Footnotes

1. Luke 1:1 Like the Greek historians of his time, Luke begins his book with a prologue. He dedicates the work to a distinguished person, Theophilus (otherwise unknown to us), who has already been taught the good news. Some scholars believe that the name is symbolic for it means “lover of God,” hence all Christians.
2. Luke 1:5 The Gospel is first and foremost a proclamation of what Jesus did and taught and, above all, of his Death and Resurrection for the salvation of humankind; everything that the preachers of the mission and message of Jesus proclaimed led toward the mystery of Easter. But, like Matthew, Luke decided to preface all that with a description of the period preceding the public appearance of Jesus, because the Church wanted to know the mystery of Jesus back to its very beginnings.

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   The events described by Matthew, however, are not focused on the birth, which is recounted for us through the experiences of Joseph; Luke speaks directly of the birth through the experience of Mary. Regarding Mary, the opening pages of the third Gospel have provided the Church down the centuries with an abundant, and still flowing, wellspring for its faith (Marian teachings), its devotion (the “Hail, Mary”), and its art. Some points emerge with utter clarity: Mary is the Mother of Jesus; the birth took place at Bethlehem; and the newborn child was placed in a manger. The primary statement made is undoubtedly this: that Jesus was born not by the will of human beings but by the initiative of God, and that he was born of a virgin mother.

3. Luke 1:5 The time is toward the end of the reign of Herod the Great (37–4 B.C.). A faithful and devout couple have been praying for the salvation of the people (v. 13). The husband belonged to the eighth class of priests (1 Chr 24:10) and had the joy of entering every so often into the sanctuary. In the midst of the service, an angel—Gabriel, the messenger of the time of salvation (Dan 9:21-27)—appears to him and tells him of an unexpected birth. Like Isaac (Gen 21:2), Samson (Jdg 13:3-7), and Samuel (1 Sam 1), this child will be the result of a miracle, and, even before his birth, he is destined for the service of God; he will live as an ascetic, a “Nazirite” (see Num 6:3-4; Jdg 13:4-5); he will be the mysterious forerunner of the last times, the new Elijah whom the people expected in accordance with an old tradition (Mal 3:23-24). His name will be John, which means: “The Lord is gracious.”
4. Luke 1:5 Judea: meant here is the entire territory of Palestine.
5. Luke 1:9 Incense was offered in the Holy Place, the room in front of the Holy of Holies or innermost part of the temple. The rite of incense was performed morning and evening at the time of sacrifice.
6. Luke 1:25 The humiliation I have endured among my people: lack of children deprived the parents of personal happiness but also brought about social reproach (see Gen 16:2—Sarai; 25:21—Rebekah; 30:23—Rachel; 1 Sam 1:1-18—Hannah; see also Lev 20:20-21; Ps 128:3; Jer 22:30).
7. Luke 1:26 Mary, a young girl, is betrothed, despite the fact that she has the unusual intention of remaining a virgin; “betrothed”: that is, according to the custom of the time, she was legally married but did not yet live with her husband. Confronted with this surprising message, she gives no sign of fear or doubt: she reflects, meditates, believes. This woman has the “grace,” that is, the favor of God; she is greeted as if Messianic joy were being proclaimed to the Daughter of Zion, the new Jerusalem (see Zep 3:14; Zec 9:9).
   The Bible has often spoken of promised sons; but this Jesus is the very Messiah of Israel, according to the mysterious prophecy of Isaiah on which Israel constantly and hopefully meditated (vv. 32-33; see Isa 7:14; 9:6); he is even far more: the Son of God (v. 35). The body of Jesus was to take form in the flesh of Mary, and this was to come about not through human planning but through the presence and action of God himself (see Ex 40:34-35; Num 9:15; 10:34), of the Spirit who creates and gives life (Gen 1:2; Ps 104:30; Isa 11:1-6).
8. Luke 1:26 In the sixth month: i.e., after the time of John’s conception.
9. Luke 1:27 Virgin: i.e., one who had not yet had sexual relations. Mary’s question in v. 34 and the reference in v. 27 that she was “betrothed” (pledged to be married) clearly make this point. Mary had just entered her teens, for betrothal usually took place after puberty, but intercourse was not allowed until marriage. The betrothal could be severed only by divorce or death.
10. Luke 1:28 Hail, full of grace: this phrase may also be translated as “Hail, O highly favored one.” The Lord is with you: other ancient manuscripts add: “Blessed are you among women” (as in Lk 1:42).
11. Luke 1:34 I am a virgin: literally, “I do not know man,” “know” referring to the conjugal relationship.
12. Luke 1:36 In confirmation of what the angel has said to her, Mary is given word of the pregnancy of her aged relative Elizabeth. God has effected a pregnancy for a woman past childbearing years. Thus, he can effect a pregnancy for Mary also, because nothing is impossible for him.
13. Luke 1:39 By the account of the Visitation, Luke establishes the connection between the traditions about John and those about Jesus. At first commonplace, this meeting of two expectant mothers goes beyond the ordinary. As conscious believers, enlightened by the Holy Spirit, they understand that the time of salvation is inaugurated by the young lives they bear within themselves. We are already made aware that John bears witness to Jesus. And the first Christian generations place on the lips of Elizabeth the praise of Mary the believer.
14. Luke 1:39 A town of Judah: according to tradition, this was Ain Karim, 100 miles south of Nazareth and four miles west of Jerusalem.
15. Luke 1:46 Mary’s splendid canticle, the Magnificat, proclaims a new course for history, the end of injustice, and the birth of a new world, that of the kingdom, in which everything is different from our habitual experience. Every people gives thanks to God; the joy of the poor bursts forth; hope is born for the salvation of the despised of this world.
    The Magnificat, which is very similar to the canticle of Hannah (see 1 Sam 2:1-10) and has become the Christian song of thanksgiving, lends itself to be the prayer of those who have suffered but have never lost their hope in God. The entire prayer of the Old Testament converges upon this one, but with a wholly renewed power; it is easy to see why the Church never tires of reciting it. It is one of the gems of the Church’s daily office of Evening Prayer (Vespers).
16. Luke 1:67 The hour of light has come, and the Messiah is the star that rises (v. 78; see Num 24:17; Isa 60:1; Mal 3:20) or, again, the branch that springs from David (Jer 23:5; 33:15; Zec 3:8; 6:12). The Canticle of Zechariah, the Benedictus, rings out daily in the liturgical office of Morning Prayer (Lauds). The whole faith of the Old Testament is woven into its proclamation of peace, that is, fulfillment and joy for humanity, as a gift from God.