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Luke 1
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1 Inasmuch epeidēper as many polys have taken epicheireō it in hand to compile anatassomai a narrative diēgēsis concerning peri the ho things pragma that have been accomplished plērophoreō among en us hēmeis, 2 just kathōs as those ho who were, from apo the beginning archē, eyewitnesses autoptēs and kai became ginomai ministers hypēretēs of the ho word logos, have delivered paradidōmi it to us hēmeis, 3 it seemed dokeō good to me kagō also , having carefully akribōs investigated parakoloutheō everything pas for a long anōthen time , to write down graphō the events in an orderly kathexēs sequence for you sy, most excellent kratistos Theophilus Theophilos, 4 so hina that you may know epiginōskō the ho truth asphaleia about peri the things logos that hos you have been taught katēcheō.

5 There was ginomai in en the ho days hēmera of Herod hērōdēs, king basileus of ho Judah Ioudaia, a certain tis priest hiereus by the name onoma of Zechariah Zacharias, of ek the priestly division ephēmeria of Abijah Abia; and kai his autos wife gynē was from ek the ho daughters thugatēr of Aaron Aarōn, and kai · ho her autos name onoma was Elizabeth Elisabet. 6 And de they were eimi both amphoteroi righteous dikaios before enantion · ho God theos, walking poreuō blamelessly amemptos in en all pas the ho commandments entolē and kai ordinances dikaiōma of the ho Lord kyrios. 7 But kai they autos did not ou have eimi a child teknon, because kathoti Elizabeth Elisabet was eimi · ho barren steira, and kai both amphoteroi of them autos were eimi advanced probainō in en · ho years hēmera.

8 Now de it happened ginomai, while en · ho he autos was serving hierateuō as priest before enanti God theos when en · ho his autos priestly division ephēmeria was on duty taxis, · ho · ho 9 that according kata to the ho custom ethos of the ho priesthood hierateia, he was chosen lanchanō by lot to ho go eiserchomai into eis the ho temple naos of the ho Lord kyrios and burn incense thumiaō, 10 and kai the ho whole pas crowd plēthos of ho people laos was eimi there, praying proseuchomai outside exō at the ho hour hōra of ho incense thumiama. 11 And de an angel angelos of kyrios the Lord kyrios appeared horaō to him autos, standing histēmi at ek the right dexios side of the ho altar thusiastērion of ho incense thumiama. 12 · kai Zechariah Zacharias was troubled tarassō when he saw him and kai fear phobos fell epipiptō upon epi him autos. 13 But de the ho angel angelos said legō to pros him autos: “ Do not mē fear phobeomai, Zechariah Zacharias, because dioti your sy prayer deēsis has been heard eisakouō, · ho and kai · ho your sy wife gynē Elizabeth Elisabet will bear gennaō you sy a son hyios, and kai you will call kaleō · ho his autos name onoma John Iōannēs. 14 And kai for you sy there will be eimi joy chara and kai gladness agalliasis, and kai many polys will rejoice chairō because epi of · ho his autos birth genesis, 15 for gar he will be eimi great megas before enōpion the ho Lord kyrios. And kai he must pinō not ou drink pinō wine oinos and kai strong sikera drink , and kai he will be filled with pimplēmi the Holy hagios Spirit pneuma, even eti from ek his autos mother’ s mētēr womb koilia. 16 and kai he will restore epistrephō many polys of the ho sons hyios of Israel Israēl to epi the Lord kyrios · ho their autos God theos. 17 · kai He autos will go proerchomai on before enōpion him autos, in en the spirit pneuma and kai power dynamis of Elijah ēlias, to turn epistrephō the hearts kardia of fathers patēr toward epi their children teknon, and kai the disobedient apeithēs to en the wisdom phronēsis of the righteous dikaios, in order to establish hetoimazō for the Lord kyrios a people laos who are prepared kataskeuazō for him.”

18 But kai Zechariah Zacharias said legō to pros the ho angel angelos, “ How kata tis can I be sure ginōskō of this houtos? For gar I egō am eimi an old presbytēs man and kai · ho my egō wife gynē is advanced probainō in en · ho years hēmera?” 19 And kai the ho angel angelos answered apokrinomai, saying legō to him autos, “ I egō am eimi Gabriel Gabriēl, who ho stands paristēmi in the presence enōpion of ho God theos, and kai I was sent apostellō to speak laleō to pros you sy, and kai to tell euangelizō you sy the good news of these houtos things . 20 And kai now idou you will be eimi reduced to silence siōpaō and kai not mē be able dynamai to speak laleō until achri the hos day hēmera in which these things houtos happen ginomai, because anti hos you did not ou believe pisteuō · ho my egō words logos, which hostis will be fulfilled plēroō in eis · ho their autos time kairos.”

21 And kai the ho people laos were eimi waiting prosdokaō for · ho Zechariah Zacharias, and kai they began to wonder thaumazō why en · ho he autos stayed chronizō so long in en the ho temple naos. 22 When he came exerchomai out , · de he was not ou able dynamai to speak laleō to them autos; and kai they realized epiginōskō that hoti he had seen horaō a vision optasia in en the ho temple naos · kai ( he autos kept eimi gesturing dianeuō to them autos and kai remained diamenō mute kōphos). 23 · kai When hōs the ho days hēmera of ho his autos priestly service leitourgia were over pimplēmi, he went aperchomai to eis · ho his autos home oikos.

24 After meta · de these houtos · ho days hēmera, Elizabeth Elisabet his autos wife gynē became pregnant syllambanō, · ho and kai she kept perikrybō herself heautou in seclusion for five pente months mēn, saying legō, 25 “ Thus houtōs the Lord kyrios has done poieō for me egō in en the days hēmera in which hos he looked with favor to take aphaireō away my egō reproach oneidos among en people anthrōpos.”

26 In en · de the ho sixth hektos month mēn · ho the ho angel angelos Gabriel Gabriēl was sent apostellō from apo · ho God theos to eis a town polis of ho Galilee Galilaia that hos was called onoma Nazareth Nazareth, 27 to pros a virgin parthenos pledged mnēsteuō to be married to a man anēr whose hos name onoma was Joseph Iōsēph, of ek the house oikos of David Dauid, and kai the ho name onoma of the ho virgin parthenos was Mary Mariam. 28 And kai he came eiserchomai to pros her autos and said legō, “ Greetings chairō, highly charitoō favored one , the ho Lord kyrios is with meta you sy!” 29 She ho · de was thoroughly troubled diatarassō by epi what ho he said logos, and kai tried to discern dialogizomai what potapos sort of greeting aspasmos this houtos could be eimi. · ho 30 And kai the ho angel angelos said legō to her autos, “ Do not mē be afraid phobeomai, Mary Mariam, for gar you have found heuriskō favor charis with para · ho God theos. 31 · kai Look idou, you will conceive syllambanō in en your womb gastēr and kai give tiktō birth to a son hyios, and kai you will call kaleō · ho his autos name onoma Jesus Iēsous. 32 This houtos very one will be eimi great megas, and kai will be called kaleō the Son hyios of the Most hypsistos High ; and kai the ho Lord kyrios God theos will give didōmi him autos the ho throne thronos of ho his autos father patēr David Dauid. 33 · kai He will reign basileuō over epi the ho house oikos of Jacob Iakōb for eis all ho time aiōn, and kai of ho his autos kingdom basileia there will be eimi no ou end telos.”

34 Mary Mariam said legō · de to pros the ho angel angelos, “ How pōs will this houtos be eimi, since epei I have ginōskō no ou sexual relationship with ginōskō a man anēr?” 35 And kai the ho angel angelos answered apokrinomai, saying legō to her autos, “The Holy hagios Spirit pneuma will come eperchomai upon epi you sy and kai the power dynamis of the Most High hypsistos will overshadow episkiazō you sy: therefore dio · kai the ho child gennaō to be born will be holy hagios; he will be called kaleō the Son hyios of God theos. 36 · kai Look idou, your sy relative syngenis Elizabeth Elisabet, · ho she autos also kai has conceived syllambanō a son hyios in en her autos old gēras age ; indeed kai, this houtos is eimi the sixth hektos month mēn with her autos who ho was called kaleō barren steira. 37 For hoti nothing pas will be impossible adynateō for para · ho God theos.” 38 So de Mary Mariam said legō, “ Behold idou, the ho maidservant doulē of the Lord kyrios! Let ginomai it happen to me egō according kata to · ho your sy word rhēma.” Then kai the ho angel angelos departed aperchomai from apo her autos.

39 In en those houtos days hēmera Mary Mariam arose anistēmi · de · ho and went poreuō into eis the ho hill oreinos country with meta eagerness spoudē, to eis a town polis in Judah Ioudas, 40 and kai she entered eiserchomai into eis the ho house oikos of Zechariah Zacharias. · kai She greeted aspazomai · ho Elizabeth Elisabet, 41 and kai when hōs Elizabeth Elisabet heard akouō the ho greeting aspasmos of ho Mary Maria, · ho the ho baby brephos leaped skirtaō in en · ho her autos womb koilia. · kai Elizabeth Elisabet was filled pimplēmi with the Holy hagios Spirit pneuma, · ho 42 and kai exclaimed anaphōneō with a loud megas cry kraugē, · kai saying legō, “ Blessed eulogeō are you sy among en women gynē, and kai blessed eulogeō is the ho fruit karpos of ho your sy womb koilia! 43 And kai why pothen should this houtos happen to me egō that hina the ho mother mētēr of ho my egō Lord kyrios should come erchomai to pros me egō? 44 For gar behold idou, as hōs the ho sound phōnē of ho your sy greeting aspasmos came ginomai into eis · ho my egō ear ous, the ho baby brephos in en my egō womb koilia leaped skirtaō for en joy agalliasis. · ho 45 · kai Blessed makarios is she ho who believed pisteuō that hoti there would be eimi a fulfillment teleiōsis of what ho was spoken laleō to her autos from para the Lord kyrios.”

46 And kai Mary Mariam said legō, “ My egō soul psychē magnifies megalynō · ho the ho Lord kyrios, 47 and kai my egō spirit pneuma rejoices agalliaō · ho because epi of ho God theos · ho my egō Savior sōtēr, 48 for hoti he has looked epiblepō on epi the ho humble tapeinōsis estate of ho his autos maidservant doulē. For gar behold idou, from apo · ho now nyn on all pas generations genea will declare makarizō me egō blessed , · ho 49 because hoti the ho Almighty dynatos has done poieō great things megas for me egō. · kai His autos name onoma is holy hagios, · ho 50 and kai · ho his autos mercy eleos extends to those ho who fear phobeomai him autos, from eis generation genea to kai generation genea.

51 “ He has displayed poieō might kratos with en his autos arm brachiōn; he has scattered diaskorpizō those who are proud hyperēphanos in the thoughts dianoia of their autos hearts kardia. 52 He has brought kathaireō down rulers dynastēs from apo their thrones thronos and kai exalted hypsoō those of humble tapeinos position . 53 He has filled empiplēmi the hungry peinaō with good agathos things , but kai the rich plouteō he has sent exapostellō away empty kenos. 54 He has helped antilambanō his autos servant pais Israel Israēl, remembering mimnēskomai his mercy eleos, 55 as kathōs he spoke laleō to pros · ho our hēmeis fathers patēr, to ho Abraham Abraam and kai · ho his autos descendants sperma for eis all ho time aiōn.”

56 Mary Mariam remained menō · de with syn her autos about hōs three treis months mēn and kai returned hypostrephō to eis · ho her autos home oikos.

57 The ho time chronos arrived pimplēmi for ho · de Elizabeth Elisabet to ho give tiktō birth , and kai she bore gennaō a son hyios. 58 And kai her autos neighbors perioikos and kai relatives syngenēs heard akouō · ho · ho that hoti the Lord kyrios had greatly displayed megalynō · ho his autos mercy eleos to meta her autos, and kai they rejoiced synchairō with her autos. 59 · kai On en the ho eighth ogdoos day hēmera · ho they came erchomai to circumcise peritemnō the ho child paidion, and kai they wanted to call kaleō him autos by epi the ho name onoma of ho his autos father patēr, Zechariah Zacharias. 60 But kai his autos mother mētēr responded apokrinomai, · ho saying legō, “ No ouchi; he is rather alla to be called kaleō John Iōannēs.” 61 And kai they said legō to pros her autos, “ There is eimi no oudeis one among ek · ho your sy relatives syngeneia who hos is called kaleō by ho this houtos name onoma.” 62 So de they motioned enneuō to ho his autos father patēr to find out · ho what tis he would an like thelō him autos to be called kaleō. 63 · kai He asked aiteō for a writing pinakidion tablet and wrote graphō, “ His autos name onoma is eimi John Iōannēs.” And kai they were all pas astonished thaumazō. 64 Instantly parachrēma his autos mouth stoma was opened anoigō · de · ho and kai · ho his autos tongue glōssa loosed , and kai he began to speak laleō, praising eulogeō · ho God theos.

65 · kai Fear phobos came upon epi all pas who ho lived perioikeō around them autos, and kai all pas these houtos things rhēma were being talked about dialaleō throughout en the whole holos · ho hill oreinos country of ho Judea Ioudaia. · ho 66 · kai All pas who ho heard akouō took tithēmi these things to en · ho their autos heart kardia, saying legō, “ What tis, then ara, will · ho this houtos child paidion be eimi?” · kai For gar the hand cheir of the Lord kyrios was eimi with meta him autos.

67 · kai Zechariah Zacharias, · ho his autos father patēr, was filled pimplēmi with the Holy hagios Spirit pneuma and kai prophesied prophēteuō, saying legō, 68 “ Blessed eulogētos be the Lord kyrios · ho God theos of ho Israel Israēl, for hoti he has visited episkeptomai and kai brought poieō redemption lytrōsis to ho his autos people laos. 69 For kai he has raised egeirō up a horn keras of salvation sōtēria for us hēmeis in en the house oikos of David Dauid his autos servant pais, 70 just kathōs as he spoke laleō through dia the mouth stoma of ho his autos holy hagios prophets prophētēs from apo of old aiōn, 71 that we should be saved sōtēria from ek our hēmeis enemies echthros, and kai from ek the hand cheir of all pas who ho hate miseō us hēmeis. 72 He has done poieō this to show the mercy eleos promised to meta · ho our hēmeis fathers patēr, and kai to remember mimnēskomai his autos holy hagios covenant diathēkē, 73 the oath horkos that hos he swore omnyō to pros our hēmeis father patēr Abraham Abraam, · ho to ho grant didōmi us hēmeis 74 that we, being rescued rhyomai from ek the hand cheir of enemies echthros, might serve latreuō him autos without fear aphobōs, 75 in en holiness hosiotēs and kai righteousness dikaiosynē before enōpion him autos all pas · ho our hēmeis days hēmera. 76 And kai you sy, · de child paidion, will be called kaleō prophet prophētēs of the Most hypsistos High ; for gar you will go proporeuomai before enōpion the Lord kyrios to prepare hetoimazō his autos ways hodos, 77 to ho give didōmi his autos people laos the knowledge gnōsis of salvation sōtēria · ho by en the forgiveness aphesis of their autos sins hamartia, 78 because dia of the tender splanchnon mercies eleos of our hēmeis God theos, by en which hos the rising sun anatolē of ek heaven hypsos will visit episkeptomai us hēmeis, 79 to shine epiphainō on those ho who sit kathēmai in en darkness skotos and kai the shadow skia of death thanatos, to ho guide kateuthunō · ho our hēmeis feet pous into eis the way hodos of peace eirēnē.”

80 And de the ho child paidion grew auxanō and kai became strong krataioō in spirit pneuma, and kai he was eimi in en · ho wilderness erēmos areas until heōs the day hēmera of his autos public anadeixis appearance to pros · ho Israel Israēl.

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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

46 And Mary[eq] said,[er]

“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

  1. 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.
  2. 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.
  3. Luke 1:1 tn Or “events.”
  4. 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”).
  5. Luke 1:2 tn Grk “even as”; this compares the recorded tradition of 1:1 with the original eyewitness tradition of 1:2.
  6. Luke 1:2 tn Or “delivered.”
  7. 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.
  8. 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.
  9. 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.
  10. 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.
  11. Luke 1:3 tn Grk “having followed”; the participle παρηκολουθηκότι (parēkolouthēkoti) has been translated causally.
  12. 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.
  13. 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.
  14. 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.
  15. 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.
  16. 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.
  17. 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.”
  18. 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.
  19. Luke 1:5 tn Grk “and her name was Elizabeth.”
  20. 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.
  21. 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.
  22. 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).
  23. Luke 1:6 tn The predicate adjective has the effect of an adverb here (BDF §243).
  24. 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.
  25. Luke 1:7 tn Grk “were both advanced in days” (an idiom for old age).
  26. 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.
  27. Luke 1:8 tn Grk “he”; the referent (Zechariah) has been specified in the translation for clarity.
  28. 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.
  29. 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.
  30. Luke 1:9 tn This is an aorist participle and is temporally related to the offering of incense, not to when the lot fell.
  31. 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.
  32. Luke 1:10 tn Grk “And,” but “now” better represents the somewhat parenthetical nature of this statement in the flow of the narrative.
  33. 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.
  34. 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.”
  35. Luke 1:10 tn The “hour of the incense offering” is another way to refer to the time of sacrifice.
  36. 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.
  37. 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.
  38. 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).
  39. 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.
  40. 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).
  41. 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.
  42. 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.
  43. 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).
  44. Luke 1:14 tn Grk “This will be joy and gladness.”
  45. Luke 1:14 tn Or “because of.”
  46. 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.
  47. Luke 1:15 tn Grk “before.”
  48. 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.
  49. 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.
  50. Luke 1:16 tn Grk “And he.” Here καί (kai) has not been translated because of differences between Greek and English style.
  51. 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).
  52. Luke 1:16 tn Grk “sons,” but clearly this is a generic reference to people of both genders.
  53. Luke 1:17 tn Grk “before him”; the referent (the Lord) has been specified in the translation for clarity.
  54. 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.
  55. Luke 1:18 tn Grk “And Zechariah.” Here καί (kai) has not been translated because of differences between Greek and English style.
  56. Luke 1:18 tn Grk “How will I know this?”
  57. Luke 1:18 tn Grk “is advanced in days” (an idiom for old age).
  58. Luke 1:19 tn Grk “And the.” Here καί (kai) has not been translated because of differences between Greek and English style.
  59. Luke 1:19 tn Grk “the one who is standing before God.”
  60. Luke 1:19 tn Grk “to announce these things of good news to you.”
  61. Luke 1:20 tn Grk “behold.”
  62. 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.
  63. 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.
  64. Luke 1:21 tn Grk “And.” Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
  65. Luke 1:21 tn The imperfect verb ἐθαύμαζον (ethaumazon) has been translated as an ingressive imperfect.
  66. Luke 1:21 tn Or “temple.” See the note on the phrase “the holy place” in v. 9.
  67. Luke 1:22 tn Grk “And when.” Here καί (kai) has not been translated because of differences between Greek and English style.
  68. Luke 1:22 tn Grk “and they.” Here καί (kai) has not been translated because of differences between Greek and English style.
  69. 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.”
  70. Luke 1:22 tn Or “temple.” See the note on the phrase “the holy place” in v. 9.
  71. Luke 1:22 tn Grk “and,” but the force is causal or explanatory in context.
  72. 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.
  73. 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.
  74. Luke 1:24 tn Grk “After these days.” The phrase refers to a general, unspecified period of time that passes before fulfillment comes.
  75. Luke 1:24 tn Or “Elizabeth conceived.”
  76. Luke 1:24 sn The text does not state why Elizabeth withdrew into seclusion, nor is the reason entirely clear.
  77. 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.
  78. Luke 1:25 tn Grk “Thus.”
  79. Luke 1:25 tn Grk “in the days.”
  80. Luke 1:25 tn Grk “has looked on me” (an idiom for taking favorable notice of someone).
  81. 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).
  82. Luke 1:25 tn Grk “among men,” but the context clearly indicates a generic use of ἄνθρωπος (anthrōpos) here.
  83. 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.
  84. 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.
  85. 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.
  86. 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.
  87. Luke 1:27 tn Or “promised in marriage.”
  88. 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.
  89. Luke 1:28 tn Grk “And coming to her.” Here καί (kai) has not been translated because of differences between Greek and English style.
  90. Luke 1:28 tn Grk “And coming to her, he said”; the referent (the angel) has been specified in the translation for clarity.
  91. 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.
  92. 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.
  93. 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.
  94. 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.
  95. Luke 1:29 sn On the phrase greatly troubled see 1:12. Mary’s reaction was like Zechariah’s response.
  96. 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).
  97. 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.
  98. Luke 1:30 sn Do not be afraid. See 1:13 for a similar statement to Zechariah.
  99. 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.
  100. Luke 1:31 tn Grk “And behold.”
  101. Luke 1:31 tn Grk “you will conceive in your womb.”
  102. Luke 1:31 tn Or “and bear.”
  103. Luke 1:31 tn Grk “you will call his name.”
  104. 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.
  105. Luke 1:32 tn Grk “this one.”
  106. 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.
  107. 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.
  108. Luke 1:32 tn Or “ancestor.”
  109. 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.
  110. 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.
  111. Luke 1:34 tn Grk “And Mary.” Here καί (kai) has not been translated because of differences between Greek and English style.
  112. 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.
  113. 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.
  114. 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).
  115. 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.”
  116. 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.
  117. 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.
  118. Luke 1:36 tn Grk “behold.”
  119. Luke 1:36 tn Some translations render the word συγγενίς (sungenis) as “cousin” (so Phillips) but the term is not necessarily this specific.
  120. Luke 1:36 tn Or “has conceived.”
  121. 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.
  122. 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.
  123. Luke 1:38 tn Here καί (kai) has been translated as “so” to indicate the transition to a new topic.
  124. Luke 1:38 tn Grk “behold.”
  125. 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.
  126. Luke 1:38 tn Grk “let this be to me.”
  127. 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.
  128. Luke 1:38 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
  129. 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.
  130. 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.
  131. 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.
  132. Luke 1:41 sn When the baby leaped John gave his first testimony about Jesus, a fulfillment of 1:15.
  133. Luke 1:41 tn The antecedent of “her” is Elizabeth.
  134. Luke 1:41 sn The passage makes clear that Elizabeth spoke her commentary with prophetic enablement, filled with the Holy Spirit.
  135. 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.
  136. 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.
  137. 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.
  138. Luke 1:42 tn Grk “fruit,” which is figurative here for the child she would give birth to.
  139. 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?”
  140. Luke 1:44 tn Grk “for behold.”
  141. Luke 1:44 tn Grk “when the sound of your greeting [reached] my ears.”
  142. 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.
  143. Luke 1:45 sn Again the note of being blessed makes the key point of the passage about believing God.
  144. 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.
  145. 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).
  146. 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).
  147. 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.
  148. 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.
  149. Luke 1:46 tn Or “lifts up the Lord in praise.”
  150. 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.
  151. 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.
  152. Luke 1:48 tn See the note on the word “servant” in v. 38.
  153. Luke 1:48 tn Grk “for behold.”
  154. 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).
  155. Luke 1:48 sn Mary is seen here as an example of an object of God’s grace (blessed) for all generations.
  156. Luke 1:49 tn Traditionally, “the Mighty One.”
  157. Luke 1:50 tn Grk “and from.” Here καί (kai) has been translated by a semicolon to improve the English style.
  158. 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.
  159. Luke 1:50 tn That is, “who revere.” This refers to those who show God a reverential respect for his sovereignty.
  160. 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.
  161. 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.
  162. Luke 1:52 tn Or “rulers.”
  163. 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).
  164. Luke 1:53 sn Good things refers not merely to material blessings, but blessings that come from knowing God.
  165. Luke 1:53 sn Another fundamental contrast of Luke’s is between the hungry and the rich (Luke 6:20-26).
  166. Luke 1:54 tn Or “because he remembered mercy,” understanding the infinitive as causal.
  167. Luke 1:54 tn Or “his [God’s] loyal love.”
  168. 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.
  169. Luke 1:55 tn Grk “fathers.”
  170. Luke 1:55 tn Grk “his seed” (an idiom for offspring or descendants).
  171. Luke 1:56 tn Grk “And.” Here (kai) has been translated as “so” to indicate the conclusion of the topic.
  172. Luke 1:56 tn Grk “her”; the referent (Elizabeth) has been specified in the translation for clarity.
  173. Luke 1:56 sn As is typical with Luke the timing is approximate (about three months), not specific.
  174. Luke 1:57 tn Grk “the time was fulfilled.”
  175. Luke 1:57 tn The words “her baby” are not in the Greek text, but have been supplied for clarity.
  176. Luke 1:58 tn Grk “And her.” Here καί (kai) has not been translated because of differences between Greek and English style.
  177. Luke 1:58 tn Grk “had magnified his mercy with her.”
  178. Luke 1:58 tn The verb συνέχαιρον (sunechairon) is an imperfect and could be translated as an ingressive force, “they began to rejoice.”
  179. 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.
  180. 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.
  181. 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.
  182. Luke 1:60 tn Grk “And,” but with clearly contrastive emphasis in context.
  183. 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.
  184. Luke 1:60 tn This future passive indicative verb has imperatival force and thus has been translated “he must be named.”
  185. 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).
  186. Luke 1:61 tn Grk “And they.” Here καί (kai) has not been translated because of differences between Greek and English style.
  187. Luke 1:61 tn The word “but” is not in the Greek text but has been supplied in the translation for clarity.
  188. Luke 1:61 tn Grk “There is no one from your relatives who is called by this name.”
  189. Luke 1:62 tn Here καί (kai) has been translated as “so” to indicate the consequential nature of the action described.
  190. Luke 1:62 tn Grk “his”; the referent (the baby) has been specified in the translation for clarity.
  191. 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.
  192. Luke 1:62 tn Grk “what he might wish to call him.”
  193. Luke 1:63 tn Grk “And he.” Here καί (kai) has not been translated because of differences between Greek and English style.
  194. Luke 1:63 sn The writing tablet requested by Zechariah would have been a wax tablet.
  195. Luke 1:63 tn Grk “and wrote, saying.” The participle λέγων (legōn) is redundant in English and has not been translated.
  196. 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.
  197. Luke 1:64 tn Grk “And immediately.” Here καί (kai) has not been translated because of differences between Greek and English style.
  198. Luke 1:64 tn Grk “his”; the referent (Zechariah) has been specified in the translation for clarity.
  199. 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.
  200. 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.
  201. 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.
  202. 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.
  203. Luke 1:66 tn Grk “heard”; the referent (these things, from the previous verse) has been specified in the translation for clarity.
  204. 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.
  205. Luke 1:66 tn Or “what manner of child will this one be?”
  206. 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).
  207. Luke 1:67 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
  208. 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.
  209. 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…”).
  210. 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).
  211. 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.
  212. Luke 1:69 tn Grk “and,” but specifying the reason for the praise in the psalm.
  213. Luke 1:69 sn The phrase raised up means for God to bring someone significant onto the scene of history.
  214. 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.”
  215. 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.
  216. Luke 1:70 tn Grk “from the ages,” “from eternity.”
  217. Luke 1:71 tn Grk “from long ago, salvation.”
  218. 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.
  219. 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.
  220. Luke 1:72 sn Mercy refers to God’s loyal love (steadfast love) by which he completes his promises. See Luke 1:50.
  221. 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.
  222. 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).
  223. Luke 1:73 tn This is linked back grammatically by apposition to “covenant” in v. 72, specifying which covenant is meant.
  224. Luke 1:73 tn Or “forefather”; Grk “father.”
  225. 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.
  226. 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.
  227. Luke 1:74 tn This phrase in Greek is actually thrown forward to the front of the verse to give it emphasis.
  228. 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.
  229. Luke 1:75 tn Grk “all our days.”
  230. Luke 1:76 sn Now Zechariah describes his son John (you, child) through v. 77.
  231. 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.”
  232. Luke 1:76 sn In other words, John is a prophet of God; see 1:32 and 7:22-23, 28.
  233. 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.
  234. 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.
  235. 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).
  236. Luke 1:77 sn Forgiveness is another major Lukan theme (Luke 4:18; 24:47; Acts 10:37).
  237. 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.
  238. Luke 1:78 sn God’s loyal love (steadfast love) is again the topic, reflected in the phrase tender mercy; see Luke 1:72.
  239. 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).
  240. Luke 1:78 tn Grk “shall visit us.”
  241. Luke 1:79 sn On the phrases who sit in darkness…and…death see Isa 9:1-2; 42:7; 49:9-10.
  242. Luke 1:79 tn Or “the path.”
  243. Luke 1:80 tn This verb is imperfect.
  244. Luke 1:80 tn This verb is also imperfect.
  245. Luke 1:80 tn Or “desert.”
  246. Luke 1:80 tn Grk “until the day of his revealing.”
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