Lukas 1:11-38
Konteks1:11 An 1 angel of the Lord, 2 standing on the right side of the altar of incense, appeared 3 to him. 1:12 And Zechariah, visibly shaken when he saw the angel, 4 was seized with fear. 5 1:13 But the angel said to him, “Do not be afraid, Zechariah, for your prayer has been heard, 6 and your wife Elizabeth will bear you a son; you 7 will name him John. 8 1:14 Joy and gladness will come 9 to you, and many will rejoice at 10 his birth, 11 1:15 for he will be great in the sight of 12 the Lord. He 13 must never drink wine or strong drink, and he will be filled with the Holy Spirit, even before his birth. 14 1:16 He 15 will turn 16 many of the people 17 of Israel to the Lord their God. 1:17 And he will go as forerunner before the Lord 18 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, 19 to make ready for the Lord a people prepared for him.”
1:18 Zechariah 20 said to the angel, “How can I be sure of this? 21 For I am an old man, and my wife is old as well.” 22 1:19 The 23 angel answered him, “I am Gabriel, who stands 24 in the presence of God, and I was sent to speak to you and to bring 25 you this good news. 1:20 And now, 26 because you did not believe my words, which will be fulfilled in their time, 27 you will be silent, unable to speak, 28 until the day these things take place.”
1:21 Now 29 the people were waiting for Zechariah, and they began to wonder 30 why he was delayed in the holy place. 31 1:22 When 32 he came out, he was not able to speak to them. They 33 realized that he had seen a vision 34 in the holy place, 35 because 36 he was making signs to them and remained unable to speak. 37 1:23 When his time of service was over, 38 he went to his home.
1:24 After some time 39 his wife Elizabeth became pregnant, 40 and for five months she kept herself in seclusion. 41 She said, 42 1:25 “This is what 43 the Lord has done for me at the time 44 when he has been gracious to me, 45 to take away my disgrace 46 among people.” 47
1:26 In the sixth month of Elizabeth’s pregnancy, 48 the angel Gabriel 49 was sent by 50 God to a town of Galilee called Nazareth, 51 1:27 to a virgin engaged 52 to a man whose name was Joseph, a descendant of David, 53 and the virgin’s name was Mary. 1:28 The 54 angel 55 came 56 to her and said, “Greetings, favored one, 57 the Lord is with you!” 58 1:29 But 59 she was greatly troubled 60 by his words and began to wonder about the meaning of this greeting. 61 1:30 So 62 the angel said to her, “Do not be afraid, 63 Mary, for you have found favor 64 with God! 1:31 Listen: 65 You will become pregnant 66 and give birth to 67 a son, and you will name him 68 Jesus. 69 1:32 He 70 will be great, 71 and will be called the Son of the Most High, 72 and the Lord God will give him the throne of his father 73 David. 1:33 He 74 will reign over the house of Jacob 75 forever, and his kingdom will never end.” 1:34 Mary 76 said to the angel, “How will this be, since I have not had sexual relations with 77 a man?” 1:35 The angel replied, 78 “The Holy Spirit will come upon you, and the power of the Most High will overshadow 79 you. Therefore the child 80 to be born 81 will be holy; 82 he will be called the Son of God.
1:36 “And look, 83 your relative 84 Elizabeth has also become pregnant with 85 a son in her old age – although she was called barren, she is now in her sixth month! 86 1:37 For nothing 87 will be impossible with God.” 1:38 So 88 Mary said, “Yes, 89 I am a servant 90 of the Lord; let this happen to me 91 according to your word.” 92 Then 93 the angel departed from her.
[1:11] 1 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] 2 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] 3 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] 4 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] 5 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] 6 tn The passive means that the prayer was heard by God.
[1:13] sn Your prayer has been heard. Zechariah’s prayer while offering the sacrifice would have been for the nation, but the answer to the prayer also gave them a long hoped-for child, a hope they had abandoned because of their old age.
[1:13] 7 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] 8 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.
[1:13] sn “Do not be afraid…you must call his name John.” This is a standard birth announcement (see Gen 16:11; Isa 7:14; Matt 1:21; Luke 1:31).
[1:14] 9 tn Grk “This will be joy and gladness.”
[1:14] 11 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] 13 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] 14 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.
[1:15] sn He will be filled with the Holy Spirit, even before his birth. This is the language of the birth of a prophet (Judg 13:5, 7; Isa 49:1; Jer 1:5; Sir 49:7); see 1:41 for the first fulfillment.
[1:16] 15 tn Grk “And he.” Here καί (kai) has not been translated because of differences between Greek and English style.
[1:16] 16 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] 17 tn Grk “sons”; but clearly this is a generic reference to people of both genders.
[1:17] 18 tn Grk “before him”; the referent (the Lord) has been specified in the translation for clarity.
[1:17] 19 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] 20 tn Grk “And Zechariah.” Here καί (kai) has not been translated because of differences between Greek and English style.
[1:18] 21 tn Grk “How will I know this?”
[1:18] 22 tn Grk “is advanced in days” (an idiom for old age).
[1:19] 23 tn Grk “And the.” Here καί (kai) has not been translated because of differences between Greek and English style.
[1:19] 24 tn Grk “the one who is standing before God.”
[1:19] 25 tn Grk “to announce these things of good news to you.”
[1:20] 27 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] 28 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] 29 tn Grk “And.” Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
[1:21] 30 tn The imperfect verb ἐθαύμαζον (eqaumazon) has been translated as an ingressive imperfect.
[1:21] 31 tn Or “temple.” See the note on the phrase “the holy place” in v. 9.
[1:22] 32 tn Grk “And when.” Here καί (kai) has not been translated because of differences between Greek and English style.
[1:22] 33 tn Grk “and they.” Here καί (kai) has not been translated because of differences between Greek and English style.
[1:22] 34 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] 35 tn Or “temple.” See the note on the phrase “the holy place” in v. 9.
[1:22] 36 tn Grk “and,” but the force is causal or explanatory in context.
[1:22] 37 tn Grk “dumb,” but this could be understood to mean “stupid” in contemporary English, whereas the point is that he was speechless.
[1:23] 38 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] 39 tn Grk “After these days.” The phrase refers to a general, unspecified period of time that passes before fulfillment comes.
[1:24] 40 tn Or “Elizabeth conceived.”
[1:24] 41 sn The text does not state why Elizabeth withdrew into seclusion, nor is the reason entirely clear.
[1:24] 42 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] 44 tn Grk “in the days.”
[1:25] 45 tn Grk “has looked on me” (an idiom for taking favorable notice of someone).
[1:25] 46 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] 47 tn Grk “among men”; but the context clearly indicates a generic use of ἄνθρωπος (anqrwpo") here.
[1:26] 48 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] 49 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] 50 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] 51 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.
[1:26] map For location see Map1 D3; Map2 C2; Map3 D5; Map4 C1; Map5 G3.
[1:27] 52 tn Or “promised in marriage.”
[1:27] 53 tn Grk “Joseph, of the house of David.”
[1:27] sn The Greek word order here favors connecting Davidic descent to Joseph, not Mary, in this remark.
[1:28] 54 tn Grk “And coming to her.” Here καί (kai) has not been translated because of differences between Greek and English style.
[1:28] 55 tn Grk “And coming to her, he said”; the referent (the angel) has been specified in the translation for clarity.
[1:28] 56 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] 57 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] 58 tc Most
[1:29] 59 tc Most
[1:29] 60 sn On the phrase greatly troubled see 1:12. Mary’s reaction was like Zechariah’s response.
[1:29] 61 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] 62 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] 63 sn Do not be afraid. See 1:13 for a similar statement to Zechariah.
[1:30] sn The expression found favor is a Semitism, common in the OT (Gen 6:8; 18:3; 43:14; 2 Sam 15:25). God has chosen to act on this person’s behalf.
[1:31] 65 tn Grk “And behold.”
[1:31] 66 tn Grk “you will conceive in your womb.”
[1:31] 68 tn Grk “you will call his name.”
[1:31] 69 tn See v. 13 for a similar construction.
[1:31] sn You will name him Jesus. This verse reflects the birth announcement of a major figure; see 1:13; Gen 16:7; Judg 13:5; Isa 7:14. The Greek form of the name Ihsous, which was translated into Latin as Jesus, is the same as the Hebrew Yeshua (Joshua), which means “Yahweh saves” (Yahweh is typically rendered as “Lord” in the OT). It was a fairly common name among Jews in 1st century Palestine, as references to a number of people by this name in the LXX and Josephus indicate.
[1:32] 71 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] 72 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] 74 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] 75 tn Or “over Israel.”
[1:33] sn The expression house of Jacob refers to Israel. This points to the Messiah’s relationship to the people of Israel.
[1:34] 76 tn Grk “And Mary.” Here καί (kai) has not been translated because of differences between Greek and English style.
[1:34] 77 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] 78 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] 79 sn The phrase will overshadow is a reference to God’s glorious presence at work (Exod 40:34-35; Ps 91:4).
[1:35] 80 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] 81 tc A few
[1:35] 82 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] 84 tn Some translations render the word συγγενίς (sungeni") as “cousin” (so Phillips) but the term is not necessarily this specific.
[1:36] 85 tn Or “has conceived.”
[1:36] 86 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] 87 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] 88 tn Here καί (kai) has been translated as “so” to indicate the transition to a new topic.
[1:38] 90 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] 91 tn Grk “let this be to me.”
[1:38] 92 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] 93 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
