Lukas 1:26--2:20
Konteks1:26 In the sixth month of Elizabeth’s pregnancy, 1 the angel Gabriel 2 was sent by 3 God to a town of Galilee called Nazareth, 4 1:27 to a virgin engaged 5 to a man whose name was Joseph, a descendant of David, 6 and the virgin’s name was Mary. 1:28 The 7 angel 8 came 9 to her and said, “Greetings, favored one, 10 the Lord is with you!” 11 1:29 But 12 she was greatly troubled 13 by his words and began to wonder about the meaning of this greeting. 14 1:30 So 15 the angel said to her, “Do not be afraid, 16 Mary, for you have found favor 17 with God! 1:31 Listen: 18 You will become pregnant 19 and give birth to 20 a son, and you will name him 21 Jesus. 22 1:32 He 23 will be great, 24 and will be called the Son of the Most High, 25 and the Lord God will give him the throne of his father 26 David. 1:33 He 27 will reign over the house of Jacob 28 forever, and his kingdom will never end.” 1:34 Mary 29 said to the angel, “How will this be, since I have not had sexual relations with 30 a man?” 1:35 The angel replied, 31 “The Holy Spirit will come upon you, and the power of the Most High will overshadow 32 you. Therefore the child 33 to be born 34 will be holy; 35 he will be called the Son of God.
1:36 “And look, 36 your relative 37 Elizabeth has also become pregnant with 38 a son in her old age – although she was called barren, she is now in her sixth month! 39 1:37 For nothing 40 will be impossible with God.” 1:38 So 41 Mary said, “Yes, 42 I am a servant 43 of the Lord; let this happen to me 44 according to your word.” 45 Then 46 the angel departed from her.
1:39 In those days 47 Mary got up and went hurriedly into the hill country, to a town of Judah, 48 1:40 and entered Zechariah’s house and greeted Elizabeth. 1:41 When 49 Elizabeth heard Mary’s greeting, the baby leaped 50 in her 51 womb, and Elizabeth was filled with the Holy Spirit. 52 1:42 She 53 exclaimed with a loud voice, 54 “Blessed are you among women, 55 and blessed is the child 56 in your womb! 1:43 And who am I 57 that the mother of my Lord should come and visit me? 1:44 For the instant 58 the sound of your greeting reached my ears, 59 the baby in my womb leaped for joy. 60 1:45 And blessed 61 is she who believed that 62 what was spoken to her by 63 the Lord would be fulfilled.” 64
“My soul exalts 67 the Lord, 68
1:47 and my spirit has begun to rejoice 69 in God my Savior,
1:48 because he has looked upon the humble state of his servant. 70
For 71 from now on 72 all generations will call me blessed, 73
1:49 because he who is mighty 74 has done great things for me, and holy is his name;
1:50 from 75 generation to generation he is merciful 76 to those who fear 77 him.
1:51 He has demonstrated power 78 with his arm; he has scattered those whose pride wells up from the sheer arrogance 79 of their hearts.
1:52 He has brought down the mighty 80 from their thrones, and has lifted up those of lowly position; 81
1:53 he has filled the hungry with good things, 82 and has sent the rich away empty. 83
1:54 He has helped his servant Israel, remembering 84 his mercy, 85
1:55 as he promised 86 to our ancestors, 87 to Abraham and to his descendants 88 forever.”
1:56 So 89 Mary stayed with Elizabeth 90 about three months 91 and then returned to her home.
1:57 Now the time came 92 for Elizabeth to have her baby, 93 and she gave birth to a son. 1:58 Her 94 neighbors and relatives heard that the Lord had shown 95 great mercy to her, and they rejoiced 96 with her.
1:59 On 97 the eighth day 98 they came to circumcise the child, and they wanted to name 99 him Zechariah after his father. 1:60 But 100 his mother replied, 101 “No! He must be named 102 John.” 103 1:61 They 104 said to her, “But 105 none of your relatives bears this name.” 106 1:62 So 107 they made signs to the baby’s 108 father, 109 inquiring what he wanted to name his son. 110 1:63 He 111 asked for a writing tablet 112 and wrote, 113 “His name is John.” And they were all amazed. 114 1:64 Immediately 115 Zechariah’s 116 mouth was opened and his tongue 117 released, 118 and he spoke, blessing God. 1:65 All 119 their neighbors were filled with fear, and throughout the entire hill country of Judea all these things were talked about. 1:66 All 120 who heard these things 121 kept them in their hearts, 122 saying, “What then will this child be?” 123 For the Lord’s hand 124 was indeed with him.
1:67 Then 125 his father Zechariah was filled with the Holy Spirit and prophesied, 126
1:68 “Blessed 127 be the Lord God of Israel,
because he has come to help 128 and has redeemed 129 his people.
1:69 For 130 he has raised up 131 a horn of salvation 132 for us in the house of his servant David, 133
1:70 as he spoke through the mouth of his holy prophets from long ago, 134
1:71 that we should be saved 135 from our enemies, 136
and from the hand of all who hate us.
1:72 He has done this 137 to show mercy 138 to our ancestors, 139
and to remember his holy covenant 140 –
1:73 the oath 141 that he swore to our ancestor 142 Abraham.
This oath grants 143
1:74 that we, being rescued from the hand of our 144 enemies,
may serve him without fear, 145
1:75 in holiness and righteousness 146 before him for as long as we live. 147
1:76 And you, child, 148 will be called the prophet 149 of the Most High. 150
For you will go before 151 the Lord to prepare his ways, 152
1:77 to give his people knowledge of salvation 153 through the forgiveness 154 of their sins.
1:78 Because of 155 our God’s tender mercy 156
the dawn 157 will break 158 upon us from on high
1:79 to give light to those who sit in darkness and in the shadow of death, 159
to guide our feet into the way 160 of peace.”
1:80 And the child kept growing 161 and becoming strong 162 in spirit, and he was in the wilderness 163 until the day he was revealed 164 to Israel.
2:1 Now 165 in those days a decree 166 went out from Caesar 167 Augustus 168 to register 169 all the empire 170 for taxes. 2:2 This was the first registration, taken when Quirinius was governor 171 of Syria. 2:3 Everyone 172 went to his own town 173 to be registered. 2:4 So 174 Joseph also went up from the town of Nazareth 175 in Galilee to Judea, to the city 176 of David called Bethlehem, 177 because he was of the house 178 and family line 179 of David. 2:5 He went 180 to be registered with Mary, who was promised in marriage to him, 181 and who was expecting a child. 2:6 While 182 they were there, the time came for her to deliver her child. 183 2:7 And she gave birth to her firstborn son and wrapped him in strips of cloth 184 and laid him in a manger, 185 because there was no place for them in the inn. 186
2:8 Now 187 there were shepherds 188 nearby 189 living out in the field, keeping guard 190 over their flock at night. 2:9 An 191 angel of the Lord 192 appeared to 193 them, and the glory of the Lord shone around them, and they were absolutely terrified. 194 2:10 But the angel said to them, “Do not be afraid! Listen carefully, 195 for I proclaim to you good news 196 that brings great joy to all the people: 2:11 Today 197 your Savior is born in the city 198 of David. 199 He is Christ 200 the Lord. 2:12 This 201 will be a sign 202 for you: You will find a baby wrapped in strips of cloth and lying in a manger.” 203 2:13 Suddenly 204 a vast, heavenly army 205 appeared with the angel, praising God and saying,
2:14 “Glory 206 to God in the highest,
and on earth peace among people 207 with whom he is pleased!” 208
2:15 When 209 the angels left them and went back to heaven, the shepherds said to one another, “Let us go over to Bethlehem 210 and see this thing that has taken place, that the Lord 211 has made known to us.” 2:16 So they hurried off and located Mary and Joseph, and found the baby lying in a manger. 212 2:17 When 213 they saw him, 214 they related what they had been told 215 about this child, 2:18 and all who heard it were astonished 216 at what the shepherds said. 2:19 But Mary treasured up all these words, pondering in her heart what they might mean. 217 2:20 So 218 the shepherds returned, glorifying and praising 219 God for all they had heard and seen; everything was just as they had been told. 220
[1:26] 1 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] 2 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] 3 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] 4 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] 5 tn Or “promised in marriage.”
[1:27] 6 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] 7 tn Grk “And coming to her.” Here καί (kai) has not been translated because of differences between Greek and English style.
[1:28] 8 tn Grk “And coming to her, he said”; the referent (the angel) has been specified in the translation for clarity.
[1:28] 9 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] 10 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] 11 tc Most
[1:29] 12 tc Most
[1:29] 13 sn On the phrase greatly troubled see 1:12. Mary’s reaction was like Zechariah’s response.
[1:29] 14 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] 15 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] 16 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] 18 tn Grk “And behold.”
[1:31] 19 tn Grk “you will conceive in your womb.”
[1:31] 21 tn Grk “you will call his name.”
[1:31] 22 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] 24 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] 25 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] 27 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] 28 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] 29 tn Grk “And Mary.” Here καί (kai) has not been translated because of differences between Greek and English style.
[1:34] 30 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] 31 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] 32 sn The phrase will overshadow is a reference to God’s glorious presence at work (Exod 40:34-35; Ps 91:4).
[1:35] 33 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] 34 tc A few
[1:35] 35 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] 37 tn Some translations render the word συγγενίς (sungeni") as “cousin” (so Phillips) but the term is not necessarily this specific.
[1:36] 38 tn Or “has conceived.”
[1:36] 39 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] 40 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] 41 tn Here καί (kai) has been translated as “so” to indicate the transition to a new topic.
[1:38] 43 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] 44 tn Grk “let this be to me.”
[1:38] 45 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] 46 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[1:39] 47 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] 48 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] 49 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] 50 sn When the baby leaped John gave his first testimony about Jesus, a fulfillment of 1:15.
[1:41] 51 tn The antecedent of “her” is Elizabeth.
[1:41] 52 sn The passage makes clear that Elizabeth spoke her commentary with prophetic enablement, filled with the Holy Spirit.
[1:42] 53 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] 54 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] 55 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] 56 tn Grk “fruit,” which is figurative here for the child she would give birth to.
[1:43] 57 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] 58 tn Grk “for behold.”
[1:44] 59 tn Grk “when the sound of your greeting [reached] my ears.”
[1:44] 60 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] 61 sn Again the note of being blessed makes the key point of the passage about believing God.
[1:45] 62 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] 63 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] 64 tn Grk “that there would be a fulfillment of what was said to her from the Lord.”
[1:45] sn This term speaks of completion of something planned (2 Chr 29:35).
[1:46] 65 tc A few witnesses, especially Latin
[1:46] 66 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] 67 tn Or “lifts up the Lord in praise.”
[1:46] 68 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] 69 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] 70 tn See the note on the word “servant” in v. 38.
[1:48] 71 tn Grk “for behold.”
[1:48] 72 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] 73 sn Mary is seen here as an example of an object of God’s grace (blessed) for all generations.
[1:49] 74 tn Traditionally, “the Mighty One.”
[1:50] 75 tn Grk “and from.” Here καί (kai) has been translated by a semicolon to improve the English style.
[1:50] 76 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] 77 tn That is, “who revere.” This refers to those who show God a reverential respect for his sovereignty.
[1:51] 78 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] 79 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] 81 tn Or “those of humble position”
[1:52] sn The contrast between the mighty and those of lowly position is fundamental for Luke. God cares for those that the powerful ignore (Luke 4:18-19).
[1:53] 82 sn Good things refers not merely to material blessings, but blessings that come from knowing God.
[1:53] 83 sn Another fundamental contrast of Luke’s is between the hungry and the rich (Luke 6:20-26).
[1:54] 84 tn Or “because he remembered mercy,” understanding the infinitive as causal.
[1:54] 85 tn Or “his [God’s] loyal love.”
[1:55] 86 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] 88 tn Grk “his seed” (an idiom for offspring or descendants).
[1:56] 89 tn Grk “And.” Here (kai) has been translated as “so” to indicate the conclusion of the topic.
[1:56] 90 tn Grk “her”; the referent (Elizabeth) has been specified in the translation for clarity.
[1:56] 91 sn As is typical with Luke the timing is approximate (about three months), not specific.
[1:57] 92 tn Grk “the time was fulfilled.”
[1:57] 93 tn The words “her baby” are not in the Greek text, but have been supplied for clarity.
[1:58] 94 tn Grk “And her.” Here καί (kai) has not been translated because of differences between Greek and English style.
[1:58] 95 tn Grk “had magnified his mercy with her.”
[1:58] 96 tn The verb συνέχαιρον (sunecairon) is an imperfect and could be translated as an ingressive force, “they began to rejoice.”
[1:59] 97 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] 98 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] 99 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] 100 tn Grk “And,” but with clearly contrastive emphasis in context.
[1:60] 101 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] 102 tn This future passive indicative verb has imperatival force and thus has been translated “he must be named.”
[1:60] 103 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] 104 tn Grk “And they.” Here καί (kai) has not been translated because of differences between Greek and English style.
[1:61] 105 tn The word “but” is not in the Greek text but has been supplied in the translation for clarity.
[1:61] 106 tn Grk “There is no one from your relatives who is called by this name.”
[1:62] 107 tn Here καί (kai) has been translated as “so” to indicate the consequential nature of the action described.
[1:62] 108 tn Grk “his”; the referent (the baby) has been specified in the translation for clarity.
[1:62] 109 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] 110 tn Grk “what he might wish to call him.”
[1:63] 111 tn Grk “And he.” Here καί (kai) has not been translated because of differences between Greek and English style.
[1:63] 112 sn The writing tablet requested by Zechariah would have been a wax tablet.
[1:63] 113 tn Grk “and wrote, saying.” The participle λέγων (legwn) is redundant is English and has not been translated.
[1:63] 114 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] 115 tn Grk “And immediately.” Here καί (kai) has not been translated because of differences between Greek and English style.
[1:64] 116 tn Grk “his”; the referent (Zechariah) has been specified in the translation for clarity.
[1:64] 117 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] 118 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] 119 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] 120 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] 121 tn Grk “heard them”; the referent (these things, from the previous verse) has been specified in the translation for clarity.
[1:66] 122 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] 123 tn Or “what manner of child will this one be?”
[1:66] 124 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] 125 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[1:67] 126 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] 127 sn The traditional name of this psalm, the “Benedictus,” comes from the Latin wording of the start of the hymn (“Blessed be…”).
[1:68] 128 sn The verb come to help can refer to a visit, but can also connote concern or assistance (L&N 85.11).
[1:68] 129 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] 130 tn Grk “and,” but specifying the reason for the praise in the psalm.
[1:69] 131 sn The phrase raised up means for God to bring someone significant onto the scene of history.
[1:69] 132 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] 133 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] 134 tn Grk “from the ages,” “from eternity.”
[1:71] 135 tn Grk “from long ago, salvation.”
[1:71] 136 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] 137 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] 138 sn Mercy refers to God’s loyal love (steadfast love) by which he completes his promises. See Luke 1:50.
[1:72] 139 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] 140 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] 141 tn This is linked back grammatically by apposition to “covenant” in v. 72, specifying which covenant is meant.
[1:73] 142 tn Or “forefather”; Grk “father.”
[1:73] 143 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] 144 tc Many important early
[1:74] 145 tn This phrase in Greek is actually thrown forward to the front of the verse to give it emphasis.
[1:75] 146 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] 147 tn Grk “all our days.”
[1:76] 148 sn Now Zechariah describes his son John (you, child) through v. 77.
[1:76] 149 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] 150 sn In other words, John is a prophet of God; see 1:32 and 7:22-23, 28.
[1:76] 151 tc Most
[1:76] 152 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.
[1:76] sn On the phrase prepare his ways see Isa 40:3-5 and Luke 3:1-6.
[1:77] 153 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] 154 sn Forgiveness is another major Lukan theme (Luke 4:18; 24:47; Acts 10:37).
[1:78] 155 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] 156 sn God’s loyal love (steadfast love) is again the topic, reflected in the phrase tender mercy; see Luke 1:72.
[1:78] 157 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] 158 tn Grk “shall visit us.”
[1:79] 159 sn On the phrases who sit in darkness…and…death see Isa 9:1-2; 42:7; 49:9-10.
[1:80] 161 tn This verb is imperfect.
[1:80] 162 tn This verb is also imperfect.
[1:80] 164 tn Grk “until the day of his revealing.”
[2:1] 165 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] 166 sn This decree was a formal decree from the Roman Senate.
[2:1] 167 tn Or “from the emperor” (“Caesar” is a title for the Roman emperor).
[2:1] 168 sn Caesar Augustus refers to Octavian, who was Caesar from 27
[2:1] 169 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] sn This census (a decree…to register all the empire) is one of the more disputed historical remarks in Luke. Josephus (Ant. 18.1.1 [18.1-2]) only mentions a census in
[2:1] 170 tn Grk “the whole (inhabited) world,” but this was a way to refer to the Roman empire (L&N 1.83).
[2:2] 171 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] 172 tn Grk “And everyone.” Here καί (kai) has not been translated because of differences between Greek and English style.
[2:3] 173 tn Or “hometown” (so CEV).
[2:4] 174 tn Here καί (kai) has been translated as “so” to indicate the consequential nature of the action.
[2:4] 175 sn On Nazareth see Luke 1:26.
[2:4] map For location see Map1 D3; Map2 C2; Map3 D5; Map4 C1; Map5 G3.
[2:4] 176 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] 177 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] map For location see Map5 B1; Map7 E2; Map8 E2; Map10 B4.
[2:4] 178 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] 179 tn Or “family,” “lineage.”
[2:5] 180 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] 181 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] 182 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] 183 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] 184 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] 185 tn Or “a feeding trough.”
[2:7] 186 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.
[2:7] sn There was no place for them in the inn. There is no drama in how this is told. There is no search for a variety of places to stay or a heartless innkeeper. (Such items are later, nonbiblical embellishments.) Bethlehem was not large and there was simply no other place to stay. The humble surroundings of the birth are ironic in view of the birth’s significance.
[2:8] 187 tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
[2:8] 188 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] 189 tn Grk “in that region.”
[2:8] 190 tn Grk “living in the field (see BDAG 15 s.v. ἀγραυλέω) and guarding their flock.”
[2:9] 191 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[2:9] 192 tn Or “the angel of the Lord.” See the note on the word “Lord” in 1:11.
[2:9] 193 tn Or “stood in front of.”
[2:9] 194 tn Grk “they feared a great fear” (a Semitic idiom which intensifies the main idea, in this case their fear).
[2:9] sn Terrified. See similar responses in Luke 1:12, 29.
[2:10] 196 tn Grk “I evangelize to you great joy.”
[2:11] 197 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] 198 tn Or “town.” See the note on “city” in v. 4.
[2:11] 199 tn This is another indication of a royal, messianic connection.
[2:11] 200 tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
[2:11] sn The term χριστός (cristos) was originally an adjective (“anointed”), developing in LXX into a substantive (“an anointed one”), then developing still further into a technical generic term (“the anointed one”). In the intertestamental period it developed further into a technical term referring to the hoped-for anointed one, that is, a specific individual. In the NT the development starts there (technical-specific), is so used in the gospels, and then develops in Paul to mean virtually Jesus’ last name.
[2:12] 201 tn Grk “And this.” Here καί (kai) has not been translated because of differences between Greek and English style.
[2:12] 202 sn The sign functions for the shepherds like Elizabeth’s conception served for Mary in 1:36.
[2:12] 203 tn Or “a feeding trough,” see Luke 2:7.
[2:13] 204 tn Grk “And suddenly.” Here καί (kai) has not been translated because of differences between Greek and English style.
[2:13] 205 tn Grk “a multitude of the armies of heaven.”
[2:14] 206 sn Glory here refers to giving honor to God.
[2:14] 207 tn This is a generic use of ἄνθρωπος (anqrwpo") referring to both males and females.
[2:14] 208 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] 209 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] 210 map For location see Map5 B1; Map7 E2; Map8 E2; Map10 B4.
[2:15] 211 sn Note how although angels delivered the message, it was the Lord whose message is made known, coming through them.
[2:16] 212 tn Or “a feeding trough.”
[2:17] 213 tn Grk “And when.” Here καί (kai) has not been translated because of differences between Greek and English style.
[2:17] 214 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] 215 tn Grk “the word which had been spoken to them.”
[2:18] 216 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] 217 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] 218 tn Here καί (kai) has been translated as “so” to indicate the conclusion of the topic.
[2:20] 219 sn The mention of glorifying and praising God is the second note of praise in this section; see Luke 2:13-14.
[2:20] 220 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.
[2:20] sn The closing remark just as they had been told notes a major theme of Luke 1-2 as he sought to reassure Theophilus: God does what he says he will do.
