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Lukas 1:35

Konteks
1:35 The angel replied, 1  “The Holy Spirit will come upon you, and the power of the Most High will overshadow 2  you. Therefore the child 3  to be born 4  will be holy; 5  he will be called the Son of God.

Lukas 4:1

Konteks
The Temptation of Jesus

4:1 Then 6  Jesus, full of the Holy Spirit, returned from the Jordan River 7  and was led by the Spirit 8  in 9  the wilderness, 10 

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[1:35]  1 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]  2 sn The phrase will overshadow is a reference to God’s glorious presence at work (Exod 40:34-35; Ps 91:4).

[1:35]  3 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]  4 tc A few mss (C* Θ Ë1 33 pc) add “by you” here. This looks like a scribal addition to bring symmetry to the first three clauses of the angel’s message (note the second person pronoun in the previous two clauses), and is too poorly supported to be seriously considered as authentic.

[1:35]  5 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.

[4:1]  6 tn Here δέ (de) has been translated as “then” to indicate continuity with the previous topic.

[4:1]  7 tn “River” is not in the Greek text but is supplied for clarity.

[4:1]  8 sn The double mention of the Spirit in this verse makes it clear that the temptation was neither the fault of Jesus nor an accident.

[4:1]  9 tc Most mss (A Θ Ξ Ψ 0102 Ë1,13 33 Ï lat) read εἰς τὴν ἔρημον (ei" thn erhmon, “into the wilderness”), apparently motivated by the parallel in Matt 4:1. However, the reading behind the translation (ἐν τῇ ἐρήμῳ, en th ejrhmw) is found in overall better witnesses (Ì4vid,7,75vid א B D L W 579 892 1241 pc it).

[4:1]  10 tn Or “desert.”



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