Discovery BoxLuke 1:6-80
Context1:6 They 1 were both righteous in the sight of God, following 2 all the commandments and ordinances of the Lord blamelessly. 3 1:7 But they did not have a child, because Elizabeth was barren, 4 and they were both very old. 5
1:8 Now 6 while Zechariah 7 was serving as priest before God when his division was on duty, 8 1:9 he was chosen by lot, according to the custom of the priesthood, 9 to enter 10 the holy place 11 of the Lord and burn incense. 1:10 Now 12 the whole crowd 13 of people were praying outside at the hour of the incense offering. 14 1:11 An 15 angel of the Lord, 16 standing on the right side of the altar of incense, appeared 17 to him. 1:12 And Zechariah, visibly shaken when he saw the angel, 18 was seized with fear. 19 1:13 But the angel said to him, “Do not be afraid, Zechariah, for your prayer has been heard, 20 and your wife Elizabeth will bear you a son; you 21 will name him John. 22 1:14 Joy and gladness will come 23 to you, and many will rejoice at 24 his birth, 25 1:15 for he will be great in the sight of 26 the Lord. He 27 must never drink wine or strong drink, and he will be filled with the Holy Spirit, even before his birth. 28 1:16 He 29 will turn 30 many of the people 31 of Israel to the Lord their God. 1:17 And he will go as forerunner before the Lord 32 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, 33 to make ready for the Lord a people prepared for him.”
1:18 Zechariah 34 said to the angel, “How can I be sure of this? 35 For I am an old man, and my wife is old as well.” 36 1:19 The 37 angel answered him, “I am Gabriel, who stands 38 in the presence of God, and I was sent to speak to you and to bring 39 you this good news. 1:20 And now, 40 because you did not believe my words, which will be fulfilled in their time, 41 you will be silent, unable to speak, 42 until the day these things take place.”
1:21 Now 43 the people were waiting for Zechariah, and they began to wonder 44 why he was delayed in the holy place. 45 1:22 When 46 he came out, he was not able to speak to them. They 47 realized that he had seen a vision 48 in the holy place, 49 because 50 he was making signs to them and remained unable to speak. 51 1:23 When his time of service was over, 52 he went to his home.
1:24 After some time 53 his wife Elizabeth became pregnant, 54 and for five months she kept herself in seclusion. 55 She said, 56 1:25 “This is what 57 the Lord has done for me at the time 58 when he has been gracious to me, 59 to take away my disgrace 60 among people.” 61
1:26 In the sixth month of Elizabeth’s pregnancy, 62 the angel Gabriel 63 was sent by 64 God to a town of Galilee called Nazareth, 65 1:27 to a virgin engaged 66 to a man whose name was Joseph, a descendant of David, 67 and the virgin’s name was Mary. 1:28 The 68 angel 69 came 70 to her and said, “Greetings, favored one, 71 the Lord is with you!” 72 1:29 But 73 she was greatly troubled 74 by his words and began to wonder about the meaning of this greeting. 75 1:30 So 76 the angel said to her, “Do not be afraid, 77 Mary, for you have found favor 78 with God! 1:31 Listen: 79 You will become pregnant 80 and give birth to 81 a son, and you will name him 82 Jesus. 83 1:32 He 84 will be great, 85 and will be called the Son of the Most High, 86 and the Lord God will give him the throne of his father 87 David. 1:33 He 88 will reign over the house of Jacob 89 forever, and his kingdom will never end.” 1:34 Mary 90 said to the angel, “How will this be, since I have not had sexual relations with 91 a man?” 1:35 The angel replied, 92 “The Holy Spirit will come upon you, and the power of the Most High will overshadow 93 you. Therefore the child 94 to be born 95 will be holy; 96 he will be called the Son of God.
1:36 “And look, 97 your relative 98 Elizabeth has also become pregnant with 99 a son in her old age – although she was called barren, she is now in her sixth month! 100 1:37 For nothing 101 will be impossible with God.” 1:38 So 102 Mary said, “Yes, 103 I am a servant 104 of the Lord; let this happen to me 105 according to your word.” 106 Then 107 the angel departed from her.
1:39 In those days 108 Mary got up and went hurriedly into the hill country, to a town of Judah, 109 1:40 and entered Zechariah’s house and greeted Elizabeth. 1:41 When 110 Elizabeth heard Mary’s greeting, the baby leaped 111 in her 112 womb, and Elizabeth was filled with the Holy Spirit. 113 1:42 She 114 exclaimed with a loud voice, 115 “Blessed are you among women, 116 and blessed is the child 117 in your womb! 1:43 And who am I 118 that the mother of my Lord should come and visit me? 1:44 For the instant 119 the sound of your greeting reached my ears, 120 the baby in my womb leaped for joy. 121 1:45 And blessed 122 is she who believed that 123 what was spoken to her by 124 the Lord would be fulfilled.” 125
“My soul exalts 128 the Lord, 129
1:47 and my spirit has begun to rejoice 130 in God my Savior,
1:48 because he has looked upon the humble state of his servant. 131
For 132 from now on 133 all generations will call me blessed, 134
1:49 because he who is mighty 135 has done great things for me, and holy is his name;
1:50 from 136 generation to generation he is merciful 137 to those who fear 138 him.
1:51 He has demonstrated power 139 with his arm; he has scattered those whose pride wells up from the sheer arrogance 140 of their hearts.
1:52 He has brought down the mighty 141 from their thrones, and has lifted up those of lowly position; 142
1:53 he has filled the hungry with good things, 143 and has sent the rich away empty. 144
1:54 He has helped his servant Israel, remembering 145 his mercy, 146
1:55 as he promised 147 to our ancestors, 148 to Abraham and to his descendants 149 forever.”
1:56 So 150 Mary stayed with Elizabeth 151 about three months 152 and then returned to her home.
1:57 Now the time came 153 for Elizabeth to have her baby, 154 and she gave birth to a son. 1:58 Her 155 neighbors and relatives heard that the Lord had shown 156 great mercy to her, and they rejoiced 157 with her.
1:59 On 158 the eighth day 159 they came to circumcise the child, and they wanted to name 160 him Zechariah after his father. 1:60 But 161 his mother replied, 162 “No! He must be named 163 John.” 164 1:61 They 165 said to her, “But 166 none of your relatives bears this name.” 167 1:62 So 168 they made signs to the baby’s 169 father, 170 inquiring what he wanted to name his son. 171 1:63 He 172 asked for a writing tablet 173 and wrote, 174 “His name is John.” And they were all amazed. 175 1:64 Immediately 176 Zechariah’s 177 mouth was opened and his tongue 178 released, 179 and he spoke, blessing God. 1:65 All 180 their neighbors were filled with fear, and throughout the entire hill country of Judea all these things were talked about. 1:66 All 181 who heard these things 182 kept them in their hearts, 183 saying, “What then will this child be?” 184 For the Lord’s hand 185 was indeed with him.
1:67 Then 186 his father Zechariah was filled with the Holy Spirit and prophesied, 187
1:68 “Blessed 188 be the Lord God of Israel,
because he has come to help 189 and has redeemed 190 his people.
1:69 For 191 he has raised up 192 a horn of salvation 193 for us in the house of his servant David, 194
1:70 as he spoke through the mouth of his holy prophets from long ago, 195
1:71 that we should be saved 196 from our enemies, 197
and from the hand of all who hate us.
1:72 He has done this 198 to show mercy 199 to our ancestors, 200
and to remember his holy covenant 201 –
1:73 the oath 202 that he swore to our ancestor 203 Abraham.
This oath grants 204
1:74 that we, being rescued from the hand of our 205 enemies,
may serve him without fear, 206
1:75 in holiness and righteousness 207 before him for as long as we live. 208
1:76 And you, child, 209 will be called the prophet 210 of the Most High. 211
For you will go before 212 the Lord to prepare his ways, 213
1:77 to give his people knowledge of salvation 214 through the forgiveness 215 of their sins.
1:78 Because of 216 our God’s tender mercy 217
the dawn 218 will break 219 upon us from on high
1:79 to give light to those who sit in darkness and in the shadow of death, 220
to guide our feet into the way 221 of peace.”
1:80 And the child kept growing 222 and becoming strong 223 in spirit, and he was in the wilderness 224 until the day he was revealed 225 to Israel.
[1:6] 1 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] 2 tn Grk “walking in” (an idiom for one’s lifestyle).
[1:6] 3 tn The predicate adjective has the effect of an adverb here (BDF §243).
[1:7] 4 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] 5 tn Grk “were both advanced in days” (an idiom for old age).
[1:8] 6 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] 7 tn Grk “he”; the referent (Zechariah) has been specified in the translation for clarity.
[1:8] 8 tn Grk “serving as priest in the order of his division before God.”
[1:9] 9 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] 10 tn This is an aorist participle and is temporally related to the offering of incense, not to when the lot fell.
[1:9] 11 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] 12 tn Grk “And,” but “now” better represents the somewhat parenthetical nature of this statement in the flow of the narrative.
[1:10] 13 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] 14 tn The “hour of the incense offering” is another way to refer to the time of sacrifice.
[1:11] 15 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] 16 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] 17 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] 18 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] 19 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] 20 tn The passive means that the prayer was heard by God.
[1:13] 21 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] 22 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] 23 tn Grk “This will be joy and gladness.”
[1:14] 25 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] 27 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] 28 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] 29 tn Grk “And he.” Here καί (kai) has not been translated because of differences between Greek and English style.
[1:16] 30 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] 31 tn Grk “sons”; but clearly this is a generic reference to people of both genders.
[1:17] 32 tn Grk “before him”; the referent (the Lord) has been specified in the translation for clarity.
[1:17] 33 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] 34 tn Grk “And Zechariah.” Here καί (kai) has not been translated because of differences between Greek and English style.
[1:18] 35 tn Grk “How will I know this?”
[1:18] 36 tn Grk “is advanced in days” (an idiom for old age).
[1:19] 37 tn Grk “And the.” Here καί (kai) has not been translated because of differences between Greek and English style.
[1:19] 38 tn Grk “the one who is standing before God.”
[1:19] 39 tn Grk “to announce these things of good news to you.”
[1:20] 41 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] 42 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] 43 tn Grk “And.” Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
[1:21] 44 tn The imperfect verb ἐθαύμαζον (eqaumazon) has been translated as an ingressive imperfect.
[1:21] 45 tn Or “temple.” See the note on the phrase “the holy place” in v. 9.
[1:22] 46 tn Grk “And when.” Here καί (kai) has not been translated because of differences between Greek and English style.
[1:22] 47 tn Grk “and they.” Here καί (kai) has not been translated because of differences between Greek and English style.
[1:22] 48 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] 49 tn Or “temple.” See the note on the phrase “the holy place” in v. 9.
[1:22] 50 tn Grk “and,” but the force is causal or explanatory in context.
[1:22] 51 tn Grk “dumb,” but this could be understood to mean “stupid” in contemporary English, whereas the point is that he was speechless.
[1:23] 52 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] 53 tn Grk “After these days.” The phrase refers to a general, unspecified period of time that passes before fulfillment comes.
[1:24] 54 tn Or “Elizabeth conceived.”
[1:24] 55 sn The text does not state why Elizabeth withdrew into seclusion, nor is the reason entirely clear.
[1:24] 56 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] 58 tn Grk “in the days.”
[1:25] 59 tn Grk “has looked on me” (an idiom for taking favorable notice of someone).
[1:25] 60 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] 61 tn Grk “among men”; but the context clearly indicates a generic use of ἄνθρωπος (anqrwpo") here.
[1:26] 62 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] 63 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] 64 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] 65 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] 66 tn Or “promised in marriage.”
[1:27] 67 tn Grk “Joseph, of the house of David.”
[1:28] 68 tn Grk “And coming to her.” Here καί (kai) has not been translated because of differences between Greek and English style.
[1:28] 69 tn Grk “And coming to her, he said”; the referent (the angel) has been specified in the translation for clarity.
[1:28] 70 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] 71 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] 72 tc Most
[1:29] 73 tc Most
[1:29] 74 sn On the phrase greatly troubled see 1:12. Mary’s reaction was like Zechariah’s response.
[1:29] 75 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] 76 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] 77 sn Do not be afraid. See 1:13 for a similar statement to Zechariah.
[1:31] 79 tn Grk “And behold.”
[1:31] 80 tn Grk “you will conceive in your womb.”
[1:31] 82 tn Grk “you will call his name.”
[1:31] 83 tn See v. 13 for a similar construction.
[1:32] 85 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] 86 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] 88 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] 89 tn Or “over Israel.”
[1:34] 90 tn Grk “And Mary.” Here καί (kai) has not been translated because of differences between Greek and English style.
[1:34] 91 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] 92 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] 93 sn The phrase will overshadow is a reference to God’s glorious presence at work (Exod 40:34-35; Ps 91:4).
[1:35] 94 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] 95 tc A few
[1:35] 96 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] 98 tn Some translations render the word συγγενίς (sungeni") as “cousin” (so Phillips) but the term is not necessarily this specific.
[1:36] 99 tn Or “has conceived.”
[1:36] 100 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] 101 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] 102 tn Here καί (kai) has been translated as “so” to indicate the transition to a new topic.
[1:38] 104 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] 105 tn Grk “let this be to me.”
[1:38] 106 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] 107 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[1:39] 108 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] 109 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] 110 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] 111 sn When the baby leaped John gave his first testimony about Jesus, a fulfillment of 1:15.
[1:41] 112 tn The antecedent of “her” is Elizabeth.
[1:41] 113 sn The passage makes clear that Elizabeth spoke her commentary with prophetic enablement, filled with the Holy Spirit.
[1:42] 114 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] 115 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] 116 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] 117 tn Grk “fruit,” which is figurative here for the child she would give birth to.
[1:43] 118 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] 119 tn Grk “for behold.”
[1:44] 120 tn Grk “when the sound of your greeting [reached] my ears.”
[1:44] 121 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] 122 sn Again the note of being blessed makes the key point of the passage about believing God.
[1:45] 123 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] 124 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] 125 tn Grk “that there would be a fulfillment of what was said to her from the Lord.”
[1:46] 126 tc A few witnesses, especially Latin
[1:46] 127 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] 128 tn Or “lifts up the Lord in praise.”
[1:46] 129 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] 130 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] 131 tn See the note on the word “servant” in v. 38.
[1:48] 132 tn Grk “for behold.”
[1:48] 133 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] 134 sn Mary is seen here as an example of an object of God’s grace (blessed) for all generations.
[1:49] 135 tn Traditionally, “the Mighty One.”
[1:50] 136 tn Grk “and from.” Here καί (kai) has been translated by a semicolon to improve the English style.
[1:50] 137 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] 138 tn That is, “who revere.” This refers to those who show God a reverential respect for his sovereignty.
[1:51] 139 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] 140 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] 142 tn Or “those of humble position”
[1:53] 143 sn Good things refers not merely to material blessings, but blessings that come from knowing God.
[1:53] 144 sn Another fundamental contrast of Luke’s is between the hungry and the rich (Luke 6:20-26).
[1:54] 145 tn Or “because he remembered mercy,” understanding the infinitive as causal.
[1:54] 146 tn Or “his [God’s] loyal love.”
[1:55] 147 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] 149 tn Grk “his seed” (an idiom for offspring or descendants).
[1:56] 150 tn Grk “And.” Here (kai) has been translated as “so” to indicate the conclusion of the topic.
[1:56] 151 tn Grk “her”; the referent (Elizabeth) has been specified in the translation for clarity.
[1:56] 152 sn As is typical with Luke the timing is approximate (about three months), not specific.
[1:57] 153 tn Grk “the time was fulfilled.”
[1:57] 154 tn The words “her baby” are not in the Greek text, but have been supplied for clarity.
[1:58] 155 tn Grk “And her.” Here καί (kai) has not been translated because of differences between Greek and English style.
[1:58] 156 tn Grk “had magnified his mercy with her.”
[1:58] 157 tn The verb συνέχαιρον (sunecairon) is an imperfect and could be translated as an ingressive force, “they began to rejoice.”
[1:59] 158 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] 159 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] 160 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] 161 tn Grk “And,” but with clearly contrastive emphasis in context.
[1:60] 162 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] 163 tn This future passive indicative verb has imperatival force and thus has been translated “he must be named.”
[1:60] 164 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] 165 tn Grk “And they.” Here καί (kai) has not been translated because of differences between Greek and English style.
[1:61] 166 tn The word “but” is not in the Greek text but has been supplied in the translation for clarity.
[1:61] 167 tn Grk “There is no one from your relatives who is called by this name.”
[1:62] 168 tn Here καί (kai) has been translated as “so” to indicate the consequential nature of the action described.
[1:62] 169 tn Grk “his”; the referent (the baby) has been specified in the translation for clarity.
[1:62] 170 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] 171 tn Grk “what he might wish to call him.”
[1:63] 172 tn Grk “And he.” Here καί (kai) has not been translated because of differences between Greek and English style.
[1:63] 173 sn The writing tablet requested by Zechariah would have been a wax tablet.
[1:63] 174 tn Grk “and wrote, saying.” The participle λέγων (legwn) is redundant is English and has not been translated.
[1:63] 175 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] 176 tn Grk “And immediately.” Here καί (kai) has not been translated because of differences between Greek and English style.
[1:64] 177 tn Grk “his”; the referent (Zechariah) has been specified in the translation for clarity.
[1:64] 178 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] 179 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] 180 tn Grk “And all.” Here καί (kai) has not been translated because of differences between Greek and English style.
[1:66] 181 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] 182 tn Grk “heard them”; the referent (these things, from the previous verse) has been specified in the translation for clarity.
[1:66] 183 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] 184 tn Or “what manner of child will this one be?”
[1:66] 185 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] 186 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[1:67] 187 tn Grk “and he prophesied, saying.” The participle λέγων (legwn) is redundant and has not been translated.
[1:68] 188 sn The traditional name of this psalm, the “Benedictus,” comes from the Latin wording of the start of the hymn (“Blessed be…”).
[1:68] 189 sn The verb come to help can refer to a visit, but can also connote concern or assistance (L&N 85.11).
[1:68] 190 tn Or “has delivered”; Grk “has accomplished redemption.”
[1:69] 191 tn Grk “and,” but specifying the reason for the praise in the psalm.
[1:69] 192 sn The phrase raised up means for God to bring someone significant onto the scene of history.
[1:69] 193 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] 194 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] 195 tn Grk “from the ages,” “from eternity.”
[1:71] 196 tn Grk “from long ago, salvation.”
[1:71] 197 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] 198 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] 199 sn Mercy refers to God’s loyal love (steadfast love) by which he completes his promises. See Luke 1:50.
[1:72] 200 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] 201 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] 202 tn This is linked back grammatically by apposition to “covenant” in v. 72, specifying which covenant is meant.
[1:73] 203 tn Or “forefather”; Grk “father.”
[1:73] 204 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] 205 tc Many important early
[1:74] 206 tn This phrase in Greek is actually thrown forward to the front of the verse to give it emphasis.
[1:75] 207 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] 208 tn Grk “all our days.”
[1:76] 209 sn Now Zechariah describes his son John (you, child) through v. 77.
[1:76] 210 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] 211 sn In other words, John is a prophet of God; see 1:32 and 7:22-23, 28.
[1:76] 212 tc Most
[1:76] 213 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] 214 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] 215 sn Forgiveness is another major Lukan theme (Luke 4:18; 24:47; Acts 10:37).
[1:78] 216 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] 217 sn God’s loyal love (steadfast love) is again the topic, reflected in the phrase tender mercy; see Luke 1:72.
[1:78] 218 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] 219 tn Grk “shall visit us.”
[1:79] 220 sn On the phrases who sit in darkness…and…death see Isa 9:1-2; 42:7; 49:9-10.
[1:80] 222 tn This verb is imperfect.
