Lukas 1:57-69
Konteks1:57 Now the time came 1 for Elizabeth to have her baby, 2 and she gave birth to a son. 1:58 Her 3 neighbors and relatives heard that the Lord had shown 4 great mercy to her, and they rejoiced 5 with her.
1:59 On 6 the eighth day 7 they came to circumcise the child, and they wanted to name 8 him Zechariah after his father. 1:60 But 9 his mother replied, 10 “No! He must be named 11 John.” 12 1:61 They 13 said to her, “But 14 none of your relatives bears this name.” 15 1:62 So 16 they made signs to the baby’s 17 father, 18 inquiring what he wanted to name his son. 19 1:63 He 20 asked for a writing tablet 21 and wrote, 22 “His name is John.” And they were all amazed. 23 1:64 Immediately 24 Zechariah’s 25 mouth was opened and his tongue 26 released, 27 and he spoke, blessing God. 1:65 All 28 their neighbors were filled with fear, and throughout the entire hill country of Judea all these things were talked about. 1:66 All 29 who heard these things 30 kept them in their hearts, 31 saying, “What then will this child be?” 32 For the Lord’s hand 33 was indeed with him.
1:67 Then 34 his father Zechariah was filled with the Holy Spirit and prophesied, 35
1:68 “Blessed 36 be the Lord God of Israel,
because he has come to help 37 and has redeemed 38 his people.
1:69 For 39 he has raised up 40 a horn of salvation 41 for us in the house of his servant David, 42
[1:57] 1 tn Grk “the time was fulfilled.”
[1:57] 2 tn The words “her baby” are not in the Greek text, but have been supplied for clarity.
[1:58] 3 tn Grk “And her.” Here καί (kai) has not been translated because of differences between Greek and English style.
[1:58] 4 tn Grk “had magnified his mercy with her.”
[1:58] 5 tn The verb συνέχαιρον (sunecairon) is an imperfect and could be translated as an ingressive force, “they began to rejoice.”
[1:59] 6 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] 7 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] 8 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] 9 tn Grk “And,” but with clearly contrastive emphasis in context.
[1:60] 10 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] 11 tn This future passive indicative verb has imperatival force and thus has been translated “he must be named.”
[1:60] 12 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] 13 tn Grk “And they.” Here καί (kai) has not been translated because of differences between Greek and English style.
[1:61] 14 tn The word “but” is not in the Greek text but has been supplied in the translation for clarity.
[1:61] 15 tn Grk “There is no one from your relatives who is called by this name.”
[1:62] 16 tn Here καί (kai) has been translated as “so” to indicate the consequential nature of the action described.
[1:62] 17 tn Grk “his”; the referent (the baby) has been specified in the translation for clarity.
[1:62] 18 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] 19 tn Grk “what he might wish to call him.”
[1:63] 20 tn Grk “And he.” Here καί (kai) has not been translated because of differences between Greek and English style.
[1:63] 21 sn The writing tablet requested by Zechariah would have been a wax tablet.
[1:63] 22 tn Grk “and wrote, saying.” The participle λέγων (legwn) is redundant is English and has not been translated.
[1:63] 23 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] 24 tn Grk “And immediately.” Here καί (kai) has not been translated because of differences between Greek and English style.
[1:64] 25 tn Grk “his”; the referent (Zechariah) has been specified in the translation for clarity.
[1:64] 26 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] 27 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] 28 tn Grk “And all.” Here καί (kai) has not been translated because of differences between Greek and English style.
[1:65] sn Fear is the emotion that comes when one recognizes something unusual, even supernatural, has taken place.
[1:66] 29 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] 30 tn Grk “heard them”; the referent (these things, from the previous verse) has been specified in the translation for clarity.
[1:66] 31 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] 32 tn Or “what manner of child will this one be?”
[1:66] 33 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] 34 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[1:67] 35 tn Grk “and he prophesied, saying.” The participle λέγων (legwn) is redundant and has not been translated.
[1:67] sn Prophesied. The reference to prophecy reflects that Zechariah is enabled by the Spirit to speak God’s will. He does so in this case through a praise psalm, which calls for praise and then gives the reason why God should be praised.
[1:68] 36 sn The traditional name of this psalm, the “Benedictus,” comes from the Latin wording of the start of the hymn (“Blessed be…”).
[1:68] 37 sn The verb come to help can refer to a visit, but can also connote concern or assistance (L&N 85.11).
[1:68] 38 tn Or “has delivered”; Grk “has accomplished redemption.”
[1:68] sn Has redeemed is a reference to redemption, but it anticipates the total release into salvation that the full work of Messiah will bring for Israel. This involves both spiritual and material benefits eventually.
[1:69] 39 tn Grk “and,” but specifying the reason for the praise in the psalm.
[1:69] 40 sn The phrase raised up means for God to bring someone significant onto the scene of history.
[1:69] 41 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] 42 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.
