1:78-79) as a summary, while “revelation” and “glory” are parallel, so Jesus is light for all, but is revelation for the Gentiles and glory for Israel. Both readings make good sense and either could be correct, but Luke 1:78-79 and Acts 26:22-23 slightly favor this second option.
[2:32] 638 sn In other words, Jesus is a special cause for praise and honor (“glory”) for the nation.
[2:33] 643 tn Here καί (kai) has been translated as “so” to indicate the consequential nature of the action.
[2:33] 644 tn Grk “his”; the referent (the child) has been specified in the translation for clarity.
[2:33] 645 tc Most
[2:33] 646 tn The term refers to the amazement at what was happening as in other places in Luke 1–2 (1:63; 2:18). The participle is plural, while the finite verb used in the periphrastic construction is singular, perhaps to show a unity in the parents’ response (BDF §135.1.d: Luke 8:19).
[2:34] 649 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[2:34] 651 tn Grk “this one”; the referent (the child) is supplied in the translation for clarity.
[2:34] 652 sn The phrase the falling and rising of many emphasizes that Jesus will bring division in the nation, as some will be judged (falling) and others blessed (rising) because of how they respond to him. The language is like Isa 8:14-15 and conceptually like Isa 28:13-16. Here is the first hint that Jesus’ coming will be accompanied with some difficulties.
[2:34] 653 tn Grk “and for a sign of contradiction.”
[2:35] 655 tn Or “reasonings” (in a hostile sense). See G. Schrenk, TDNT 2:97.
[2:35] 656 sn The remark the thoughts of many hearts will be revealed shows that how people respond to Jesus indicates where their hearts really are before God.
[2:35] 657 sn A sword refers to a very large, broad two-edged sword. The language is figurative, picturing great pain. Though it refers in part to the cross, it really includes the pain all of Jesus’ ministry will cause, including the next event in Luke 2:41-52 and extending to the opposition he faced throughout his ministry.
[2:35] 658 sn This remark looks to be parenthetical and addressed to Mary alone, not the nation. Many modern English translations transpose this to make it the final clause in Simeon’s utterance as above to make this clear.
[2:36] 661 tn Her age is emphasized by the Greek phrase here, “she was very old in her many days.”
[2:37] 667 tn Grk “living with her husband for seven years from her virginity and she was a widow for eighty four years.” The chronology of the eighty-four years is unclear, since the final phrase could mean “she was widowed until the age of eighty-four” (so BDAG 423 s.v. ἕως 1.b.α). However, the more natural way to take the syntax is as a reference to the length of her widowhood, the subject of the clause, in which case Anna was about 105 years old (so D. L. Bock, Luke [BECNT], 1:251-52; I. H. Marshall, Luke, [NIGTC], 123-24).
[2:37] 668 sn The statements about Anna worshiping with fasting and prayer night and day make her extreme piety clear.
[2:38] 673 tn Grk “at that very hour.”
[2:38] 674 tn Grk “And coming up.” Here καί (kai) has not been translated because of differences between Greek and English style. The participle ἐπιστᾶσα (epistasa) has been translated as a finite verb due to requirements of contemporary English style.
[2:38] 675 tn The imperfect ἐλάλει (elalei) here looks at a process of declaration, not a single moment. She clearly was led by God to address men and women about the hope Jesus was. The testimony of Luke 1—2 to Jesus has involved all types of people.
[2:38] 676 tn Grk “him”; the referent (the child) has been specified in the translation for clarity.
[2:38] 677 tc A few
[2:39] 679 tn Here καί (kai) has been translated as “so” to indicate the conclusion of the topic.
[2:39] 680 tn Grk “when they”; the referents (Joseph and Mary) have been specified in the translation for clarity.
[2:39] 682 sn On the phrase the law of the Lord see Luke 2:22-23.
[2:39] 684 map For location see Map1 D3; Map2 C2; Map3 D5; Map4 C1; Map5 G3.
[2:40] 685 tc Most
[2:40] 686 sn With the description grew and became strong, filled with wisdom Luke emphasizes the humanity of Jesus and his growth toward maturity.
[2:40] 688 sn On the phrase the favor of God see Luke 1:66.
[2:41] 691 tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
[2:41] 692 tn Grk “his”; the referent (Jesus) has been specified in the translation for clarity.
[2:41] 693 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[2:41] 694 tn On the distributive use of the term κατά (kata), see BDF §305.
[2:41] 695 sn The custom of Jesus and his family going to Jerusalem every year for the feast of the Passover shows their piety in obeying the law (Exod 23:14-17).
[2:42] 697 tn Grk “And when.” Here καί (kai) has not been translated because of differences between Greek and English style.
[2:42] 698 sn According to the Mishnah, the age of twelve years old is one year before a boy becomes responsible for his religious commitments (m. Niddah 5.6).
[2:42] 699 tc Most
[2:43] 703 tn Here καί (kai) has been translated contrastively in keeping with the context. This outcome is different from what had happened all the times before.
[2:43] 704 tn Grk “when the days ended.”
[2:43] 705 tn The word “home” is not in the Greek text, but has been supplied for clarity.
[2:43] 706 tn Grk “And his.” Here καί (kai) has not been translated because of differences between Greek and English style.
[2:43] 707 tc Most
[2:44] 709 sn An ancient journey like this would have involved a caravan of people who traveled together as a group for protection and fellowship.
[2:44] 710 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[2:44] 711 tn Or “and friends.” See L&N 28.30 and 34.17.
[2:45] 715 tn Grk “And when.” Here καί (kai) has not been translated because of differences between Greek and English style.
[2:45] 716 sn The return to Jerusalem would have taken a second day, since they were already one day’s journey away.
[2:46] 721 tn Grk “And it happened that after.” 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.
[2:46] 722 sn Three days means there was one day out, another day back, and a third day of looking in Jerusalem.
[2:46] 723 tn Grk “the temple.”
[2:46] 724 tn This is the only place in Luke’s Gospel where the term διδάσκαλος (didaskalo", “teacher”) is applied to Jews.
[2:47] 727 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
[2:47] 728 sn There was wonder (all who heard…were astonished) that Jesus at such a young age could engage in such a discussion. The fact that this story is told of a preteen hints that Jesus was someone special.
[2:48] 733 tn Grk “And when.” Here καί (kai) has not been translated because of differences between Greek and English style.
[2:48] 734 tn Grk “when they”; the referent (his parents) has been supplied in the translation for clarity.
[2:48] 735 tn Grk “And his.” Here καί (kai) has not been translated because of differences between Greek and English style.
[2:48] 736 tn The Greek word here is τέκνον (teknon) rather than υἱός (Juios, “son”).
[2:48] 737 tn Or “Child, why did you do this to us?”
[2:48] 738 tn Or “your father and I have been terribly worried looking for you.”
[2:49] 739 tn Here καί (kai) has been translated as “but” to indicate the contrast.
[2:49] 740 tn Grk “he said to them.”
[2:49] 741 tn Grk “Why is it that you were looking for me?”
[2:49] 742 tn Or “I must be about my Father’s business” (so KJV, NKJV); Grk “in the [things] of my Father,” with an ellipsis. This verse involves an idiom that probably refers to the necessity of Jesus being involved in the instruction about God, given what he is doing. The most widely held view today takes this as a reference to the temple as the Father’s house. Jesus is saying that his parents should have known where he was.
[2:50] 745 tn Grk “And they.” Here καί (kai) has been translated as “yet” to indicate the contrast.
[2:50] 746 tn Grk “they”; the referent (his parents) has been specified in the translation for clarity.
[2:50] 747 sn This was the first of many times those around Jesus did not understand what he was saying at the time (9:45; 10:21-24; 18:34).
[2:50] 748 tn Or “the matter.”
[2:50] 749 tn Grk “which he spoke.”
[2:51] 751 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[2:51] 752 map For location see Map1 D3; Map2 C2; Map3 D5; Map4 C1; Map5 G3.
[2:51] 753 tn Or “was submitting.”
[2:51] 754 tn Here καί (kai) has been translated as “but” to indicate the contrast.
[2:51] 755 tn Or “all these words.”
[2:51] 756 sn On the phrase his mother kept all these things in her heart compare Luke 2:19.
[2:52] 757 tn Or “kept increasing.” The imperfect tense suggests something of a progressive force to the verb.
