Matius 1:1-25
Konteks1:1 This is the record of the genealogy 1 of Jesus Christ, the son of David, the son of Abraham.
1:2 Abraham was the father 2 of Isaac, Isaac the father of Jacob, Jacob the father of Judah and his brothers, 1:3 Judah the father of Perez and Zerah (by Tamar), Perez the father of Hezron, Hezron the father of Ram, 1:4 Ram the father of Amminadab, Amminadab the father of Nahshon, Nahshon the father of Salmon, 1:5 Salmon the father of Boaz (by Rahab), Boaz the father of Obed (by Ruth), Obed the father of Jesse, 1:6 and Jesse the father of David the king.
David was the father of Solomon (by the wife of Uriah 3 ), 1:7 Solomon the father of Rehoboam, Rehoboam the father of Abijah, Abijah the father of Asa, 4 1:8 Asa the father of Jehoshaphat, Jehoshaphat the father of Joram, Joram the father of Uzziah, 1:9 Uzziah the father of Jotham, Jotham the father of Ahaz, Ahaz the father of Hezekiah, 1:10 Hezekiah the father of Manasseh, Manasseh the father of Amon, 5 Amon the father of Josiah, 1:11 and Josiah 6 the father of Jeconiah and his brothers, at the time of the deportation to Babylon.
1:12 After 7 the deportation to Babylon, Jeconiah became the father of Shealtiel, 8 Shealtiel the father of Zerubbabel, 1:13 Zerubbabel the father of Abiud, Abiud the father of Eliakim, Eliakim the father of Azor, 1:14 Azor the father of Zadok, Zadok the father of Achim, Achim the father of Eliud, 1:15 Eliud the father of Eleazar, Eleazar the father of Matthan, Matthan the father of Jacob, 1:16 and Jacob the father of Joseph, the husband of Mary, by whom 9 Jesus was born, who is called Christ. 10
1:17 So all the generations from Abraham to David are fourteen generations, and from David to the deportation to Babylon, fourteen generations, and from the deportation to Babylon to Christ, 11 fourteen generations.
1:18 Now the birth of Jesus Christ happened this way. While his mother Mary was engaged to Joseph, but before they came together, 12 she was found to be pregnant through the Holy Spirit. 1:19 Because Joseph, her husband to be, 13 was a righteous man, and because he did not want to disgrace her, he intended to divorce her 14 privately. 1:20 When he had contemplated this, an 15 angel of the Lord 16 appeared to him in a dream and said, “Joseph, son of David, do not be afraid to take Mary as your wife, because the child conceived in her is from the Holy Spirit. 1:21 She will give birth to a son and you will name him 17 Jesus, 18 because he will save his people from their sins.” 1:22 This all happened so that what was spoken by the Lord through the prophet would be fulfilled: 1:23 “Look! The virgin will conceive and bear a son, and they will call him 19 Emmanuel,” 20 which means 21 “God with us.” 22 1:24 When Joseph awoke from sleep he did what the angel of the Lord 23 told him. He took his wife, 1:25 but did not have marital relations 24 with her until she gave birth to a son, whom he named 25 Jesus.
Lukas 1:1-80
Konteks1:1 Now 26 many have undertaken to compile an account 27 of the things 28 that have been fulfilled 29 among us, 1:2 like the accounts 30 passed on 31 to us by those who were eyewitnesses and servants of the word 32 from the beginning. 33 1:3 So 34 it seemed good to me as well, 35 because I have followed 36 all things carefully from the beginning, to write an orderly account 37 for you, most excellent Theophilus, 1:4 so that you may know for certain 38 the things you were taught. 39
1:5 During the reign 40 of Herod 41 king of Judea, there lived a priest named Zechariah who belonged to 42 the priestly division of Abijah, 43 and he had a wife named Elizabeth, 44 who was a descendant of Aaron. 45 1:6 They 46 were both righteous in the sight of God, following 47 all the commandments and ordinances of the Lord blamelessly. 48 1:7 But they did not have a child, because Elizabeth was barren, 49 and they were both very old. 50
1:8 Now 51 while Zechariah 52 was serving as priest before God when his division was on duty, 53 1:9 he was chosen by lot, according to the custom of the priesthood, 54 to enter 55 the holy place 56 of the Lord and burn incense. 1:10 Now 57 the whole crowd 58 of people were praying outside at the hour of the incense offering. 59 1:11 An 60 angel of the Lord, 61 standing on the right side of the altar of incense, appeared 62 to him. 1:12 And Zechariah, visibly shaken when he saw the angel, 63 was seized with fear. 64 1:13 But the angel said to him, “Do not be afraid, Zechariah, for your prayer has been heard, 65 and your wife Elizabeth will bear you a son; you 66 will name him John. 67 1:14 Joy and gladness will come 68 to you, and many will rejoice at 69 his birth, 70 1:15 for he will be great in the sight of 71 the Lord. He 72 must never drink wine or strong drink, and he will be filled with the Holy Spirit, even before his birth. 73 1:16 He 74 will turn 75 many of the people 76 of Israel to the Lord their God. 1:17 And he will go as forerunner before the Lord 77 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, 78 to make ready for the Lord a people prepared for him.”
1:18 Zechariah 79 said to the angel, “How can I be sure of this? 80 For I am an old man, and my wife is old as well.” 81 1:19 The 82 angel answered him, “I am Gabriel, who stands 83 in the presence of God, and I was sent to speak to you and to bring 84 you this good news. 1:20 And now, 85 because you did not believe my words, which will be fulfilled in their time, 86 you will be silent, unable to speak, 87 until the day these things take place.”
1:21 Now 88 the people were waiting for Zechariah, and they began to wonder 89 why he was delayed in the holy place. 90 1:22 When 91 he came out, he was not able to speak to them. They 92 realized that he had seen a vision 93 in the holy place, 94 because 95 he was making signs to them and remained unable to speak. 96 1:23 When his time of service was over, 97 he went to his home.
1:24 After some time 98 his wife Elizabeth became pregnant, 99 and for five months she kept herself in seclusion. 100 She said, 101 1:25 “This is what 102 the Lord has done for me at the time 103 when he has been gracious to me, 104 to take away my disgrace 105 among people.” 106
1:26 In the sixth month of Elizabeth’s pregnancy, 107 the angel Gabriel 108 was sent by 109 God to a town of Galilee called Nazareth, 110 1:27 to a virgin engaged 111 to a man whose name was Joseph, a descendant of David, 112 and the virgin’s name was Mary. 1:28 The 113 angel 114 came 115 to her and said, “Greetings, favored one, 116 the Lord is with you!” 117 1:29 But 118 she was greatly troubled 119 by his words and began to wonder about the meaning of this greeting. 120 1:30 So 121 the angel said to her, “Do not be afraid, 122 Mary, for you have found favor 123 with God! 1:31 Listen: 124 You will become pregnant 125 and give birth to 126 a son, and you will name him 127 Jesus. 128 1:32 He 129 will be great, 130 and will be called the Son of the Most High, 131 and the Lord God will give him the throne of his father 132 David. 1:33 He 133 will reign over the house of Jacob 134 forever, and his kingdom will never end.” 1:34 Mary 135 said to the angel, “How will this be, since I have not had sexual relations with 136 a man?” 1:35 The angel replied, 137 “The Holy Spirit will come upon you, and the power of the Most High will overshadow 138 you. Therefore the child 139 to be born 140 will be holy; 141 he will be called the Son of God.
1:36 “And look, 142 your relative 143 Elizabeth has also become pregnant with 144 a son in her old age – although she was called barren, she is now in her sixth month! 145 1:37 For nothing 146 will be impossible with God.” 1:38 So 147 Mary said, “Yes, 148 I am a servant 149 of the Lord; let this happen to me 150 according to your word.” 151 Then 152 the angel departed from her.
1:39 In those days 153 Mary got up and went hurriedly into the hill country, to a town of Judah, 154 1:40 and entered Zechariah’s house and greeted Elizabeth. 1:41 When 155 Elizabeth heard Mary’s greeting, the baby leaped 156 in her 157 womb, and Elizabeth was filled with the Holy Spirit. 158 1:42 She 159 exclaimed with a loud voice, 160 “Blessed are you among women, 161 and blessed is the child 162 in your womb! 1:43 And who am I 163 that the mother of my Lord should come and visit me? 1:44 For the instant 164 the sound of your greeting reached my ears, 165 the baby in my womb leaped for joy. 166 1:45 And blessed 167 is she who believed that 168 what was spoken to her by 169 the Lord would be fulfilled.” 170
“My soul exalts 173 the Lord, 174
1:47 and my spirit has begun to rejoice 175 in God my Savior,
1:48 because he has looked upon the humble state of his servant. 176
For 177 from now on 178 all generations will call me blessed, 179
1:49 because he who is mighty 180 has done great things for me, and holy is his name;
1:50 from 181 generation to generation he is merciful 182 to those who fear 183 him.
1:51 He has demonstrated power 184 with his arm; he has scattered those whose pride wells up from the sheer arrogance 185 of their hearts.
1:52 He has brought down the mighty 186 from their thrones, and has lifted up those of lowly position; 187
1:53 he has filled the hungry with good things, 188 and has sent the rich away empty. 189
1:54 He has helped his servant Israel, remembering 190 his mercy, 191
1:55 as he promised 192 to our ancestors, 193 to Abraham and to his descendants 194 forever.”
1:56 So 195 Mary stayed with Elizabeth 196 about three months 197 and then returned to her home.
1:57 Now the time came 198 for Elizabeth to have her baby, 199 and she gave birth to a son. 1:58 Her 200 neighbors and relatives heard that the Lord had shown 201 great mercy to her, and they rejoiced 202 with her.
1:59 On 203 the eighth day 204 they came to circumcise the child, and they wanted to name 205 him Zechariah after his father. 1:60 But 206 his mother replied, 207 “No! He must be named 208 John.” 209 1:61 They 210 said to her, “But 211 none of your relatives bears this name.” 212 1:62 So 213 they made signs to the baby’s 214 father, 215 inquiring what he wanted to name his son. 216 1:63 He 217 asked for a writing tablet 218 and wrote, 219 “His name is John.” And they were all amazed. 220 1:64 Immediately 221 Zechariah’s 222 mouth was opened and his tongue 223 released, 224 and he spoke, blessing God. 1:65 All 225 their neighbors were filled with fear, and throughout the entire hill country of Judea all these things were talked about. 1:66 All 226 who heard these things 227 kept them in their hearts, 228 saying, “What then will this child be?” 229 For the Lord’s hand 230 was indeed with him.
1:67 Then 231 his father Zechariah was filled with the Holy Spirit and prophesied, 232
1:68 “Blessed 233 be the Lord God of Israel,
because he has come to help 234 and has redeemed 235 his people.
1:69 For 236 he has raised up 237 a horn of salvation 238 for us in the house of his servant David, 239
1:70 as he spoke through the mouth of his holy prophets from long ago, 240
1:71 that we should be saved 241 from our enemies, 242
and from the hand of all who hate us.
1:72 He has done this 243 to show mercy 244 to our ancestors, 245
and to remember his holy covenant 246 –
1:73 the oath 247 that he swore to our ancestor 248 Abraham.
This oath grants 249
1:74 that we, being rescued from the hand of our 250 enemies,
may serve him without fear, 251
1:75 in holiness and righteousness 252 before him for as long as we live. 253
1:76 And you, child, 254 will be called the prophet 255 of the Most High. 256
For you will go before 257 the Lord to prepare his ways, 258
1:77 to give his people knowledge of salvation 259 through the forgiveness 260 of their sins.
1:78 Because of 261 our God’s tender mercy 262
the dawn 263 will break 264 upon us from on high
1:79 to give light to those who sit in darkness and in the shadow of death, 265
to guide our feet into the way 266 of peace.”
1:80 And the child kept growing 267 and becoming strong 268 in spirit, and he was in the wilderness 269 until the day he was revealed 270 to Israel.
Yohanes 1:14
Konteks1:14 Now 271 the Word became flesh 272 and took up residence 273 among us. We 274 saw his glory – the glory of the one and only, 275 full of grace and truth, who came from the Father.
1 Timotius 2:5
Konteks2:5 For there is one God and one intermediary 276 between God and humanity, Christ Jesus, himself human, 277
1 Timotius 3:16
Konteks3:16 And we all agree, 278 our religion contains amazing revelation: 279
He 280 was revealed in the flesh,
vindicated by the Spirit, 281
seen by angels,
proclaimed among Gentiles,
believed on in the world,
taken up in glory.
Ibrani 5:8
Konteks5:8 Although he was a son, he learned obedience through the things he suffered. 282
[1:1] 1 tn Grk “the book of the genealogy.” The noun βίβλος (biblo"), though it is without the article, is to be translated as definite due to Apollonius’ corollary and the normal use of anarthrous nouns in titles.
[1:6] 3 sn By the wife of Uriah, i.e., Bathsheba (cf. 2 Sam 11:3).
[1:7] 4 tc The reading ᾿Ασάφ (Asaf), a variant spelling on ᾿Ασά (Asa), is found in the earliest and most widespread witnesses (Ì1vid א B C [Dluc] Ë1,13 700 pc it co). Although Asaph was a psalmist and Asa was a king, it is doubtful that the author mistook one for the other since other ancient documents have variant spellings on the king’s name (such as “Asab,” “Asanos,” and “Asaph”). Thus the spelling ᾿Ασάφ that is almost surely found in the original of Matt 1:7-8 has been translated as “Asa” in keeping with the more common spelling of the king’s name.
[1:10] 5 tc ᾿Αμώς (Amws) is the reading found in the earliest and best witnesses (א B C [Dluc] γ δ θ Ë1 33 pc it sa bo), and as such is most likely original, but this is a variant spelling of the name ᾿Αμών (Amwn). The translation uses the more well-known spelling “Amon” found in the Hebrew MT and the majority of LXX
[1:11] 6 sn Before the mention of Jeconiah, several medieval
[1:12] 7 tn Because of the difference between Greek style, which usually begins a sentence with a conjunction, and English style, which generally does not, the conjunction δέ (de) has not been translated here.
[1:12] 8 sn The Greek text and the KJV read Salathiel. Most modern English translations use the OT form of the name (cf. Ezra 3:2).
[1:16] 9 tc There are three significant variant readings at this point in the text. Some
[1:16] sn The pronoun whom is feminine gender in the Greek text, referring to Mary.
[1:16] 10 tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
[1:16] 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.
[1:17] 11 tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
[1:17] sn See the note on Christ in 1:16.
[1:18] 12 tn The connotation of the Greek is “before they came together in marital and domestic union” (so BDAG 970 s.v. συνέρχομαι 3).
[1:19] 13 tn Grk “husband.” See following note for discussion.
[1:19] 14 tn Or “send her away.”
[1:19] sn In the Jewish context, “full betrothal was so binding that its breaking required a certificate of divorce, and the death of one party made the other a widow or widower (m. Ketub. 1:2; m. Sota 1:5; m. Git. passim…)” (R. H. Gundry, Matthew: A Commentary on his Literary and Theological Art, 21).
[1:20] 15 tn Grk “behold, an angel.” The Greek word ἰδού (idou) has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).
[1:20] 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.
[1:21] 17 tn Grk “you will call his name.”
[1:21] 18 sn 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.
[1:23] 19 tn Grk “they will call his name.”
[1:23] 20 sn A quotation from Isa 7:14.
[1:23] 21 tn Grk “is translated.”
[1:23] 22 sn An allusion to Isa 8:8, 10 (LXX).
[1:24] 23 tn See the note on the word “Lord” in 1:20. Here the translation “the angel of the Lord” is used because the Greek article (ὁ, Jo) which precedes ἄγγελος (angelos) is taken as an anaphoric article (ExSyn 217-19) referring back to the angel mentioned in v. 20.
[1:25] 24 tn Or “did not have sexual relations”; Grk “was not knowing her.” The verb “know” (in both Hebrew and Greek) is a frequent biblical euphemism for sexual relations. However, a translation like “did not have sexual relations with her” is too graphic in light of the popularity and wide use of Matthew’s infancy narrative. Thus the somewhat more subdued but still clear “did not have marital relations” was selected.
[1:25] 25 tn Grk “and he called his name Jesus.” The coordinate clause has been translated as a relative clause in English for stylistic reasons.
[1:1] 26 tn Grk “Since” or “Because.” This begins a long sentence that extends through v. 4. Because of the length and complexity of the Greek sentence and the tendency of contemporary English style to use shorter sentences, the Greek sentence has been divided up into shorter English sentences in the translation.
[1:1] 27 tn This is sometimes translated “narrative,” but the term itself can refer to an oral or written account. It is the verb “undertaken” which suggests a written account, since it literally is “to set one’s hand” to something (BDAG 386 s.v. ἐπιχειρέω). “Narrative” is too specific, denoting a particular genre of work for the accounts that existed in the earlier tradition. Not all of that material would have been narrative.
[1:1] 29 tn Or “have been accomplished.” Given Luke’s emphasis on divine design (e.g., Luke 24:43-47) a stronger sense (“fulfilled”) is better than a mere reference to something having taken place (“accomplished”).
[1:2] 30 tn Grk “even as”; this compares the recorded tradition of 1:1 with the original eyewitness tradition of 1:2.
[1:2] 32 sn The phrase eyewitnesses and servants of the word refers to a single group of people who faithfully passed on the accounts about Jesus. The language about delivery (passed on) points to accounts faithfully passed on to the early church.
[1:2] 33 tn Grk “like the accounts those who from the beginning were eyewitnesses and servants of the word passed on to us.” The location of “in the beginning” in the Greek shows that the tradition is rooted in those who were with Jesus from the start.
[1:3] 34 tn The conjunction “so” is supplied here to bring out the force of the latter part of this Greek sentence, which the translation divides up because of English style. Luke, in compiling his account, is joining a tradition with good precedent.
[1:3] 35 sn When Luke says it seemed good to me as well he is not being critical of the earlier accounts, but sees himself stepping into a tradition of reporting about Jesus to which he will add uniquely a second volume on the early church when he writes the Book of Acts.
[1:3] 36 tn Grk “having followed”; the participle παρηκολουθηκότι (parhkolouqhkoti) has been translated causally.
[1:3] 37 sn An orderly account does not necessarily mean that all events are recorded in the exact chronological sequence in which they occurred, but that the account produced is an orderly one. This could include, for example, thematic or topical order rather than strict chronological order.
[1:4] 38 tn Or “know the truth about”; or “know the certainty of.” The issue of the context is psychological confidence; Luke’s work is trying to encourage Theophilus. So in English this is better translated as “know for certain” than “know certainty” or “know the truth,” which sounds too cognitive. “Certain” assumes the truth of the report. On this term, see Acts 2:36; 21:34; 22:30; and 25:26. The meaning “have assurance concerning” is also possible here.
[1:4] 39 tn Or “you heard about.” This term can refer merely to a report of information (Acts 21:24) or to instruction (Acts 18:25). The scope of Luke’s Gospel as a whole, which calls for perseverance in the faith and which assumes much knowledge of the OT, suggests Theophilus had received some instruction and was probably a believer.
[1:5] 40 tn Grk “It happened that in the days.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated.
[1:5] 41 sn Herod was Herod the Great, who ruled Palestine from 37
[1:5] 42 tn Grk “of”; but the meaning of the preposition ἐκ (ek) is more accurately expressed in contemporary English by the relative clause “who belonged to.”
[1:5] 43 sn There were twenty-four divisions of priesthood and the priestly division of Abijah was eighth on the list according to 1 Chr 24:10.
[1:5] 44 tn Grk “and her name was Elizabeth.”
[1:5] 45 tn Grk “a wife of the daughters of Aaron.”
[1:5] sn It was not unusual for a priest to have a wife from a priestly family (a descendant of Aaron); this was regarded as a special blessing.
[1:6] 46 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] 47 tn Grk “walking in” (an idiom for one’s lifestyle).
[1:6] sn The description of Zechariah and Elizabeth as following… blamelessly was not to say that they were sinless, but that they were faithful and pious. Thus a practical righteousness is meant here (Gen 6:8; Deut 28:9).
[1:6] 48 tn The predicate adjective has the effect of an adverb here (BDF §243).
[1:7] 49 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] 50 tn Grk “were both advanced in days” (an idiom for old age).
[1:8] 51 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] 52 tn Grk “he”; the referent (Zechariah) has been specified in the translation for clarity.
[1:8] 53 tn Grk “serving as priest in the order of his division before God.”
[1:8] sn Zechariah’s division would be on duty twice a year for a week at a time.
[1:9] 54 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] 55 tn This is an aorist participle and is temporally related to the offering of incense, not to when the lot fell.
[1:9] 56 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] 57 tn Grk “And,” but “now” better represents the somewhat parenthetical nature of this statement in the flow of the narrative.
[1:10] 58 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] 59 tn The “hour of the incense offering” is another way to refer to the time of sacrifice.
[1:11] 60 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] 61 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] 62 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] 63 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] 64 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] 65 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] 66 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] 67 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] 68 tn Grk “This will be joy and gladness.”
[1:14] 70 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] 72 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] 73 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] 74 tn Grk “And he.” Here καί (kai) has not been translated because of differences between Greek and English style.
[1:16] 75 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] 76 tn Grk “sons”; but clearly this is a generic reference to people of both genders.
[1:17] 77 tn Grk “before him”; the referent (the Lord) has been specified in the translation for clarity.
[1:17] 78 sn These two lines cover all relationships: Turn the hearts of the fathers back to their children points to horizontal relationships, while (turn) the disobedient to the wisdom of the just shows what God gives from above in a vertical manner.
[1:18] 79 tn Grk “And Zechariah.” Here καί (kai) has not been translated because of differences between Greek and English style.
[1:18] 80 tn Grk “How will I know this?”
[1:18] 81 tn Grk “is advanced in days” (an idiom for old age).
[1:19] 82 tn Grk “And the.” Here καί (kai) has not been translated because of differences between Greek and English style.
[1:19] 83 tn Grk “the one who is standing before God.”
[1:19] 84 tn Grk “to announce these things of good news to you.”
[1:20] 86 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] 87 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] 88 tn Grk “And.” Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
[1:21] 89 tn The imperfect verb ἐθαύμαζον (eqaumazon) has been translated as an ingressive imperfect.
[1:21] 90 tn Or “temple.” See the note on the phrase “the holy place” in v. 9.
[1:22] 91 tn Grk “And when.” Here καί (kai) has not been translated because of differences between Greek and English style.
[1:22] 92 tn Grk “and they.” Here καί (kai) has not been translated because of differences between Greek and English style.
[1:22] 93 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] 94 tn Or “temple.” See the note on the phrase “the holy place” in v. 9.
[1:22] 95 tn Grk “and,” but the force is causal or explanatory in context.
[1:22] 96 tn Grk “dumb,” but this could be understood to mean “stupid” in contemporary English, whereas the point is that he was speechless.
[1:23] 97 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] 98 tn Grk “After these days.” The phrase refers to a general, unspecified period of time that passes before fulfillment comes.
[1:24] 99 tn Or “Elizabeth conceived.”
[1:24] 100 sn The text does not state why Elizabeth withdrew into seclusion, nor is the reason entirely clear.
[1:24] 101 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] 103 tn Grk “in the days.”
[1:25] 104 tn Grk “has looked on me” (an idiom for taking favorable notice of someone).
[1:25] 105 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] 106 tn Grk “among men”; but the context clearly indicates a generic use of ἄνθρωπος (anqrwpo") here.
[1:26] 107 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] 108 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] 109 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] 110 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] 111 tn Or “promised in marriage.”
[1:27] 112 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] 113 tn Grk “And coming to her.” Here καί (kai) has not been translated because of differences between Greek and English style.
[1:28] 114 tn Grk “And coming to her, he said”; the referent (the angel) has been specified in the translation for clarity.
[1:28] 115 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] 116 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] 117 tc Most
[1:29] 118 tc Most
[1:29] 119 sn On the phrase greatly troubled see 1:12. Mary’s reaction was like Zechariah’s response.
[1:29] 120 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] 121 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] 122 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] 124 tn Grk “And behold.”
[1:31] 125 tn Grk “you will conceive in your womb.”
[1:31] 127 tn Grk “you will call his name.”
[1:31] 128 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] 130 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] 131 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] 133 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] 134 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] 135 tn Grk “And Mary.” Here καί (kai) has not been translated because of differences between Greek and English style.
[1:34] 136 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] 137 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] 138 sn The phrase will overshadow is a reference to God’s glorious presence at work (Exod 40:34-35; Ps 91:4).
[1:35] 139 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] 140 tc A few
[1:35] 141 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] 143 tn Some translations render the word συγγενίς (sungeni") as “cousin” (so Phillips) but the term is not necessarily this specific.
[1:36] 144 tn Or “has conceived.”
[1:36] 145 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] 146 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] 147 tn Here καί (kai) has been translated as “so” to indicate the transition to a new topic.
[1:38] 149 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] 150 tn Grk “let this be to me.”
[1:38] 151 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] 152 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[1:39] 153 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] 154 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] 155 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] 156 sn When the baby leaped John gave his first testimony about Jesus, a fulfillment of 1:15.
[1:41] 157 tn The antecedent of “her” is Elizabeth.
[1:41] 158 sn The passage makes clear that Elizabeth spoke her commentary with prophetic enablement, filled with the Holy Spirit.
[1:42] 159 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] 160 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] 161 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] 162 tn Grk “fruit,” which is figurative here for the child she would give birth to.
[1:43] 163 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] 164 tn Grk “for behold.”
[1:44] 165 tn Grk “when the sound of your greeting [reached] my ears.”
[1:44] 166 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] 167 sn Again the note of being blessed makes the key point of the passage about believing God.
[1:45] 168 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] 169 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] 170 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] 171 tc A few witnesses, especially Latin
[1:46] 172 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] 173 tn Or “lifts up the Lord in praise.”
[1:46] 174 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] 175 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] 176 tn See the note on the word “servant” in v. 38.
[1:48] 177 tn Grk “for behold.”
[1:48] 178 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] 179 sn Mary is seen here as an example of an object of God’s grace (blessed) for all generations.
[1:49] 180 tn Traditionally, “the Mighty One.”
[1:50] 181 tn Grk “and from.” Here καί (kai) has been translated by a semicolon to improve the English style.
[1:50] 182 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] 183 tn That is, “who revere.” This refers to those who show God a reverential respect for his sovereignty.
[1:51] 184 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] 185 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] 187 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] 188 sn Good things refers not merely to material blessings, but blessings that come from knowing God.
[1:53] 189 sn Another fundamental contrast of Luke’s is between the hungry and the rich (Luke 6:20-26).
[1:54] 190 tn Or “because he remembered mercy,” understanding the infinitive as causal.
[1:54] 191 tn Or “his [God’s] loyal love.”
[1:55] 192 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] 194 tn Grk “his seed” (an idiom for offspring or descendants).
[1:56] 195 tn Grk “And.” Here (kai) has been translated as “so” to indicate the conclusion of the topic.
[1:56] 196 tn Grk “her”; the referent (Elizabeth) has been specified in the translation for clarity.
[1:56] 197 sn As is typical with Luke the timing is approximate (about three months), not specific.
[1:57] 198 tn Grk “the time was fulfilled.”
[1:57] 199 tn The words “her baby” are not in the Greek text, but have been supplied for clarity.
[1:58] 200 tn Grk “And her.” Here καί (kai) has not been translated because of differences between Greek and English style.
[1:58] 201 tn Grk “had magnified his mercy with her.”
[1:58] 202 tn The verb συνέχαιρον (sunecairon) is an imperfect and could be translated as an ingressive force, “they began to rejoice.”
[1:59] 203 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] 204 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] 205 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] 206 tn Grk “And,” but with clearly contrastive emphasis in context.
[1:60] 207 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] 208 tn This future passive indicative verb has imperatival force and thus has been translated “he must be named.”
[1:60] 209 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] 210 tn Grk “And they.” Here καί (kai) has not been translated because of differences between Greek and English style.
[1:61] 211 tn The word “but” is not in the Greek text but has been supplied in the translation for clarity.
[1:61] 212 tn Grk “There is no one from your relatives who is called by this name.”
[1:62] 213 tn Here καί (kai) has been translated as “so” to indicate the consequential nature of the action described.
[1:62] 214 tn Grk “his”; the referent (the baby) has been specified in the translation for clarity.
[1:62] 215 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] 216 tn Grk “what he might wish to call him.”
[1:63] 217 tn Grk “And he.” Here καί (kai) has not been translated because of differences between Greek and English style.
[1:63] 218 sn The writing tablet requested by Zechariah would have been a wax tablet.
[1:63] 219 tn Grk “and wrote, saying.” The participle λέγων (legwn) is redundant is English and has not been translated.
[1:63] 220 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] 221 tn Grk “And immediately.” Here καί (kai) has not been translated because of differences between Greek and English style.
[1:64] 222 tn Grk “his”; the referent (Zechariah) has been specified in the translation for clarity.
[1:64] 223 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] 224 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] 225 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] 226 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] 227 tn Grk “heard them”; the referent (these things, from the previous verse) has been specified in the translation for clarity.
[1:66] 228 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] 229 tn Or “what manner of child will this one be?”
[1:66] 230 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] 231 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[1:67] 232 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] 233 sn The traditional name of this psalm, the “Benedictus,” comes from the Latin wording of the start of the hymn (“Blessed be…”).
[1:68] 234 sn The verb come to help can refer to a visit, but can also connote concern or assistance (L&N 85.11).
[1:68] 235 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] 236 tn Grk “and,” but specifying the reason for the praise in the psalm.
[1:69] 237 sn The phrase raised up means for God to bring someone significant onto the scene of history.
[1:69] 238 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] 239 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] 240 tn Grk “from the ages,” “from eternity.”
[1:71] 241 tn Grk “from long ago, salvation.”
[1:71] 242 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] 243 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] 244 sn Mercy refers to God’s loyal love (steadfast love) by which he completes his promises. See Luke 1:50.
[1:72] 245 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] 246 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] 247 tn This is linked back grammatically by apposition to “covenant” in v. 72, specifying which covenant is meant.
[1:73] 248 tn Or “forefather”; Grk “father.”
[1:73] 249 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] 250 tc Many important early
[1:74] 251 tn This phrase in Greek is actually thrown forward to the front of the verse to give it emphasis.
[1:75] 252 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] 253 tn Grk “all our days.”
[1:76] 254 sn Now Zechariah describes his son John (you, child) through v. 77.
[1:76] 255 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] 256 sn In other words, John is a prophet of God; see 1:32 and 7:22-23, 28.
[1:76] 257 tc Most
[1:76] 258 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] 259 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] 260 sn Forgiveness is another major Lukan theme (Luke 4:18; 24:47; Acts 10:37).
[1:78] 261 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] 262 sn God’s loyal love (steadfast love) is again the topic, reflected in the phrase tender mercy; see Luke 1:72.
[1:78] 263 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] 264 tn Grk “shall visit us.”
[1:79] 265 sn On the phrases who sit in darkness…and…death see Isa 9:1-2; 42:7; 49:9-10.
[1:80] 267 tn This verb is imperfect.
[1:80] 268 tn This verb is also imperfect.
[1:80] 270 tn Grk “until the day of his revealing.”
[1:14] 271 tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic, the incarnation of the Word. Greek style often begins sentences or clauses with “and,” but English style generally does not.
[1:14] 272 tn This looks at the Word incarnate in humility and weakness; the word σάρξ (sarx) does not carry overtones of sinfulness here as it frequently does in Pauline usage. See also John 3:6.
[1:14] 273 tn Grk “and tabernacled.”
[1:14] sn The Greek word translated took up residence (σκηνόω, skhnow) alludes to the OT tabernacle, where the Shekinah, the visible glory of God’s presence, resided. The author is suggesting that this glory can now be seen in Jesus (note the following verse). The verb used here may imply that the Shekinah glory that once was found in the tabernacle has taken up residence in the person of Jesus. Cf. also John 2:19-21. The Word became flesh. This verse constitutes the most concise statement of the incarnation in the New Testament. John 1:1 makes it clear that the Logos was fully God, but 1:14 makes it clear that he was also fully human. A Docetic interpretation is completely ruled out. Here for the first time the Logos of 1:1 is identified as Jesus of Nazareth – the two are one and the same. Thus this is the last time the word logos is used in the Fourth Gospel to refer to the second person of the Trinity. From here on it is Jesus of Nazareth who is the focus of John’s Gospel.
[1:14] 274 tn Grk “and we saw.”
[1:14] 275 tn Or “of the unique one.” Although this word is often translated “only begotten,” such a translation is misleading, since in English it appears to express a metaphysical relationship. The word in Greek was used of an only child (a son [Luke 7:12, 9:38] or a daughter [Luke 8:42]). It was also used of something unique (only one of its kind) such as the mythological Phoenix (1 Clem. 25:2). From here it passes easily to a description of Isaac (Heb 11:17 and Josephus, Ant., 1.13.1 [1.222]) who was not Abraham’s only son, but was one-of-a-kind because he was the child of the promise. Thus the word means “one-of-a-kind” and is reserved for Jesus in the Johannine literature of the NT. While all Christians are children of God, Jesus is God’s Son in a unique, one-of-a-kind sense. The word is used in this way in all its uses in the Gospel of John (1:14, 1:18, 3:16, and 3:18).
[2:5] 276 tn Traditionally this word (μεσίτης, mesith") is rendered “mediator,” but this conveys a wrong impression in contemporary English. Jesus was not a mediator, for example, who worked for compromise between opposing parties. Instead he was the only one able to go between man and God to enable them to have a relationship, but entirely on God’s terms.
[2:5] 277 tn Grk “one mediator between God and mankind, the human, Christ Jesus.”
[3:16] 278 tn Grk “confessedly, admittedly, most certainly.”
[3:16] 279 tn Grk “great is the mystery of [our] religion,” or “great is the mystery of godliness.” The word “mystery” denotes a secret previously hidden in God, but now revealed and made widely known (cf. Rom 16:25; 1 Cor 2:7; 4:1; Eph 1:9; 3:3, 4, 9; 6:19; Col 1:26-27; 4:3). “Religion” (εὐσέβεια, eusebeia) is a word used frequently in the pastorals with a range of meanings: (1) a certain attitude toward God – “devotion, reverence”; (2) the conduct that befits that attitude – “godliness, piety”; and (3) the whole system of belief and approach to God that forms the basis for such attitude and conduct – “religion, creed.” See BDAG 412-13 s.v.; 2 Tim 3:5; 4 Macc 9:6-7, 29-30; 15:1-3; 17:7. So the following creedal statements are illustrations of the great truths that the church is charged with protecting (v. 15).
[3:16] 280 tc The Byzantine text along with a few other witnesses (אc Ac C2 D2 Ψ [88 pc] 1739 1881 Ï vgms) read θεός (qeos, “God”) for ὅς (Jos, “who”). Most significant among these witnesses is 1739; the second correctors of some of the other
[3:16] tn Grk “who.”
[3:16] sn This 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.
[5:8] 282 sn There is a wordplay in the Greek text between the verbs “learned” (ἔμαθεν, emaqen) and “suffered” (ἔπαθεν, epaqen).
