路加福音 1
Chinese Standard Bible (Simplified)
献给提阿费罗
1 提阿费罗大人哪，既然有许多人着手编录关于在我们中间所成就的事， 2 就是照着从起初以来的目击者和做福音[a]仆人的那些人所传给我们的， 3 我也已经从头仔细地追踪了这一切，我就认为应该按着次序写给您， 4 好让您了解到您所领受的话语都是确实的。
预言约翰诞生
5 在犹太王希律的那些日子里，有一个祭司名叫撒迦利亚，属于亚比雅班组。他的妻子也是亚伦的子孙[b]，名叫伊莉莎白。 6 他们两个人在神面前都是义人，遵行主的一切诫命和公义规定，无可指责。 7 可是他们没有孩子，因为伊莉莎白不能生育，两个人又都上了年纪。
8 有一次，当撒迦利亚的班组轮值的时候，撒迦利亚在神面前履行祭司的职务， 9 照着祭司职务的规矩，抽中了签就进入主的圣所烧香。 10 烧香的时候，全体民众都在外面祷告。 11 有主的一位天使站在香坛的右边向他显现。 12 撒迦利亚看见后，就惊慌不安，恐惧就临到了他。 13 天使对他说：
“撒迦利亚，不要怕，
因为你的祈祷已蒙垂听。
你的妻子伊莉莎白要为你生一个儿子，
你要给他起名叫约翰。
14 他将使你欢喜、快乐，
许多人也会因他的诞生而欢欣，
15 因为他将要在主面前为大。
淡酒和烈酒他绝不能喝，
还在母腹中的时候，
他就会被圣灵充满。
16 他将使许多以色列子民
归向主——他们的神。
17 他将藉着以利亚的灵和能力，
在主的面前先行，
使父亲的心
转向儿女，
使悖逆的人
转向义人的智慧，
好为主准备一群预备好了的子民。”
18 撒迦利亚对天使说：“我凭着什么能知道这事呢？我是个老人，我的妻子也上了年纪。”
19 天使回答他，说：“我是站在神面前的加百列，奉差派来对你说话，向你传达这些好消息。 20 看哪，你要成为哑巴，不能说话，一直到这些事成就的日子，因为你不相信我的话！到了时候，我的话就会应验。”
21 民众等候着撒迦利亚，对他在圣所里的迟延不出感到惊奇。 22 当他出来不能和他们说话的时候，他们才了解他在圣所里看到了异象。撒迦利亚一直向他们打手势，却始终不能说话。 23 他服事的日子满了以后，就回家去了。
24 这些日子以后，他的妻子伊莉莎白怀了孕，隐居了五个月。她说： 25 “为了除去我在人间的耻辱，主在这些眷顾的日子里，这样看待了我。”
预言基督诞生
26 在第六个月，天使加百列从神那里奉差派，去加利利一个叫拿撒勒的城， 27 到一个童贞女那里。这童贞女名叫玛丽亚，已经许配给大卫家族一个名叫约瑟的人。 28 天使[c]来到她面前，说：“蒙大恩的女子，愿你欢喜，主与你同在！[d]” 29 玛丽亚因这话就惊慌不安，思索这问候到底是什么意思。 30 天使对她说：
“玛丽亚，不要怕，
因为你在神面前蒙恩了。
31 看哪，
你将要怀孕生一个儿子，
你要给他起名叫耶稣。
32 他将要为大，
被称为至高者的儿子；
主、神要把他先祖大卫的王位赐给他。
33 他要做王统管雅各家，直到永远，
他的国度没有穷尽。”
34 玛丽亚对天使说：“我既然没有出嫁[e]，怎么会有这事呢？”
35 天使回答她，说：
“圣灵将要临到你，
至高者的大能要荫庇你，
因此，那要诞生的圣者
将被称为神的儿子。
36 你看，你的亲戚伊莉莎白虽然年老，也怀了男胎；那被称为不能生育的，现在已有六个月的身孕[f]了。 37 因为在神没有什么事是不可能的。”
38 玛丽亚说：“看哪，我是主的婢女，愿这事照着你的话成就在我身上。”于是天使离开了她。
玛丽亚与伊莉莎白
39 就在那些日子里，玛丽亚起身到山区去，赶往犹大的一个城， 40 进了撒迦利亚的家，问候伊莉莎白。 41 伊莉莎白一听到玛丽亚的问候，胎儿就在她的腹中跳动，伊莉莎白也被圣灵充满， 42 大声呼喊说：
“你在妇女中是蒙祝福的，
你腹中的胎儿[g]也是蒙祝福的！
43 我主的母亲竟然到我这里来，这事怎么会临到我呢？ 44 看哪，原来你问候的声音一传入我的耳朵，胎儿就在我的腹中欢喜跳跃。 45 这相信的女子是蒙福的，因为主对她说的话都会实现。”
玛丽亚的颂赞
46 玛丽亚说：
“我的心尊主为大，
47 我的灵以神我的救主为乐，
48 因为他看顾他婢女的卑微。
看哪，从今以后，
世世代代都要称我有福，
49 因为那全能者
为我行了大事；
他的名是神圣的。
50 他的怜悯，
世世代代临到敬畏他的人。
51 他用膀臂施展大能，
驱散那些心思意念骄傲的人。
52 他把权能者从高位上拉下，
又把卑微的人[h]高举。
53 他用美物满足饥饿的人，
让富有的人空手而去。
54 他扶助他的仆人以色列，
不忘怜悯，
55 正如他对我们祖先，
对亚伯拉罕和他的后裔所说的，直到永远。”
56 玛丽亚与伊莉莎白一起住了大约三个月，就回家去了。
约翰的出生与命名
57 伊莉莎白产期到了，生了一个儿子。 58 她的邻居和亲戚听说主向她大施怜悯，就与她一同欢乐。
59 到了第八天，他们来给孩子行割礼，要按照他父亲的名字叫他撒迦利亚。 60 可是孩子的母亲应声说：“不！他要被称为约翰。”
61 他们对她说：“你的亲族中没有叫这名字的。” 62 于是他们向孩子的父亲打手势，到底他愿意叫他什么名字。 63 撒迦利亚要了一块写字板，写上：“他的名字是约翰。”大家都感到惊奇。 64 撒迦利亚的口立刻开了，舌头也松了，就说出话来，颂赞神。 65 于是住在他们周围的人都感到惧怕，整个犹太山区的人也都在谈论这一切事。 66 所有听见的人都把这一切存在心里，说：“这孩子将来究竟会怎么样呢？”因为显然有主的手与他同在。
撒迦利亚的预言
67 他的父亲撒迦利亚被圣灵充满，就预言说：
68 “主——以色列的神是当受颂赞的，
因为他临到[i]了他的子民，
并施行了救赎。
69 他在他的仆人大卫家中，
为我们兴起了一只救恩的角，
70 正如他自古以来藉着圣先知们的口所说的，
71 拯救我们脱离敌人[j]、脱离一切恨我们之人的手，
72 向我们的祖先施怜悯，
不忘他神圣的约，
73 就是向我们的先祖亚伯拉罕所起的誓，
74 使我们从敌人[k]的手中被救出，
75 在我们所有的日子里无所惧怕，以圣洁和公义事奉他；
76 而你——孩子啊！
你将被称为至高者的先知，
因为你将走在主的前面，
预备他的路，
77 藉着罪得赦免，
赐给他的子民救恩的知识。
78 因着我们神怜悯的心肠[l]，
黎明的曙光将从高天临到[m]我们，
79 照亮那些坐在黑暗
和死亡阴影中的人，
引导我们的脚步进入平安[n]之路。”
80 那孩子渐渐长大，灵里刚强。他住在旷野，直到他向以色列公开出现的那天。
Footnotes
- 路加福音 1:2 福音——原文直译“话语”或“道”。
- 路加福音 1:5 子孙——原文直译“女儿”。
- 路加福音 1:28 天使——有古抄本作“他”。
- 路加福音 1:28 有古抄本附“你在妇女中是蒙祝福的！”
- 路加福音 1:34 没有出嫁——原文直译“没有亲近男人”。
- 路加福音 1:36 的身孕——辅助词语。
- 路加福音 1:42 胎儿——原文直译“果实”。
- 路加福音 1:52 卑微的人——或译作“谦卑的人”。
- 路加福音 1:68 临到——或译作“照顾”。
- 路加福音 1:71 敌人——或译作“反对者”。
- 路加福音 1:74 敌人——或译作“反对者”。
- 路加福音 1:78 心肠——或译作“情感”。
- 路加福音 1:78 临到——或译作“照顾”。
- 路加福音 1:79 平安——或译作“和平”。
路加福音 1
Chinese Contemporary Bible (Traditional)
1 1-2 提阿非羅大人，已經有很多人根據最初的目擊者和傳道者給我們的口述，把我們中間發生的事記載下來。 3 我把一切事情從頭至尾仔細查考之後，決定按次序寫出來， 4 使你知道自己所學的道都是有真憑實據的。
天使預告施洗者約翰出生
5 猶太王希律執政期間，亞比雅的班裡有位祭司名叫撒迦利亞，他妻子伊莉莎白是亞倫的後裔。 6 夫妻二人遵行主的一切誡命和條例，無可指責，在上帝眼中是義人。 7 但他們沒有孩子，因為伊莉莎白不能生育，二人又年紀老邁。
8 有一天，輪到撒迦利亞他們那一班祭司當值， 9 他們按照祭司的規矩抽籤，抽中撒迦利亞到主的殿裡去燒香。 10 眾百姓都在外面禱告。 11 那時，主的天使在香壇的右邊向撒迦利亞顯現， 12 撒迦利亞見了，驚慌害怕起來。
13 天使對他說：「撒迦利亞，不要害怕，你的禱告已蒙垂聽。你的妻子伊莉莎白要為你生一個兒子，你要給他取名叫約翰。 14 你必歡喜快樂，許多人也會因為他的誕生而欣喜雀躍， 15 因為他將成為主偉大的僕人。他必滴酒不沾，並且在母腹裡就被聖靈充滿。 16 他將勸導許多以色列人回心轉意，歸順主——他們的上帝。 17 他將以先知以利亞的心志和能力作主的先鋒，使父親的心轉向兒女，使叛逆的人回轉、順從義人的智慧，為主預備合用的子民。」
18 撒迦利亞對天使說：「我已經老了，我的妻子也上了年紀，我如何知道這是真的呢？」 19 天使回答說：「我是侍立在上帝面前的加百列，奉命來向你報這喜訊。 20 我說的這些話到時候必定應驗。但因為你不肯相信我的話，所以這事成就以前，你將變成啞巴，不能說話。」
21 人們在等候撒加利亞，見他在聖殿裡遲遲不出來，都感到奇怪。 22 後來他出來了，卻成了啞巴，不能說話，只能打手勢，大家意識到他在聖殿裡看見了異象。 23 撒迦利亞供職期滿，就回家去了。 24 不久，伊莉莎白果然懷了孕，她有五個月閉門不出。 25 她說：「主真是眷顧我，除掉了我不生育的羞恥。」
天使預告耶穌降生
26 伊莉莎白懷孕六個月的時候，天使加百列又奉上帝的命令到加利利的拿撒勒， 27 去見一位童貞女，她叫瑪麗亞。瑪麗亞已經和大衛的後裔約瑟訂了婚。
28 天使到了瑪麗亞那裡，說：「恭喜你！蒙大恩的女子，主與你同在！」
29 瑪麗亞聽了覺得十分困惑，反覆思想這話的意思。
30 天使對她說：「瑪麗亞，不要害怕，你在上帝面前已經蒙恩了。 31 你要懷孕生子，並給祂取名叫耶穌。 32 祂偉大無比，將被稱為至高者的兒子，主上帝要把祂祖先大衛的王位賜給祂。 33 祂要永遠統治以色列[a]，祂的國度永無窮盡。」
34 瑪麗亞對天使說：「這怎麼可能呢？我還是童貞女。」
35 天使回答說：「聖靈要臨到你身上，至高者的能力要蔭庇你，所以你要生的那聖嬰必稱為上帝的兒子。 36 看啊，你的親戚伊莉莎白年紀老邁，一向不能生育，現在已經懷男胎六個月了。 37 因為上帝無所不能。」
38 瑪麗亞說：「我是主的婢女，願你所說的話在我身上成就。」於是天使離開了她。
瑪麗亞看望伊莉莎白
39 不久，瑪麗亞便動身趕到猶太山區的一座城， 40 進了撒迦利亞的家，向伊莉莎白請安。 41 伊莉莎白一聽見瑪麗亞的問安，腹中的胎兒便跳動起來，伊莉莎白被聖靈充滿， 42 高聲喊著說：「在婦女中你是最蒙福的！你腹中的孩子也是蒙福的！ 43 我主的母親來探望我，我怎麼敢當呢？ 44 我一聽到你問安的聲音，腹中的孩子就歡喜跳動。 45 相信主所說的話必實現的女子有福了！」
46 瑪麗亞說：
「我的心尊主為大，
47 我的靈因我的救主上帝而歡喜，
48 因祂眷顧我這卑微的婢女，
從今以後，
世世代代都要稱我是有福的。
49 全能者在我身上行了奇事，
祂的名是神聖的。
50 祂憐憫敬畏祂的人，
直到世世代代。
51 祂伸出臂膀，施展大能，
驅散心驕氣傲的人。
52 祂使當權者失勢，
叫謙卑的人升高。
53 祂使饑餓的得飽足，
叫富足的空手而去。
54 祂扶助了自己的僕人以色列，
55 祂要施憐憫給亞伯拉罕和他的子孫，
直到永遠，
正如祂對我們祖先的應許。」
56 瑪麗亞和伊莉莎白同住了約三個月，便回家去了。
施洗者約翰出生
57 伊莉莎白的產期到了，生下一個兒子。 58 親戚和鄰居聽見主向她大施憐憫，都和她一同歡樂。 59 到了第八天，他們來給孩子行割禮，想照他父親的名字給他取名叫撒迦利亞。
60 但伊莉莎白說：「不！要叫他約翰。」
61 他們說：「你們家族中沒有人用這個名字啊！」 62 他們便向他父親打手勢，問他要給孩子起什麼名字。 63 撒迦利亞就要了一塊寫字板，寫上：「他的名字叫約翰。」大家看了都很驚奇。 64 就在那時，撒迦利亞恢複了說話的能力，便開口讚美上帝。 65 住在周圍的人都很懼怕，這消息很快就傳遍了整個猶太山區。 66 聽見的人都在想：「這孩子將來會怎樣呢？因為主與他同在。」
撒迦利亞的預言
67 孩子的父親撒迦利亞被聖靈充滿，便預言說：
68 「主——以色列的上帝當受稱頌，
因祂眷顧、救贖了自己的子民，
69 在祂僕人大衛的家族中為我們興起了一位大能的拯救者[b]，
70 正如祂從亙古藉著祂聖先知們的口所說的。
71 祂要從仇敵和一切恨我們之人手中拯救我們。
72 祂憐憫我們的祖先，
持守自己的聖約，
73 就是祂對我們的先祖亞伯拉罕所起的誓，
74 要把我們從仇敵手中拯救出來，
75 使我們一生一世在聖潔和公義中坦然無懼地事奉祂。
76 至於你，我的兒子啊！
你將要被稱為至高者的先知，
因為你要走在主的前面，
為祂預備道路，
77 使百姓因罪得赦免而明白救恩的真諦。
78 由於上帝的憐憫，
清晨的曙光必從高天普照我們，
79 照亮那些生活在黑暗中和死亡陰影下的人，
帶領我們走平安的道路。」
80 那孩子漸漸長大，心靈強健，在向以色列人公開露面之前，一直住在曠野。
路 加 福 音 1
Chinese New Testament: Easy-to-Read Version
路加记述耶稣的生平
1 尊敬的提阿非罗大人，在我之前，曾有很多人尝试过要报道发生在我们中间的事。 2 这些事与人们告诉我们的情形是一致的，告诉我们这些事的人们，从一开始就亲眼目睹了这些事，他们也曾做过向人们传播上帝信息的工作。 3 我也认为这个意图很好，所以我对每件事都从头进行了仔细的调查，然后按次序写成了报告，呈献给您。 4 我这么做是为了让您知道报告给您的事情都是真实的。
天使宣告约翰的出生
5 在希律统治犹太的时候，亚比雅分支 [a]有个祭司，名字叫撒迦利亚。撒迦利亚的妻子，叫伊利莎白，是亚伦家族的后代。 6 他们俩人在上帝的眼里都是正直的人，他们总是全心全意地执行着主的一切诫命和指示，从无过失。 7 但是他们没有孩子，因为伊利莎白不能生育，并且他们已经很老了。
8 当轮到撒迦利亚分支在主的殿堂里供职时，撒迦利亚在上帝面前担任祭司的职务， 9 按照祭司们遵循的规矩，以抽签的方式，他被选中去主的大殿烧香。 10 当撒迦利亚烧香的时候，所有的人都聚集在外面祈祷着。 11 这时，主的一个天使出现在撒迦利亚面前，伫立在香坛的右侧。 12 当撒迦利亚看见这个天使时，非常不安，恐惧极了， 13 天使却对他说∶“撒迦利亚，不要害怕，主听到了你的祈祷，所以你的妻子伊利莎白将给你生一个儿子，你要给他起名叫约翰， 14 他将给你们带来幸福和快乐。他出生时，将会有很多人欢喜， 15 因为他在主的眼里将是伟大的。他必须滴酒不沾，从他一出生，就充满了圣灵。
16 约翰将使众多的以色列人重归主—他们的上帝。 17 他将具有以利亚一样的灵和力量，他将走在主的面前，使父子和平相处，使叛逆者回到被人们认为是正确的道路上来，使人们为主的到来做好准备。”
18 撒迦利亚对天使说∶“我怎么知道你所说的话是真的呢？我和我的妻子都是上年纪的人了。” 19 天使回答说∶“我是侍立在上帝面前的天使加百列，受上帝的派遣来告诉你这个喜讯的， 20 但是，你要记住，因为你不相信我的话，你将变成哑巴，直到这一切发生的那天，你才能重新讲话。”
21 此时，人们都在外面等待着撒迦利亚，他们都不明白为什么撒迦利亚在大殿里面呆了这么久。 22 当撒迦利亚出来时，竟不能对人们讲话了，人们意识到他在大殿里看到了异象，既然撒迦利亚说不出话来，他只好向大家打手势示意。 23 等到在大殿里供职的日期一到，他便回家去了。
24 过了一段时间，他的妻子伊利莎白怀孕了。她隐居在家，五个月没出门，她说： 25 “主终于在这方面帮助了我，他对我的垂爱洗刷了我在众人面前的耻辱 [b]。”
天使宣告耶稣的降生
29 但是，马利亚因为天使的话而感到惶恐不安，不明白这问候到底意味着什么。
30 天使又对他说∶“别害怕，马利亚，你受到了上帝的恩宠。 31 听着，你就要怀孕生子，你要给他取名叫耶稣。 32 他将是个伟大的人，他将被称为至高无上的上帝之子。主上帝将把他的祖先－大卫 [c]的宝座赐给他， 33 他将永远统治雅各的臣民，他的王国将永不终止。”
34 马利亚对天使说，“可是，怎么可能发生这样的事情呢？我还是个处女呢！”
35 天使回答道∶“圣灵就要降临到你的身上，至高无上的上帝的力量将庇荫着你，因此，那降生的圣婴将被称为上帝之子。 36 听着，你的亲戚伊利莎白虽然已到高龄，而且人们又都说她不能生育，可是，现在她已经怀孕六个月了。 37 上帝是无所不能的。”
38 马利亚说∶“我是主的仆人，愿你的话在我身上应验。”然后天使便离开了。
马利亚看望撒迦利亚和伊利莎白
39 马利亚起身，急匆匆去了山区，到了犹太地区的一座小镇。 40 她走进撒迦利亚的家，问候伊利莎白。 41 当伊利莎白听到马利亚的问候时，腹中的胎儿便动了起来，此时伊利莎白充满了圣灵。
42 她高声说道∶“你是所有女人中最受恩赐的人，那将要出生的孩子也是有福的。 43 可是，为什么我主的母亲前来探望我呢？为什么这样伟大的事情会发生在我的身上呢？ 44 我刚才一听到你的问候，我腹中的胎儿就动了起来。 45 你是有福的，因为你相信主对你说的事情会发生。”
马利亚赞美上帝
46 这时，马利亚说：
47 “我的灵赞美我主，
我的心因为上帝—我的救世主而喜悦，
48 因为他对他卑微的仆人表示了关怀，
从今以后，所有的人都将说我受到了祝福，
49 因为强大的主成全了我的大事。
他的名字是神圣的。
50 他将赐怜悯给世世代代敬畏他的人们，
51 他显示了他臂膀的力量，
他驱逐了自以为了不起的骄傲之人；
52 他把君王们拉下了宝座，
他扶起了卑微的人；
53 他让挨饿的人饱餐美食，
他使富足的人们两手空空地离去。
54 他来扶助他的仆人以色列，
55 他信守对我们的祖先许下的诺言，
不忘施怜悯于亚伯拉罕和他的子孙，直到永远。”
56 马利亚在伊利莎白那里住了三个月左右，然后回家去了。
约翰的出生
57 伊利莎白的产期到了，她生下一个男孩。 58 当她的亲友和邻居们听说主赐给了她这么大的怜悯时，都来分享她的欢乐。
59 孩子出生的第八天，他们就给婴儿行了割礼，并要随他父亲的名字给他取名叫撒迦利亚， 60 但是，他的母亲却说∶“不，要叫他约翰。”
61 亲友们对她说∶“你的亲戚里面没有一个人叫这个名字的。” 62 然后，他们又向孩子的父亲打手势，问他想给孩子取个什么名字。
63 撒迦利亚要来一块写字板，在上面写道∶“他的名字叫约翰。”人们看后十分惊讶， 64 就在这时，撒迦利亚的嘴张开了，舌头也舒展了，他开口讲话，并开始赞美上帝。 65 邻居们却充满敬畏，整个犹太地区的人们都对此事议论纷纷。 66 所有听到这件事情的人都禁不住猜想∶“这个孩子将来会成为什么样的人呢？”因为，显然主的力量与他同在。
撒迦利亚赞美上帝
67 此时，孩子的父亲撒迦利亚被圣灵充满，他预言说：
68 “赞美归于主，以色列的上帝！
因为他来帮助他的子民，赐给他们自由；
69 主从他的仆人大卫家里，为我们选派了强有力的拯救者。
70 按照他借生活在很久以前神圣的先知之口做出的许诺，
71 把我们从敌人和仇视我们的人的手中拯救出来，
72 并对我们的祖先施以怜悯，牢记他的圣约，
73 那是他对我们的祖先，亚伯拉罕发的誓言：
74 让我们脱离敌人之手，使我们坦然无惧地侍奉他；
75 并使我们在他面前终身神圣和正义。
76 那么，你，我的孩子，将被称为至尊上帝的先知，
因为你将走在主的前面，
为他准备道路；
77 让他们知道他们通过宽恕而得救，
他们将因此得救，
78 由于我们的上帝的仁慈，
79 新的一天将从天堂降临到我们身上，
普照生活在死亡的阴影里的人们；
并引导我们的步伐走向和平的道路。”
80 就这样，孩子渐渐地成长着，身体和心灵越来越强壮。在向以色列人公开传道前，他一直居住在人烟稀少的地方。
Footnotes
- 路 加 福 音 1:5 阿比雅分支： 犹太祭司分为40个分支。见《历代志上》24。
- 路 加 福 音 1:25 耻辱： 犹太人当时认为女人不生育是一件可耻的事情。
- 路 加 福 音 1:32 大卫： 在耶稣之前一千年的以色列王。
Luke 1
New English Translation
Explanatory Preface
1 Now[a] many have undertaken to compile an account[b] of the things[c] that have been fulfilled[d] among us, 2 like the accounts[e] passed on[f] to us by those who were eyewitnesses and servants of the word[g] from the beginning.[h] 3 So[i] it seemed good to me as well,[j] because I have followed[k] all things carefully from the beginning, to write an orderly account[l] for you, most excellent Theophilus, 4 so that you may know for certain[m] the things you were taught.[n]
Birth Announcement of John the Baptist
5 During the reign[o] of Herod[p] king of Judea, there lived a priest named Zechariah who belonged to[q] the priestly division of Abijah,[r] and he had a wife named Elizabeth,[s] who was a descendant of Aaron.[t] 6 They[u] were both righteous in the sight of God, following[v] all the commandments and ordinances of the Lord blamelessly.[w] 7 But they did not have a child, because Elizabeth was barren,[x] and they were both very old.[y]
8 Now[z] while Zechariah[aa] was serving as priest before God when his division was on duty,[ab] 9 he was chosen by lot, according to the custom of the priesthood,[ac] to enter[ad] the Holy Place[ae] of the Lord and burn incense. 10 Now[af] the whole crowd[ag] of people were praying[ah] outside at the hour of the incense offering.[ai] 11 An[aj] angel of the Lord,[ak] standing on the right side of the altar of incense, appeared[al] to him. 12 And Zechariah, visibly shaken when he saw the angel,[am] was seized with fear.[an] 13 But the angel said to him, “Do not be afraid, Zechariah, for your prayer has been heard,[ao] and your wife Elizabeth will bear you a son; you[ap] will name him John.[aq] 14 Joy and gladness will come[ar] to you, and many will rejoice at[as] his birth,[at] 15 for he will be great in the sight of[au] the Lord. He[av] must never drink wine or strong drink, and he will be filled with the Holy Spirit, even before his birth.[aw] 16 He[ax] will turn[ay] many of the people[az] of Israel to the Lord their God. 17 And he will go as forerunner before the Lord[ba] 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,[bb] to make ready for the Lord a people prepared for him.”
18 Zechariah[bc] said to the angel, “How can I be sure of this?[bd] For I am an old man, and my wife is old as well.”[be] 19 The[bf] angel answered him, “I am Gabriel, who stands[bg] in the presence of God, and I was sent to speak to you and to bring[bh] you this good news. 20 And now,[bi] because you did not believe my words, which will be fulfilled in their time,[bj] you will be silent, unable to speak,[bk] until the day these things take place.”
21 Now[bl] the people were waiting for Zechariah, and they began to wonder[bm] why he was delayed in the Holy Place.[bn] 22 When[bo] he came out, he was not able to speak to them. They[bp] realized that he had seen a vision[bq] in the Holy Place,[br] because[bs] he was making signs to them and remained unable to speak.[bt] 23 When his time of service was over,[bu] he went to his home.
24 After some time[bv] his wife Elizabeth became pregnant,[bw] and for five months she kept herself in seclusion.[bx] She said,[by] 25 “This is what[bz] the Lord has done for me at the time[ca] when he has been gracious to me,[cb] to take away my disgrace[cc] among people.”[cd]
Birth Announcement of Jesus the Messiah
26 In the sixth month of Elizabeth’s pregnancy,[ce] the angel Gabriel[cf] was sent by[cg] God to a town of Galilee called Nazareth,[ch] 27 to a virgin engaged[ci] to a man whose name was Joseph, a descendant of David,[cj] and the virgin’s name was Mary. 28 The[ck] angel[cl] came[cm] to her and said, “Greetings, favored one,[cn] the Lord is with you!”[co] 29 But[cp] she was greatly troubled[cq] by his words and began to wonder about the meaning of this greeting.[cr] 30 So[cs] the angel said to her, “Do not be afraid,[ct] Mary, for you have found favor[cu] with God! 31 Listen:[cv] You will become pregnant[cw] and give birth to[cx] a son, and you will name him[cy] Jesus.[cz] 32 He[da] will be great,[db] and will be called the Son of the Most High,[dc] and the Lord God will give him the throne of his father[dd] David. 33 He[de] will reign over the house of Jacob[df] forever, and his kingdom will never end.” 34 Mary[dg] said to the angel, “How will this be, since I have not been intimate with[dh] a man?” 35 The angel replied,[di] “The Holy Spirit will come upon you, and the power of the Most High will overshadow[dj] you. Therefore the child[dk] to be born[dl] will be holy;[dm] he will be called the Son of God.
36 “And look,[dn] your relative[do] Elizabeth has also become pregnant with[dp] a son in her old age—although she was called barren, she is now in her sixth month![dq] 37 For nothing[dr] will be impossible with God.” 38 So[ds] Mary said, “Yes,[dt] I am a servant[du] of the Lord; let this happen to me[dv] according to your word.”[dw] Then[dx] the angel departed from her.
Mary and Elizabeth
39 In those days[dy] Mary got up and went hurriedly into the hill country, to a town of Judah,[dz] 40 and entered Zechariah’s house and greeted Elizabeth. 41 When[ea] Elizabeth heard Mary’s greeting, the baby leaped[eb] in her[ec] womb, and Elizabeth was filled with the Holy Spirit.[ed] 42 She[ee] exclaimed with a loud voice,[ef] “Blessed are you among women,[eg] and blessed is the child[eh] in your womb! 43 And who am I[ei] that the mother of my Lord should come and visit me? 44 For the instant[ej] the sound of your greeting reached my ears,[ek] the baby in my womb leaped for joy.[el] 45 And blessed[em] is she who believed that[en] what was spoken to her by[eo] the Lord would be fulfilled.”[ep]
Mary’s Hymn of Praise
“My soul exalts[es] the Lord,[et]
47 and my spirit has begun to rejoice[eu] in God my Savior,
48 because he has looked upon the humble state of his servant.[ev]
For[ew] from now on[ex] all generations will call me blessed,[ey]
49 because he who is mighty[ez] has done great things for me, and holy is his name;
50 from[fa] generation to generation he is merciful[fb] to those who fear[fc] him.
51 He has demonstrated power[fd] with his arm; he has scattered those whose pride wells up from the sheer arrogance[fe] of their hearts.
52 He has brought down the mighty[ff] from their thrones, and has lifted up those of lowly position;[fg]
53 he has filled the hungry with good things,[fh] and has sent the rich away empty.[fi]
54 He has helped his servant Israel, remembering[fj] his mercy,[fk]
55 as he promised[fl] to our ancestors,[fm] to Abraham and to his descendants[fn] forever.”
56 So[fo] Mary stayed with Elizabeth[fp] about three months[fq] and then returned to her home.
The Birth of John
57 Now the time came[fr] for Elizabeth to have her baby,[fs] and she gave birth to a son. 58 Her[ft] neighbors and relatives heard that the Lord had shown[fu] great mercy to her, and they rejoiced[fv] with her.
59 On[fw] the eighth day[fx] they came to circumcise the child, and they wanted to name[fy] him Zechariah after his father. 60 But[fz] his mother replied,[ga] “No! He must be named[gb] John.”[gc] 61 They[gd] said to her, “But[ge] none of your relatives bears this name.”[gf] 62 So[gg] they made signs to the baby’s[gh] father,[gi] inquiring what he wanted to name his son.[gj] 63 He[gk] asked for a writing tablet[gl] and wrote,[gm] “His name is John.” And they were all amazed.[gn] 64 Immediately[go] Zechariah’s[gp] mouth was opened and his tongue[gq] released,[gr] and he spoke, blessing God. 65 All[gs] their neighbors were filled with fear, and throughout the entire hill country of Judea all these things were talked about. 66 All[gt] who heard these things[gu] kept them in their hearts,[gv] saying, “What then will this child be?”[gw] For the Lord’s hand[gx] was indeed with him.
Zechariah’s Praise and Prediction
67 Then[gy] his father Zechariah was filled with the Holy Spirit and prophesied,[gz]
68 “Blessed[ha] be the Lord God of Israel,
because he has come to help[hb] and has redeemed[hc] his people.
69 For[hd] he has raised up[he] a horn of salvation[hf] for us in the house of his servant David,[hg]
70 as he spoke through the mouth of his holy prophets from long ago,[hh]
71 that we should be saved[hi] from our enemies,[hj]
and from the hand of all who hate us.
72 He has done this[hk] to show mercy[hl] to our ancestors,[hm]
and to remember his holy covenant[hn]—
73 the oath[ho] that he swore to our ancestor[hp] Abraham.
This oath grants[hq]
74 that we, being rescued from the hand of our[hr] enemies,
may serve him without fear,[hs]
75 in holiness and righteousness[ht] before him for as long as we live.[hu]
76 And you, child,[hv] will be called the prophet[hw] of the Most High.[hx]
For you will go before[hy] the Lord to prepare his ways,[hz]
77 to give his people knowledge of salvation[ia] through the forgiveness[ib] of their sins.
78 Because of[ic] our God’s tender mercy[id]
the dawn[ie] will break[if] upon us from on high
79 to give light to those who sit in darkness and in the shadow of death,[ig]
to guide our feet into the way[ih] of peace.”
80 And the child kept growing[ii] and becoming strong[ij] in spirit, and he was in the wilderness[ik] until the day he was revealed[il] to Israel.
Footnotes
- Luke 1:1 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.
- Luke 1:1 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.
- Luke 1:1 tn Or “events.”
- Luke 1:1 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”).
- Luke 1:2 tn Grk “even as”; this compares the recorded tradition of 1:1 with the original eyewitness tradition of 1:2.
- Luke 1:2 tn Or “delivered.”
- Luke 1:2 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.
- Luke 1:2 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.
- Luke 1:3 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.
- Luke 1:3 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.
- Luke 1:3 tn Grk “having followed”; the participle παρηκολουθηκότι (parēkolouthēkoti) has been translated causally.
- Luke 1:3 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.
- Luke 1:4 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; 25:26. The meaning “have assurance concerning” is also possible here.
- Luke 1:4 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.
- Luke 1:5 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.
- Luke 1:5 sn Herod was Herod the Great, who ruled Palestine from 37 b.c. until he died in 4 b.c. He was known for his extensive building projects (including the temple in Jerusalem) and for his cruelty.
- Luke 1:5 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.”
- Luke 1:5 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.
- Luke 1:5 tn Grk “and her name was Elizabeth.”
- Luke 1:5 tn Grk “a wife of the daughters of Aaron.”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.
- Luke 1:6 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.
- Luke 1:6 tn Grk “walking in” (an idiom for one’s lifestyle).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).
- Luke 1:6 tn The predicate adjective has the effect of an adverb here (BDF §243).
- Luke 1:7 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.
- Luke 1:7 tn Grk “were both advanced in days” (an idiom for old age).
- Luke 1:8 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.
- Luke 1:8 tn Grk “he”; the referent (Zechariah) has been specified in the translation for clarity.
- Luke 1:8 tn Grk “serving as priest in the order of his division before God.”sn Zechariah’s division would be on duty twice a year for a week at a time.
- Luke 1:9 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 ethos tēs hierateias, “according to the custom of the priesthood”) modifies the phrase “it fell to him by lot” rather than the preceding clause.
- Luke 1:9 tn This is an aorist participle and is temporally related to the offering of incense, not to when the lot fell.
- Luke 1:9 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.
- Luke 1:10 tn Grk “And,” but “now” better represents the somewhat parenthetical nature of this statement in the flow of the narrative.
- Luke 1:10 tn Grk “all the multitude.” While “assembly” is sometimes used here to translate πλῆθος (plēthos), 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.
- Luke 1:10 tn The plural verb is used here on the probability that the crowd acted as individuals, each person praying on their own but at the same time. English versions are divided on how they handle this; see, e.g., NRSV, HCSB, which have the singular verb “was praying.”
- Luke 1:10 tn The “hour of the incense offering” is another way to refer to the time of sacrifice.
- Luke 1:11 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.
- Luke 1:11 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.
- Luke 1:11 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).
- Luke 1:12 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.
- Luke 1:12 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).
- Luke 1:13 tn The passive means that the prayer was heard by God.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.
- Luke 1:13 tn Grk “a son, and you”; καί (kai) has not been translated. Instead a semicolon is used in the translation for stylistic reasons.
- Luke 1:13 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.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).
- Luke 1:14 tn Grk “This will be joy and gladness.”
- Luke 1:14 tn Or “because of.”
- Luke 1:14 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.
- Luke 1:15 tn Grk “before.”
- Luke 1:15 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.
- Luke 1:15 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.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.
- Luke 1:16 tn Grk “And he.” Here καί (kai) has not been translated because of differences between Greek and English style.
- Luke 1:16 sn The word translated will turn is a good summary term for repentance and denotes John’s call to a change of direction (Luke 3:1-14).
- Luke 1:16 tn Grk “sons,” but clearly this is a generic reference to people of both genders.
- Luke 1:17 tn Grk “before him”; the referent (the Lord) has been specified in the translation for clarity.
- Luke 1:17 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.
- Luke 1:18 tn Grk “And Zechariah.” Here καί (kai) has not been translated because of differences between Greek and English style.
- Luke 1:18 tn Grk “How will I know this?”
- Luke 1:18 tn Grk “is advanced in days” (an idiom for old age).
- Luke 1:19 tn Grk “And the.” Here καί (kai) has not been translated because of differences between Greek and English style.
- Luke 1:19 tn Grk “the one who is standing before God.”
- Luke 1:19 tn Grk “to announce these things of good news to you.”
- Luke 1:20 tn Grk “behold.”
- Luke 1:20 sn The predicted fulfillment in the expression my words, which will be fulfilled in their time takes place in Luke 1:63-66.
- Luke 1:20 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.
- Luke 1:21 tn Grk “And.” Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
- Luke 1:21 tn The imperfect verb ἐθαύμαζον (ethaumazon) has been translated as an ingressive imperfect.
- Luke 1:21 tn Or “temple.” See the note on the phrase “the holy place” in v. 9.
- Luke 1:22 tn Grk “And when.” Here καί (kai) has not been translated because of differences between Greek and English style.
- Luke 1:22 tn Grk “and they.” Here καί (kai) has not been translated because of differences between Greek and English style.
- Luke 1:22 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.”
- Luke 1:22 tn Or “temple.” See the note on the phrase “the holy place” in v. 9.
- Luke 1:22 tn Grk “and,” but the force is causal or explanatory in context.
- Luke 1:22 tn Grk “dumb,” but this could be understood to mean “stupid” in contemporary English, whereas the point is that he was speechless.
- Luke 1:23 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.
- Luke 1:24 tn Grk “After these days.” The phrase refers to a general, unspecified period of time that passes before fulfillment comes.
- Luke 1:24 tn Or “Elizabeth conceived.”
- Luke 1:24 sn The text does not state why Elizabeth withdrew into seclusion, nor is the reason entirely clear.
- Luke 1:24 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.
- Luke 1:25 tn Grk “Thus.”
- Luke 1:25 tn Grk “in the days.”
- Luke 1:25 tn Grk “has looked on me” (an idiom for taking favorable notice of someone).
- Luke 1:25 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).
- Luke 1:25 tn Grk “among men,” but the context clearly indicates a generic use of ἄνθρωπος (anthrōpos) here.
- Luke 1:26 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.
- Luke 1:26 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.
- Luke 1:26 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.
- Luke 1:26 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.
- Luke 1:27 tn Or “promised in marriage.”
- Luke 1:27 tn Grk “Joseph, of the house of David.” sn The Greek word order here favors connecting Davidic descent to Joseph, not Mary, in this remark.
- Luke 1:28 tn Grk “And coming to her.” Here καί (kai) has not been translated because of differences between Greek and English style.
- Luke 1:28 tn Grk “And coming to her, he said”; the referent (the angel) has been specified in the translation for clarity.
- Luke 1:28 tn Grk “coming to her, he said.” The participle εἰσελθών (eiselthōn) has been translated as a finite verb due to requirements of contemporary English style.
- Luke 1:28 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.
- Luke 1:28 tc Most mss (A C D Θ ƒ13 33 M latt sy) read here εὐλογημένη σὺ ἐν γυναιξίν (eulogēmenē su en gunaixin, “blessed are you among women”) which also appears in 1:42 (where it is textually certain). This has the earmarks of a scribal addition for balance; the shorter reading, attested by the most significant witnesses and several others (א B L W Ψ ƒ1 565 579 700 1241 co), is thus preferred.
- Luke 1:29 tc Most mss (A C Θ 0130 ƒ13 M lat sy) have ἰδοῦσα (idousa, “when [she] saw [the angel]”) here as well, making Mary’s concern the appearance of the angel. This construction is harder than the shorter reading since it adds a transitive verb without an explicit object. However, the shorter reading has significant support (א B D L W Ψ ƒ1 565 579 1241 sa) and on balance should probably be considered authentic.
- Luke 1:29 sn On the phrase greatly troubled see 1:12. Mary’s reaction was like Zechariah’s response.
- Luke 1:29 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).
- Luke 1:30 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.
- Luke 1:30 sn Do not be afraid. See 1:13 for a similar statement to Zechariah.
- Luke 1:30 tn Or “grace.” 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.
- Luke 1:31 tn Grk “And behold.”
- Luke 1:31 tn Grk “you will conceive in your womb.”
- Luke 1:31 tn Or “and bear.”
- Luke 1:31 tn Grk “you will call his name.”
- Luke 1:31 tn See v. 13 for a similar construction.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 Iēsous, 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.
- Luke 1:32 tn Grk “this one.”
- Luke 1:32 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.
- Luke 1:32 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.
- Luke 1:32 tn Or “ancestor.”
- Luke 1:33 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.
- Luke 1:33 tn Or “over Israel.”sn The expression house of Jacob refers to Israel. This points to the Messiah’s relationship to the people of Israel.
- Luke 1:34 tn Grk “And Mary.” Here καί (kai) has not been translated because of differences between Greek and English style.
- Luke 1:34 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.
- Luke 1:35 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 (autē, “to her”) has not been included in the translation since it is redundant in contemporary English.
- Luke 1:35 sn The phrase will overshadow is a reference to God’s glorious presence at work (Exod 40:34-35; Ps 91:4).
- Luke 1:35 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.”
- Luke 1:35 tc A few mss (C* Θ ƒ1 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.
- Luke 1:35 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 gennōmenon hagion) 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 (klēthēsetai); 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.
- Luke 1:36 tn Grk “behold.”
- Luke 1:36 tn Some translations render the word συγγενίς (sungenis) as “cousin” (so Phillips) but the term is not necessarily this specific.
- Luke 1:36 tn Or “has conceived.”
- Luke 1:36 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.
- Luke 1:37 tn In Greek, the phrase πᾶν ῥῆμα (pan rhēma, combined with a negation in the verse is translated as “nothing”) has an emphatic position, giving it emphasis as the lesson in the entire discussion. The remark is a call for faith.
- Luke 1:38 tn Here καί (kai) has been translated as “so” to indicate the transition to a new topic.
- Luke 1:38 tn Grk “behold.”
- Luke 1:38 tn Traditionally, “handmaid”; Grk “slave woman.” Though δούλη (doulē) 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). One good translation is “bondservant” (sometimes found in the ASV for δοῦλος) 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.
- Luke 1:38 tn Grk “let this be to me.”
- Luke 1:38 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.
- Luke 1:38 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
- Luke 1:39 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.
- Luke 1:39 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.
- Luke 1:41 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.
- Luke 1:41 sn When the baby leaped John gave his first testimony about Jesus, a fulfillment of 1:15.
- Luke 1:41 tn The antecedent of “her” is Elizabeth.
- Luke 1:41 sn The passage makes clear that Elizabeth spoke her commentary with prophetic enablement, filled with the Holy Spirit.
- Luke 1:42 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.
- Luke 1:42 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.
- Luke 1:42 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.
- Luke 1:42 tn Grk “fruit,” which is figurative here for the child she would give birth to.
- Luke 1:43 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 (hina) 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?”
- Luke 1:44 tn Grk “for behold.”
- Luke 1:44 tn Grk “when the sound of your greeting [reached] my ears.”
- Luke 1:44 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.
- Luke 1:45 sn Again the note of being blessed makes the key point of the passage about believing God.
- Luke 1:45 tn This ὅτι (hoti) clause, technically indirect discourse after πιστεύω (pisteuō), explains the content of the faith, a belief in God’s promise coming to pass.
- Luke 1:45 tn That is, “what was said to her (by the angel) at the Lord’s command” (BDAG 756 s.v. παρά A.2).
- Luke 1:45 tn Grk “that there would be a fulfillment of what was said to her from the Lord.”sn This term speaks of completion of something planned (2 Chr 29:35).
- Luke 1:46 tc A few witnesses, especially Latin mss, (a b l* Irarm Orlat mss Nic) read “Elizabeth” here, since she was just speaking, but the ms evidence overwhelmingly supports “Mary” as the speaker.
- Luke 1:46 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.
- Luke 1:46 tn Or “lifts up the Lord in praise.”
- Luke 1:46 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.
- Luke 1:47 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.
- Luke 1:48 tn See the note on the word “servant” in v. 38.
- Luke 1:48 tn Grk “for behold.”
- Luke 1:48 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).
- Luke 1:48 sn Mary is seen here as an example of an object of God’s grace (blessed) for all generations.
- Luke 1:49 tn Traditionally, “the Mighty One.”
- Luke 1:50 tn Grk “and from.” Here καί (kai) has been translated by a semicolon to improve the English style.
- Luke 1:50 sn God’s mercy refers to his “loyal love” or “steadfast love,” expressed in faithful actions, as the rest of the psalm illustrates.
- Luke 1:50 tn That is, “who revere.” This refers to those who show God a reverential respect for his sovereignty.
- Luke 1:51 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.
- Luke 1:51 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.
- Luke 1:52 tn Or “rulers.”
- Luke 1:52 tn Or “those of humble position”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).
- Luke 1:53 sn Good things refers not merely to material blessings, but blessings that come from knowing God.
- Luke 1:53 sn Another fundamental contrast of Luke’s is between the hungry and the rich (Luke 6:20-26).
- Luke 1:54 tn Or “because he remembered mercy,” understanding the infinitive as causal.
- Luke 1:54 tn Or “his [God’s] loyal love.”
- Luke 1:55 tn Grk “as he spoke.” Since this is a reference to the covenant to Abraham, ἐλάλησεν (elalēsen) can be translated in context “as he promised.” God keeps his word.
- Luke 1:55 tn Grk “fathers.”
- Luke 1:55 tn Grk “his seed” (an idiom for offspring or descendants).
- Luke 1:56 tn Grk “And.” Here (kai) has been translated as “so” to indicate the conclusion of the topic.
- Luke 1:56 tn Grk “her”; the referent (Elizabeth) has been specified in the translation for clarity.
- Luke 1:56 sn As is typical with Luke the timing is approximate (about three months), not specific.
- Luke 1:57 tn Grk “the time was fulfilled.”
- Luke 1:57 tn The words “her baby” are not in the Greek text, but have been supplied for clarity.
- Luke 1:58 tn Grk “And her.” Here καί (kai) has not been translated because of differences between Greek and English style.
- Luke 1:58 tn Grk “had magnified his mercy with her.”
- Luke 1:58 tn The verb συνέχαιρον (sunechairon) is an imperfect and could be translated as an ingressive force, “they began to rejoice.”
- Luke 1:59 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.
- Luke 1:59 sn They were following OT law (Lev 12:3) which prescribed that a male child was to be circumcised on the eighth day.
- Luke 1:59 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.
- Luke 1:60 tn Grk “And,” but with clearly contrastive emphasis in context.
- Luke 1:60 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.
- Luke 1:60 tn This future passive indicative verb has imperatival force and thus has been translated “he must be named.”
- Luke 1:60 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).
- Luke 1:61 tn Grk “And they.” Here καί (kai) has not been translated because of differences between Greek and English style.
- Luke 1:61 tn The word “but” is not in the Greek text but has been supplied in the translation for clarity.
- Luke 1:61 tn Grk “There is no one from your relatives who is called by this name.”
- Luke 1:62 tn Here καί (kai) has been translated as “so” to indicate the consequential nature of the action described.
- Luke 1:62 tn Grk “his”; the referent (the baby) has been specified in the translation for clarity.
- Luke 1:62 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.
- Luke 1:62 tn Grk “what he might wish to call him.”
- Luke 1:63 tn Grk “And he.” Here καί (kai) has not been translated because of differences between Greek and English style.
- Luke 1:63 sn The writing tablet requested by Zechariah would have been a wax tablet.
- Luke 1:63 tn Grk “and wrote, saying.” The participle λέγων (legōn) is redundant in English and has not been translated.
- Luke 1:63 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.
- Luke 1:64 tn Grk “And immediately.” Here καί (kai) has not been translated because of differences between Greek and English style.
- Luke 1:64 tn Grk “his”; the referent (Zechariah) has been specified in the translation for clarity.
- Luke 1:64 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.
- Luke 1:64 tn “Released” is implied; in the Greek text both στόμα (stoma) and γλῶσσα (glōssa) are subjects of ἀνεῴχθη (aneōchthē), but this would be somewhat redundant in English.
- Luke 1:65 tn Grk “And all.” Here καί (kai) has not been translated because of differences between Greek and English style.sn Fear is the emotion that comes when one recognizes something unusual, even supernatural, has taken place.
- Luke 1:66 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.
- Luke 1:66 tn Grk “heard”; the referent (these things, from the previous verse) has been specified in the translation for clarity.
- Luke 1:66 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.
- Luke 1:66 tn Or “what manner of child will this one be?”
- Luke 1:66 sn The reference to the Lord’s hand indicates that the presence, direction, and favor of God was with him (Acts 7:9b).
- Luke 1:67 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
- Luke 1:67 tn Grk “and he prophesied, saying.” The participle λέγων (legōn) is redundant and has not been translated.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.
- Luke 1:68 sn The traditional name of this psalm, the “Benedictus,” comes from the Latin wording of the start of the hymn (“Blessed be…”).
- Luke 1:68 sn The verb come to help can refer to a visit, but can also connote concern or assistance (L&N 85.11).
- Luke 1:68 tn Or “has delivered”; Grk “has accomplished redemption.” 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.
- Luke 1:69 tn Grk “and,” but specifying the reason for the praise in the psalm.
- Luke 1:69 sn The phrase raised up means for God to bring someone significant onto the scene of history.
- Luke 1:69 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 (Pss 75:4-5, 10; 148:14; 2 Sam 22:3). Thus the meaning of the figure is “a powerful savior.”
- Luke 1:69 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.
- Luke 1:70 tn Grk “from the ages,” “from eternity.”
- Luke 1:71 tn Grk “from long ago, salvation.”
- Luke 1:71 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.
- Luke 1:72 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.
- Luke 1:72 sn Mercy refers to God’s loyal love (steadfast love) by which he completes his promises. See Luke 1:50.
- Luke 1:72 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.
- Luke 1:72 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).
- Luke 1:73 tn This is linked back grammatically by apposition to “covenant” in v. 72, specifying which covenant is meant.
- Luke 1:73 tn Or “forefather”; Grk “father.”
- Luke 1:73 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.
- Luke 1:74 tc Many significant early mss (א B L W [0130] ƒ1,13 565 892) lack “our,” while most (A C D [K] Θ Ψ 0177 33 M) supply it. Although the addition is most likely not authentic, “our” has been included in the translation due to English stylistic requirements.
- Luke 1:74 tn This phrase in Greek is actually thrown forward to the front of the verse to give it emphasis.
- Luke 1:75 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.
- Luke 1:75 tn Grk “all our days.”
- Luke 1:76 sn Now Zechariah describes his son John (you, child) through v. 77.
- Luke 1:76 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.”
- Luke 1:76 sn In other words, John is a prophet of God; see 1:32 and 7:22-23, 28.
- Luke 1:76 tc Most mss, especially the later ones (A C D L Θ Ψ 0130 ƒ1,13 33 M sy), have πρὸ προσώπου κυρίου (pro prosōpou kuriou, “before the face of the Lord”), but the translation follows the reading ἐνώπιον κυρίου (enōpion kuriou, “before the Lord”), which has earlier and better ms support (P4 א B W 0177) and is thus more likely to be authentic.
- Luke 1:76 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.sn On the phrase prepare his ways see Isa 40:3-5 and Luke 3:1-6.
- Luke 1:77 sn John’s role, to give his people knowledge of salvation, is similar to that of Jesus (Luke 3:1-14; 5:31-32).
- Luke 1:77 sn Forgiveness is another major Lukan theme (Luke 4:18; 24:47; Acts 10:37).
- Luke 1:78 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.
- Luke 1:78 sn God’s loyal love (steadfast love) is again the topic, reflected in the phrase tender mercy; see Luke 1:72.
- Luke 1:78 sn The Greek term translated dawn (ἀνατολή, anatolē) 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).
- Luke 1:78 tn Grk “shall visit us.”
- Luke 1:79 sn On the phrases who sit in darkness…and…death see Isa 9:1-2; 42:7; 49:9-10.
- Luke 1:79 tn Or “the path.”
- Luke 1:80 tn This verb is imperfect.
- Luke 1:80 tn This verb is also imperfect.
- Luke 1:80 tn Or “desert.”
- Luke 1:80 tn Grk “until the day of his revealing.”
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